OMNIUM SANCTORUM HIBERNIAE

Category: Irish Saints

  • Saint Lupait, Sister of Saint Patrick, September 27

    Canon O’Hanlon’s lead article for September 27 features Saint Lupait (Lupita), a holy woman claimed by some hagiographers to have been the sister of Saint Patrick. Much confusion surrounds the details of her life and her cultus. Saint Patrick’s own writings give only the names of his father and grandfather, but later hagiographies supplied him with an entire family tree. Lupait is one of five sisters attributed to Saint Patrick by later writers and she is portrayed as having shared his experience of being sold into slavery in Ireland. Back in the 1820s Father John Lanigan suggested that the origin of the stories about Saint Patrick’s sisters may lie in a group of women who were part of his Irish mission and whose status as spiritual sisters was transformed into that of biological sisters by later writers. I intend to look deeper into this question, but for now present Canon O’Hanlon’s account of Saint Lupait, which summarizes the traditional view of her:

     

    ST LUPAIT OR LUPITA, ALSO THOUGHT TO HAVE BEEN LIAMAIN OR LIEMANIA, SISTER OF ST. PATRICK.
    [FIFTH CENTURY]

    Colgan promised to treat about St. Lupita, at the 27th of September, but he did not live to redeem that promise. The Bollandists, who have a notice of Lupita at the 27th of September, remark, that while some writers style her a widow and others a virgin, they do not find her name on the Kalendar list of other saints, nor have they indications of her public cultus. As we learn in the various Lives of St. Patrick, this pious woman, Lupait or Lupita, was sister to our great Apostle… The various Lives of St. Patrick contain some accounts regarding her, yet they are of a doubtful and unsatisfactory nature. The earliest account we have of Lupita leads to the inference, that as she was sister to St. Patrick, that her parents were Calphurnius and Conchessa, and that she was born in Nemthor.

    A miracle is recorded, on a particular occasion, when with her brother, St. Patrick, both were engaged in herding sheep. This appears to have happened in Nemthur, when they were young. Endeavouring to prevent the lambs from approaching the ewes, they ran swiftly, and the girl falling, her head struck against a stone, which caused a fracture, that endangered her life. Patrick at first wept bitterly; but raising his sister from the ground, he made a sign of the cross over the wound, which immediately was healed. However, in after time a white mark remained, to show where it had been. Both returned home, as if no accident happened. It is said, St. Lupita had been made a captive, with her brother, St. Patrick, when some pirate vessels, conducted by the seven sons of Factmud, a king of the Britons, touched in British Armorica. The Tripartite Life of St. Patrick states, that two of his sisters—Lupita and Tigrida—were taken with him, and sold as slaves, in the northern parts of Ireland. Another Life records only the capture of his sister Lupita, with others, who were sold there, when the Apostle of Ireland was only seven years old. It seems difficult—if not impossible—to reconcile the various discrepancies of narrative in the many Lives of St. Patrick.

    In that Book on the Mothers of the Irish Saints, attributed to Aengus the Culdee, it is stated that Lupait, the sister of St. Patrick, was the mother of seven sons, named respectively Sechnall, Nechtan, Dabonna, Mogornan, Darigoc, Ausille, and the Priest Lugnath or Lugna. It has been asserted, that Lupait is an error for the true name of Liemania or Liamain. This is sought to be verified, owing to the discovery of a very ancient tombstone, which bears an inscription supposed to identify it with one of her sons named Lugnad or Lugna. This St. Lugna or Lugnath is set down as the luamaire or “pilot” of St. Patrick. It is thought, that while the Apostle was in the western part of Connaught, with a sister named Nitria and fifteen disciples called Franks, he may have appointed one of these, and he, Lugnat, to a station on Lough Mask, in the immediate neighbourhood of Inchaguile, where the tomb to which allusion has been made was found. As already stated, in the Life of St. Patrick, Liemania’s husband was called Restitutus Hua-Baird or Longobardus, because he belonged to the nation of the Lombards; yet it is supposed from her parentage, she could not have been the Sister of St, Patrick. Neither is the name or feast of Liemania to be found in our Irish Calendars, if she is distinguishable from Lupit or Lupita.

    She was sold in the district known as Connallia Murthemnensis or Conaille Muirthemne, now that part of the County Louth, extending from the Cuailgne or Cooley mountains to the River Boyne. The Tripartite Life of St. Patrick states, that while he had been sold to Milchon, son to Buan, the dynast of Dalaradia, his two sisters Lupita and Tigrida were sold in the territory of Conall Murthemne. Nevertheless, St. Patrick knew not of his sisters’ captivity; neither did they of their brother’s servitude. A curious romantic legend is told about her being brought as a spouse by Milchuo, to her brother St Patrick, who owing to the white mark caused through the wound already alluded to recognised her as his sister. According to one account, St. Patrick had five sisters, and of these Lupait, who is first named, is said to have been a virgin.

    While in Ireland, Lupita lived for a time with her nephew, St. Mel, Bishop of Ardagh, so that she might profit by his teaching and example, in the exercise of a spiritual life. Although this was in accordance with a custom of the primitive church, it gave scandal to some; and while St. Patrick was in the southern part of Teffia, he resolved on visiting St. Mel, to ascertain whether any truth could be in the rumours spread abroad, which however the Irish Apostle did not credit. A miracle wrought in their favour satisfied him regarding the innocence of his sister and her nephew. Nevertheless, he deemed it advisable, that both should live in separate houses, saying: “Men should dwell apart from women, lest occasion of scandal arise for the weak, and lest our Lord’s name be injured through us, which God avert.” Whereupon he ordered that Mel should live at Ardagh, and Lupita at Druimheo, to the east of a mountain called Brileith, which separated both places.

    Lupait founded a monastery for religious women on the eastern side of Armagh, but at what period is not stated. It seems probable, the selection of such a site was owing to a desire she naturally entertained, that it might have the advantage of St. Patrick’s supervision and direction. From him also, it is said she received the veil. There was a church, called Temple na fearta, near the city of Armagh, and, according to Harris a nunnery was there founded by St. Patrick, in the fifth century. It is said, St. Patrick employed his sister Lupita in weaving or embroidering vestments and in arranging linens, for altar purposes. In this work she was assisted by other holy virgins.

    In Ussher’s Tripartite version, it is said, that St. Lupita was buried at the eastern side of the city of Armagh. By some writers, the place has been called Temple na Fearta. Others place her remains at Armagh. But, as the former place is very near the latter, this difference of statement can be easily reconciled. The following curious account is given by Ward, that about the middle of the seventeenth century, the body of St. Lupita was found in an upright position, and between two crosses, one before and the other behind, while these remains were buried under the ruins of the old church of Temple Fartagh. Her festival was held, on the 27th of September—although not set down in the O’Clery’s Calendar—at Innis-Lothair. This place is said to be identical with Inish-Lirroo, or Inish Lougher, on Lough Erne. It lies within the parish of Devenish, in the barony of Magheraboy, and in the County of Fermanagh. At the 27th of September, the feast of Lupita, a virgin, is recorded in Thomas Dempster’s “Menologium Scoticum,” although in his allusion to her in another work, while stating that she flourished in 592, he says the day for her cultus is uncertain. We are informed by Ferrarius, that the holy Virgin, Lupita, was venerated in Ireland, on the 27th of September. Arturus and Castellan enter, at this date, the celebration of Lupita’s feast.

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  • Saint Colman of Lann-Elo, September 26

     

    26 September is the feast day of an important early saint – Colman founder of Lann-Elo (Lynally, County Offaly). The genealogy of Saint Colman links him to both the family of Saint MacNissi of Connor and also to Saint Columba of Iona. Indeed, he features twice in the Life of Columba by Saint Adamnan. Saint Colman has a reputation as a great monastic scholar whose name is associated with a number of important early writings. I hope to explore some of these works in future posts. Below is an account of his life from Volume 9 of Canon O’Hanlon’s Lives of the Irish Saints. For a more recent comprehensive account please read the paper by Dr Rory Masterson on the website of the Offaly Historical and Archaeological Society here. Dr Masterson suggests that Colman may be the author of the earliest hymn to Saint Patrick, Audite omnes amantes, which is traditionally ascribed to Saint Secundinus. Canon O’Hanlon begins his account with a summary of the commemorations of Saint Colman in the early Irish calendars:

    St. Colman Eala or Elo, Abbot of Lann Elo, now Lynally, King’s County

    [Sixth and Seventh Centuries]

    …From a very early period this pious coenobiarch was venerated in the Irish Church. At the vi. of the October Kalends, or 26th of September, we find entered in the published Martyrology of Tallagh, a festival to honour Colman of Lainn Ela. It is also found recorded in the Book of Leinster copy. At the 26th of September, the Feilire of St. OEngus commemorates St. Colman of Lann Ela with a distinguished eulogy:

    “Colman of Lann Ela, with perfection
    of high readings, so that he is
    splendid (and) praiseworthy,
    the great John of Ireland’s sons!”

    To this a commentator has appended explanatory notes relating to his pedigree and to his place:

    “Colman Ela, son of Beogna, son of Mochta, son of Cuinned, of Land Ela.” Then is added in Latin, that Ela was the name of a woman who lived there before St. Colman, or Ela was the proper name of a river near to his church. Then we have the Scriptural verse: “Colman ela dixit exsurgam diluculo, confitebor Domino, quia non est inane sperare in Domino.” In a second note there is a repetition of the conjecture regarding the local nomenclature. In Irish there is an added note, thus translated into English: “A John was he, i.e., like is he unto John for wisdom and virginity.”

    Several Manuscript Acts of this holy man are extant. In Dublin, Trinity College Library and Marsh’s Library have Manuscript Lives. There is a Vita S. Colmani Ela, among the Franciscan Records, Dublin. This is the Life, we have chiefly consulted in compiling the present memoir, but it abounds with fables. Among the manuscripts belonging to the Burgundian Library at Bruxelles, there is an Irish Life of St. Colman Elo, transcribed by Brother Michael O’Clery. There is also a Latin Life of St. Colman Elo among the Burgundian Library Manuscripts, Bruxelles. The Bodleian Library at Oxford, has Manuscript Lives of St. Colman. At the 26th of September, Colgan intended to publish the Acts of this holy Abbot…

    This saint’s parents belonged to Meath and were of a noble race. They were known as the family of Mocusailni. St. Colman was the son of Beognai, sometimes written Beagni. He belonged to the race of Eochaidh, Eocho Mairedha, son to Muireadh. and he sprang from the descendants of Heremon. His mother was Mor, daughter to Feidhlimidh, and sister of St. Columba, according to the O’Clerys. Feidhlemidh was twenty-second in descent from Fedhlim Saillne, the head of the Dal-Selli, and -from whom this Colman derived his tribe name, Mac-U-Sailni, but from a nearer progenitor. In some cases, our saint is called Colmanus Episcopus Mac-U-Sailne, or Mocusailni from his tribe name. He is called also Columbanus Filius Beogni, from his father Beogna. ..

    We are told in the Franciscan Life, that when distinguished for holiness, Colman built a monastery, but it is not stated where, and in it he desired to spend his days in heavenly contemplation. Afterwards he left it in charge of four disciples. He requested them to remain there, and such injunction they fulfilled, although suffering from dire want. The total privation of food at last caused their death. It is related, that he restored dead persons to life, and among these was a youth who afterwards devoted himself to the saint’s service, in which he continued to his old age. His intervention also restored peace to hostile clans. When travelling one day in a chariot, Colman came to a river, called Dabhall or Dabul, which at the time had been swollen to a torrent, yet he drove forward and passed it in safety. Again, he visited the cell of a holy virgin, named Lasara, and there an incredible miracle is recorded as having taken place.

    At Connor, it is stated, St. Colman Ela made some stay. In such a manner were his virtues and miracles manifested, that in following ages he was honoured and esteemed as second patron of that city… After some time, giving his blessing to that people, Colman Eala left Connor, it is said, and came into his own ancestral country of Meath, It seems likely, that he had there established for himself a mission, and a character for great sanctity, before he resolved on visiting his near relative St. Columba in the Island of Iona. In Adamnan’s Life there are two distinct accounts of our saint having been on a voyage to that Island, and again of having departed from it, on the very year of St. Columba’s death. …the great Abbot of that place being one day in his church, and having the gift of second sight, broke forth in a joyous exclamation : “Columbanus, the son of Beognai, who started on his voyage to us, is now imperilled in the turbulent waters of Brecan’s Charybdis ; but sitting on the prow of his ship and lifting both his hands to Heaven, he blesses the formidable waves. Nor doth the Lord thus affright him, as if he dreaded shipwreck, but to cause him more fervently to pray, and that he may come providentially to us having escaped that danger.” … The “Vita Sanctissimi Colmani Ela” adds to the foregoing account, that when Colman and his brethren safely arrived in Iona, the monks on that Island greatly rejoiced, and Columba said to him, ” Brother Colman, do not feel dissatisfied, that you go not to teach distant nations, but return again to Hybernia, the land of your birth, and feed your nation by word and example with the grace given you by God. For of necessity, I have been brought hither, but I beseech you not to absent yourself and deprive your land of your teaching.” Having received such admonition, Colman returned with a favouring wind to Ireland.

    In the order of narrative as contained in the Franciscan Life, we read after St. Colman’s return to Ireland from Iona, that a great convention was held, and it was attended by Aedh Slaine and Aedh the son of Ainmirech, as also by St. Columcille, St. Kynecus and St. Colman. It is stated, that our saint returned to the County of Meath about the year 590, and attended a meeting at which St. Columkille, St. Cannich, and the monarch of Ireland were present. All received our saint with great joy. St. Columkille proposed a motion, that they should give Colman a proper place to found a monastery for his disciples. When all the nobles and clergy had agreed to this resolution, Aedus, the son of Slane, Prince of Meath, proffered a large forest in the southern part of his dominions called Fidh-Elo, in the territory of Fergall. This Colman accepted, and then foretold, that there should be his place of resurrection. It was declared likewise, from that place he should take his name. Then accompanied by Lasrianus the minister of St. Columba, Colman went to the place, and they selected a site for the religious foundation. In the middle of that forest, and in a place well watered, and encompassed with fair fields, Colman raised the famous monastery of Land or Lann-Elo. There in after time a great number of holy disciples served the Lord with fidelity…

    At last, Colman was favoured with a foreknowledge of his approaching dissolution, which he ardently wished for, so that he might resign his soul into the hands of his Redeemer. He felt a great desire to be dissolved and to be with Christ. Then he went to Clonard, that his petition might be preferred before the relics of St. Finian. When he had come to that monastery, and while the monks were asleep, he went to the church in which their founder had been buried, and knocking at the door, he cried out : ” O holy Finian, open thy church to me.” Immediately either the holy Patron or an Angel came and opened the door, when our saint said : ” I beseech you, O Finian, to pray the Lord for me, that I may depart from life this very year and go to Him.” Then Finian replied :” The Lord hath heard your prayers ; for this very year you shall ascend to the Kingdom of Heaven. When both saints had fraternally saluted each other, Colman returned to his brethren. As the time of his decease now approached, the miraculous sign of a fiery cross appeared in the heavens. This the monks interpreted to mean, that their holy superior was destined soon to close his career upon earth. They were in a state of desolation and grief, when he said to them : ” Fear not, my children, because this is the sign of my passage from this life.”

    When in his infirmity, the day of his departure approached, St. Kartaius, also called Mochuda, who lived in Rathen,and other monks in the adjoining country, came to visit him. On their arrival, St. Colman said to them : “Know, my brothers, that I have preferred my prayers to God, and have obtained from Him, that whosoever shall pray to me in his last moments shall have life eternal, and whosoever shall observe religiously the day of my departure shall obtain mercy.” Saying these words, his spirit passed into the keeping of Angels who brought it to the mansions of everlasting happiness.

    It is generally held, that St. Colman Eala died on the 26th of September, a.d. 610, in the fifty-sixth year of his age. Such is the year assigned for it by the Annals of Ulster and of the Four Masters, while Tigernach has a.d. 611. After the death of St. Colman, one of his monks, who served those building his church, was murdered by certain robbers, but when his body had been brought for interment, some of his religious brothers laid the crozier of their founder over his remains, when he immediately arose living and unharmed. When the sacred remains of St. Colman had crumbled to dust and only his bones remained in the grave, the holy man appeared in a vision to some of his brethren, desiring that his relics should be raised from earth to be deposited in a shrine. Accordingly this command was complied with ; a suitable shrine was prepared, and into it the remains were transferred with great solemnity and honour. The clergy and people assembled on this occasion in great numbers. In the seventeenth century the staff of St. Colman Eala was still to be found.

     

    This holy Abbot is commemorated in our Irish Calendars, at the present day. We have already seen, that he had been commemorated in the Martyrology of Tallagh and in the Festilogy of Oengus. At the 26th of September, Marianus O’Gorman records the festival of St. Colman Ela with an eulogy ” beautiful Colman Ela, whom I meet protecting me like a bush.” He is also recorded in the Martyrology of Donegal, at the same date, as Colman Eala, Abbot of Lann Elo, in Fir-Ceall, in West Meath. St. Colman Elo had an Office of Nine Lessons.

    Like so many other Irish religious, this holy Abbot founded a monastery and school for other men who aspired to perfection, and as their superior his life led among them was so perfect a model of all virtues, that they needed no other rule for their guidance. In his countenance, as in his training and habits, in his speech, as in his whole behaviour, his disciples saw what they were to embrace, and what they were to avoid, in order to acquire the theory and practice of their holy state. His monastery, to which many resorted from all parts, attracted by the fame of his sanctity, and desiring to consecrate themselves to the love and service of God, observing his conduct and discipline, continued to flourish long after his time, under a succession of devout superiors and their monks habituated to regular rules.

    Content Copyright © Omnium Sanctorum Hiberniae 2012-2015. All rights reserved.

  • Saint Finbarr of Cork, September 25

     

    September 25 is the feast day of Saint Finbarr (Findbarre, Barrind, Barra, Bairre, Barry) of Cork. He is a saint who can be said to typify the differences in approach between today’s hagiological scholars and those of the past. Some modern scholars are working on the assumption that Finbarr of Cork is not a distinct individual, but rather a manifestation of the cult of the Briton, Uinnau or Ninian, who was also remembered as Finnian of Clonard and Finnian of Moville. Professor Pádraig Ó Riain edited the scholarly edition of the Life of Saint Finbarr, the Beatha Bharra, and also wrote an accompanying subsidiary publication ‘The Making of a Saint: Finbarr of Cork 600-1200’. Here is a summary:

    Beginning with an account of the spread of the cult of St Finbarr countrywide from its probable place of origin in the North of Ireland, the author traces the history of the church and diocese of Cork down to about 1200, when the local bishop commissioned the earliest known Life of the saint. The historical circumstances that gave rise to the production of this Life, and of those that followed it, are then discussed in detail. Although spurious in almost every respect, the veracity of the biography composed for the saint remained in the main unchallenged until Professor Ó Riain reexamined it.

    No such doubts, of course, were entertained about the identity of Saint Finbarr by previous generations and below is a 19th-century account of the saint which presents what was traditionally believed about him. The writer is Bishop (later Cardinal) P.F. Moran, who edited a revised version of the eighteenth-century clergyman antiquary Mervyn Archdall’s classic text Monasticon Hibernicum. Bishop Moran added copious notes to expand the original entries, and the new publication was serialized in the Irish Ecclesiastical Record, from which the following has been extracted:

    St Finbarr

    The site of the present city of Cork was, in the beginning of the sixth century, a low, marshy tract, through the centre of which flowed the waters of the Lee. When this river overflowed its banks the whole country presented the appearance of an immense lake, which was called in those early times Lough Eirce.

    It was at the source of the river Lee, near Lough Allua, that St. Finbarr erected his first cell; and to the present day that district, now situated in the parish of Inchigeelagh, recalls his memory in the classic name of “Gougane Barra” which means “the lonely retreat of St. Finbarr.” Thence, however, he soon removed to the banks of Lough Eirce, and erected there his chief school and monastery, which became so illustrious for its learning and sanctity, that innumerable students and pilgrims flocked to it from every part of our island. “Here in this solitude the saint laid the foundation of his monastic establishment: it grew rapidly, became a crowded city, a school for learning, a college for religion, a receptacle for holy men, a sanctuary for the oppressed, an asylum for the poor, an hospital for the sick.” (Halls Ireland, ii., 214.)

    From the peculiarity of the site chosen for the monastery, the city received its name of Corcach Bascain, or simply Corcach, that is, ‘a marsh.’

    Colgan has given a short account of this famous school, and preserved the names of some of the most illustrious saints who flourished there: “After these things, St. Barra came to a place which in the Irish language is called Loch-Erce, near which he constructed a monastery, to which, as to the abode of wisdom, and sanctuary of all Christian virtues, disciples flowed in crowds from every quarter in so great numbers, through zeal of holiness, that, from the multitude of the monks and cells, it changed that desert, as it were, into a large city: for from that school which he instituted there, numerous men came, remarkable for holiness of life and the praise of learning, amongst whom were conspicuous St. Eulangius or Eulogius, the instructor of St. Barra himself, St. Colman, of Dore Dhunchon, St. Bathinus, St. Nessan, St. Garbhan, son of Findbarr, St. Talmach, St. Finchad of Rossailithir, St. Lucerus, St. Cumanus, St. Lochinus of Achadh-airaird, St. Carinus, St. Fintanus of Ros-coerach, St. Euhel de Roscoerach, St. Trellanus of Druimdraighniche, St. Coelchuo, St. Mogenna, St. Modimochus, St. Sanctanus, and St. Lugerius, son of Columb. All these, and many others that came from that very celebrated school, by the merits of holiness and virtue, constructed cells in different places, and consecrated themselves and all these to St. Barra, their father and master, and his successors.” (Acta Sanctorum, p. 607.)

    The name of St. Findbarr holds a prominent place in the early history of the Irish Church. St. Cuimin of Connor, in his poem on the characteristic virtues of our saints, writes:

    “Fin-Barr, the torch of wisdom, loved
    Humility towards all men;
    He never saw in pressing distress
    Any one whom he would not relieve, ”

    To the ancient list of Irish saints, which illustrates their lives by comparison with the saints of other nations, St. Finbarr, who is styled “Bishop of Minister and Connaught,” is placed in parallel with St. Augustine, the apostle of England.

    (Liber Hymnorum, I.A.S., p. 70. )

    The martyrology of Donegal marks St. Bairre’s festival on the 25th of September. The martyrology of Tallaght on that day gives the feast of Barrind Corcaige, but adds, on the 26th of September vel hic. Barrind Corcaighe. In the famous Catalogue of the Three Orders of Irish Saints, published by Fleming and Usher, the name of S. Barrindeus appears among the saints of the second order. Marianus O’Gorman, in his metrical martyrology, prays:

    “May the noble Baire from Corcach
    Be before me to the great land,
    For he is blooming-sweet to the poor.”

    St. Oengus, in his Felire, also commemorates on the 25th of September :

    “The solemnity of the beloved man,
    The festival of Bairre from Corcach.”

    And the note is added in the Leabhar Breac: “This is the festival of Bairre from Corcach : he was of the race of Brian, son of Eochaidh Muidhmhedhoinn, and it is in Achadh Cill-Clochair, or Drochait, in Aird-Uladh on this day with Bairre.” There is evidently an omission in this note, which is thus supplied in the Roman MS. of the felire : “Of the race of Brian Mac Eochaidh M. was Bairre of Corcach, and it is in Achadh Cill-Clochair. or at Drochait in Aird-Uladh, that his festival is kept ; or it is the feast of Iomchadh that is kept in Cill-Clochair at Ard-Uladh on this day with Bairre.”

    Two ancient Latin lives of St. Finbarr were published by Mr. Caulfield in 1864. In the Irish life preserved in the Brussels MSS. the virtues of the saint are thus compendiated : “His humility, his piety, his charity, his abstinence, his prayers by day and by night, won him great privileges : for he was godlike and pure of heart and mind, like Abraham ; mild and well-doing, like Moyses; a psalmist, like David ; wise, like Solomon; firm in the faith, like Peter; devoted to the truth, like Paul the Apostle; and full of the Holy Spirit, like John the Baptist. He was a lion of strength, and an orchard full of apples of sweetness, When the time of his death arrived, after erecting churches and monasteries to God, and appointing over them bishops, priests, and other degrees, and baptising and blessing districts and people, Barra went to Kill na-Cluana (i.e. Cloyne), and with him went Fiana, at the desire of Cormac and Baoithin, where they consecrated two churches. Then he said, ‘ It is time for me to quit this corporeal prison, and to go to the heavenly King who is now calling me to Himself.’ And then Barra was confessed, and received the Holy Sacrament from the hand of Fiana, and his soul went to heaven, at the cross which is in the middle of the Church of Cloyne; and there came bishops, priests, monks, and disciples, on his death being reported, to honour him. And they took him to Cork, the place of his resurrection, honouring him with psalms and hymns and spiritual songs; and the angels bore his soul with joy unspeakable to heaven, to the company of the patriarchs, prophets, apostles, and disciples of Jesus Christ, and of the Holy Trinity, the Father, Son, and Holy Ghost.”

    We will not attempt to give in detail any sketch of the life of this great saint. A few facts will suffice for our present purpose: “This most holy and elect of God, and most worthy priest, Barr (it is thus his ancient Latin life begins), was born of the sept called Ibruin-Ratha, of Connaught, whose territory in after times became the Diocese of Enaghdune.” He had for his master a religious named Corporius, styled in our Irish calendars Mac-Cuirp, who himself had been trained to piety in Rome, in the monastery of St. Gregory the Great. St. Finbarr was remarkable for miracles from his infancy; and it is recorded in his life that, in company with SS. Colgu, Maedhoc, and David, and twelve religious of his own monastery, he made a pilgrimage to Rome. St, Gregory the Great predicted his promotion to the episcopate, which was fulfilled on his return to Ireland; and at the same time a fountain of oil, symbolical of the abundance of graces with which his ministry should enrich our Church, sprung forth in that spot, “close to the altar, where a cross was in after times erected, and where the saint’s remains were also for a time deposited.” (Lynch’s MS. Hist.)

    Having governed his monastery and see for seventeen years, St. Finbarr was summoned to his heavenly reward, and the 25th of September is marked in all the ancient calendars for his festival. It was at the monastery of Cloyne, fifteen miles from Cork, that St. Finbarr rested in peace; but his remains were translated to his own great monastery, and being deposited for a while beneath the monumental cross at his cathedral church, they were subsequently encased in a silver shrine, and exposed to the veneration of the faithful. They were thus preserved till the year 1089, when, as the Annals of Innisfallen relate, “A fleet, with Dermot O’Brien, devastated Cork, and carried away the relics of Barre from Cill-na-Clerich.”

    St. Nessan, the immediate successor of St. Finbarr, was also renowned for his sanctity: he died in the year 551. So numerous were the holy men who flourished here, or wished their remains to be interred in the great Sanctuary of Lough-Eirce, that St. Oengus, about the year 800, writes:

    “Seventeen holy bishops, and seven hundred favoured servants of God, who rest in Cork with Barri and Nessan, whose names are written in the heavens all these I invoke unto my aid, through Jesus Christ.” And again, he invokes all the saints who, by their prayers and penitential deeds, had sanctified that district: “Three hundred and fifty holy bishops, three hundred and fifty priests, three hundred and fifty deacons, three hundred and fifty exorcists, three hundred and fifty lectors, three hundred and fifty ostiarii, and all the saints, with the blessing of God, in Loch Eirchi, in the territory of Muscraighe and Hy-Eachach Cruadha, as is said :

    “The protection of Loch Irchi,
    In which is a sweet-toned bell:
    Numerous as leaves upon trees,
    Are the saints who around it dwell.
    “All these I invoke to my aid, through Jesus Christ.” – (Irish Ecelesiastical Record, vol. iii., p. 391.)

    Among the sacred treasures of Cork was preserved a copy of the Gospels, transcribed by St. Finbarr, and encased in a precious shrine: ” Evangelium sacris Sancti Barrii digitis exscriptum librum gemmis auroque ornatum. ” (Lynch’s MS.)

    Towards the close of the 10th century, Columb Mac Kieregan sent this relic, borne by two priests, as a protection to Mahoun Mac Kennedy, King of Munster. It was brought back stained with that prince’s blood, and our annalists relate that Bishop Cormac, raising his hands to heaven, uttered a prophecy (inserted in the ‘ Wars of the Danes,’ p. 93,) in which, execrating the dread sacrilege which had been perpetrated, he prophetically foretold the future fate of the murderers….

    MONASTICON HIBERNICUM, OR, A SHORT ACCOUNT OF THE ANCIENT MONASTERIES OF IRELAND.

    Irish Ecclesiastical Record, Vol VII, 1871, 184-186

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