OMNIUM SANCTORUM HIBERNIAE

Category: Irish Saints

  • Saint Comgall of Bangor, May 10

    May 10 is the feast of Saint Comgall of Bangor, founder of the
    great monastic school at Bangor, County Down. An account of Saint Comgall and his monastic school by Archbishop John Healy is also available at the blog here, but below is a reminder of his career from a post first published at my previous blog in 2009:

    Into the other world’s realm of peace,
    wherein is every temple’s noise,
    may the hostful one convey us,
    Comgall the gifted, of Bangor.

     Thus does the Martyrology of Oengus record the feast of Saint Comgall, in its entry for May 10. The later Martyrology of Donegal also pays this master of the ascetic life a handsome tribute:

    10. D. SEXTO IDUS MAII 10.

    COMHGALL, Abbot of Bennchor-Uladh. He is of the race of Irial, son of Conall Cearnach. A man full of the grace of God and of His love was this man. A man who fostered and educated very many other saints, as he kindled and lighted up an unquenchable fire of the love of God in their hearts, and in their minds, as is evident in the old books of Erin. Cuimin, of Condoire, says that it was every Sunday only that Comhgall used to eat food. Thus, he says, in the poem which begins “Patrick of the fort of Macha loves, & etc:

    “Comhgall, head of Uladh, loves,
    Noble is every name that he named,
    A blessing on the body of the sage,
    Every Sunday he used to eat.”

    The Life of Ciaran, of Cluain, states, that the order of Comhgall was one of the eight orders that were in Erin.

    A very old vellum book, which is already referred to at Brighit (1st of February), states, that Comhgall, of Bennchor, had a similarity in habits and life to James the Apostle, &c.

    He sat ten days and three months and fifty years in the abbacy. His whole age was ninety years, A.D. 600.

    Canon O’Hanlon records that there are a number of surviving Vitae of the saint in manuscripts in Irish, English and Belgian libraries. He summarized a variety of sources in his lengthy account of Saint Comgall in Volume V of his Lives of the Irish Saints, from which the following has been distilled:

    Although of humble parentage, yet, it seems that St. Comgall descended from the race of Irial, son to Conall Cearnach. His father Sethna was a soldier attached to the Prince of Dailnariade. He was a descendant from Aradius, the founder of that renowned family. Following the family pedigree, he was ninth in descent from Fiacha Araidhe. According to some accounts, St. Comgall was born, A.D. 506, 510, or 511; others have A.D. 513; while some writers place his birth, at A.D. 516, or 517. His birth occurred, in a northern part of the province of Ulster in a region known as Dailnaraidhe, or Dalaradia.. in the territory of Magheramorne in the eastern part of Antrim County. At a time, when his father was advanced in years, this birth is stated to have occurred. Being an only son, Comgall was much loved by his parents, from the very moment of his birth. The boy’s parents dedicated him to God’s service, thus imitating the action of Anna, with regard to Samuel, and from the very moment of his birth, he seemed to grow in grace and wisdom. One day, while our saint reposed near a heap of stones, and in a field where he laboured, a deep slumber ensued. Then his mother, who came to the place, saw a pillar of fire, resting on the boy, and extending towards Heaven. She was alarmed at this portent, and knew not what she should do; she feared to approach, and yet she felt very unwilling to leave her son. While waiting to learn the result, her child awoke, his face emitting an extraordinary brilliancy. Then, Comgall said to his anxious guardian, “Fear not, mother, for I am in no manner injured, by this celestial fire. Yet, take care, you do not relate this vision to any person, during these days”. This command his mother observed, for a time; but, she related what she had seen, at a subsequent period. Another time, Comgall is related, to have said to his father, while they were walking, through a field, “Father, we should leave this land with its cares.” His father, not agreeing in such opinion, the boy said, “Do you, dear father, cultivate this little farm, but I will go and seek from the Lord another portion of land, larger and more productive.” It is said, that St. Comgall was required as a substitute for his father, who was already old, in a war, which the Dailnaraidian prince was about to wage against his enemies. Although, unwilling to engage in warfare, our saint took up arms, to satisfy the desire of his parents; but, willing to save his servant’s hands and eyes from participating in scenes of bloodshed, so distasteful to the young conscript, the Almighty effected peace between both parties, thus preserving the soul and body of his chosen one from every danger.

    When St. Comgall resolved on abandoning the secular habit, and on assuming that of an ecclesiastic, he received the rudiments of learning from a cleric, who lived in a country house. However, the life of this tutor did not tend to edification. The pupil undertook to correct the irregularities of his master, in the following symbolical manner. While the professor spent one of his nights in the commission of sin, Comgall betook himself to prayer, and practised other pious exercises he then met his teacher, on the following day, with a garment purposely soiled. On being reproved for this want of cleanliness, he returned the following reply: “Is it more dangerous, master, to have our garment soiled, than our soul? That defilement of soul and body, in which you spent last night, is worse than the condition of this habit.” Although it silenced, this reproof, however, did not correct the vices of his master; and, hence, our saint resolved on leaving him, and those scenes of his early youth. Comgall wished to place himself under the direction of a most holy instructor. Having directed his course toward Leix territory, in a northern part of the southern Leinster province, he there found an asylum, in the celebrated monastery of Clonenagh… There, St. Fintan ruled over that monastery, at the foot of the Slebh Bloom Mountain range. Having placed himself under direction of St. Fintan, Comgall entered upon a course of penance and labour. But, the devil tempted him strongly, to regret the choice he had made, in embracing this course of life, and in leaving his own part of the country. However, he related this temptation to St. Fintan, and the latter prayed for his disciple, who at that time stood near a cross, on the western side of Clonenagh monastery. Tears fell down his cheeks, and while intent on prayer, suddenly a light from Heaven surrounded him. Comgall’s heart was filled with spiritual joy, and from that time forward, he felt no recurrence of his former temptation.

    He spent a considerable time in Clonenagh. At length, St. Fintan required our saint to revisit his own part of the country, that he might found religious cells, or houses, and preside over their inmates. St. Comgall remained without sacred orders for many years, he being unwilling through humility to receive them. Having obtained St. Fintan’s benediction and prayers, with some companions, he set out on a visit to St. Kieran of Clonmacnoise. With him, it is said, Comgall remained for some time, and while there, he was greatly distinguished for his sanctity. Afterwards, St. Comgall directed his course homewards, where he was ordained a deacon, with the advice of numerous clerics, by St. Lugid, whose identity has not been discovered. After some interval, our saint, having been advanced to the sacerdotal grade, went around his own part of the country. Everywhere he preached the Gospel among the people. Wishing to lead a life of greater perfection, St. Comgall became the inhabitant of an Island, in Lough Erne, where he led a most austere life. Placing themselves under his direction, certain monks endeavoured to emulate his austerities. But, in this effort, seven of them died, through the effects of cold and hunger. Hearing of such circumstance, other religious men entreated our saint, to relax his excessive rigours, towards himself and those monks under his charge. Yet, while he permitted his monks to live, after the manner of other religious, Comgall refused to indulge personally in like relaxations, thus continuing his usual austerities. After remaining for some time in this place, the holy Abbot felt a desire to pass over into Britain, with the intention of remaining there; but, the earnest entreaties of St. Lugidus, from whom he had received ordination, with those recommendations, given by other holy saints, induced him to abandon this design. Thus he remained in Ireland, to continue that great work of monastic propagandism, on which his thoughts had been earnestly engaged.

    Those pious persons brought St. Comgall forth, from the place of his retreat, that he might commence a work, for which he seemed specially destined. The pious servant of God began to found cells and monasteries, in different parts of the country. Especially did he regard that beautiful site, where the Inver-Beg, or the “Little River Beg,” falls into Belfast Lough, at its opening towards the sea. On its banks did St. Comgall resolve to found his great establishment, which in after times became so renowned as the monastery of Bennchor. This was the place, now known as the town of Bangor, situated at the indentation of a bay, bearing the same name. In a short time, so great a number of monks flocked to his establishment, that they could not find accommodation in this monastery. Our saint thereupon was obliged to build other houses, not only in the northern province, but, even in other provinces of Ireland. Many thousand monks are said to have lived, under his rule and discipline. Of all these houses, however, Bangor monastery was the most celebrated, and the largest; and here, in course of time, a city grew around this hive of religious wisdom and sanctity. According to some accounts, St. Comgall commenced the foundation of a monastic institute and church, at this place, in the year 551 or 552; others have it, at 554, 559, and 561. Here, for fifty years, the holy superior ruled over his large community, with great sanctity, and keeping a most perfect monastic discipline. He wrought many miracles, and some of these are given, in different Acts, as published by the Bollandists…

    As the time of our saint’s death approached, he was afflicted with much suffering. He specially laboured under a total deafness. He also endured much pain, from retention of urine. In such a state of suffering he continued, from the commencement of winter to the time of Pentecost, in the year following. Some were of opinion, that God thus afflicted him, on account of the intolerable and austere rule, he had imposed on his monks. Others said, that these pains were unwillingly endured by him now, owing to the excessive and insensate rigour he had formerly imposed on himself, by choice; and again, other conjectures of a different kind were hazarded. In the meantime, St. Meldan, an Abbot, who was descended from the Scots’ nation, was sent from Heaven, to a certain holy monk, named Colman. Meldan spoke to him as follows, and while he was asleep: “Not for the reasons men assign are so many pains inflicted on St Comgall, however real their causes, but for his love of Christ has he suffered, that he may receive an increase of merit. For, as he innocently suffers pain with men, so in the sight of Angels shall he rejoice, being crowned with many unfading joys and rewards. As the last days of our saint were evidently fast approaching, the monks frequently requested him, to receive Holy Eucharist, and other necessary sacraments. Comgall replied to these requests: “I shall receive the Holy Sacrament from the hands of no person, until St. Fiachra’s arrival. He is an Abbot of the Leinster province, who is sent to me, by God.” At this time, the Angel of the Lord visited St. Fiachra, whose monastery was situated on the banks of the River Barrow, and this holy Abbot was sent to our saint, then suffering great pain, to administer to him the Body and Blood of Christ. According to other accounts, our saint received the Holy Viaticum from St. Fiachra, Abbot of Clonard. Having arrived at Bangor, he immediately administered Holy Communion to the venerable Abbot, who had now attained the eightieth—or according to some accounts the ninetieth—year of his age. According to other accounts, he was then in the eighty-fifth year. Then, Fiachra asked St. Comgall for some relics. This request the holy Abbot’s disciples promised should be complied with; when, in the presence of many venerable men, St. Comgall yielded up his spirit to the great Creator. His demise occurred, on the sixth of the May Ides, about the year 600 or 601. The Rev. Dr. Reeves places his death, at A.D. 602. Yet, do we find a different account in the “Chronicum Scotorum,” under A.D. 602; in which year, it is stated, that he rested on the 6th of the Ides of May, in the fiftieth year, third month, and tenth day, of his government, as also, in the ninety-first year of his age. In the first of St. Comgall’s Lives, as published by the Bollandists, he is said to have died, in the eightieth year of his age.

    With much honour, he was interred in his own renowned monastery at Bangor. Sometime having elapsed, after St. Comgall’s death,the St. Fiachra, already named, came to the monastery of Bangor. The remains of Comgall having been disentombed with much reverence, Fiachra removed an arm of our saint, which he brought with him, proceeding on towards the province of Leinster. While pursuing his journey through this province, he stopped at the castle of a chief, who was named Aedus. He requested the saint, to baptize one of his children. Fiachra opened his wallet, to remove a book containing the Baptismal rite. Immediately, the arm of St. Comgall was raised towards Heaven. After Fiachra’s fasting and prayer, offered on bended knees, it then descended, and disappeared beneath the earth. For three days, the soil was searched, by digging over this spot; but, the relic could not be discovered. On seeing this, the chieftain Aedus gave in perpetuity a donation of his castle and lands; and here, St. Fiachra built a large monastery, in honour of St. Comgall, and of the Most Holy Trinity. On the plundering of Bangor, by the Danes, in the year of our Lord 822, the oratory there was broken, and the relics of St. Comgall were shaken from the shrine, in which they had been preserved. They were afterwards removed to Antrim.

    The ancient office for St. Comgall’s feast was one of Nine Lessons, as we find entered, in the Antiphonary of the Culdees, belonging to the Armagh Metropolitan Church, where the calendar list occurs, at the vi. Of the May Ides. There is an office, with Proper Lessons, and set down as a Duplex Majus, in Bishop De Burgo’s “Officia Propria Sanctorum Hiberniae.”

    In all our ancient calendars, we find notices of St. Comgall set down for the 10th of May… In Scotland, the Abbot St. Comgall was held in great veneration, on the 10th of May, as we find recorded, in the Martyrology of Aberdeen, and his merits have been extolled with high eulogy. This was the case, especially at the monastery of Drumcongal, which doubtless derived its denomination from him. The churches of Dercongal, or Holywood, and of Durris, were dedicated to this saint. His feast is also entered in the Kalendars of Drummond, de Nova Farina, of Aberdeen, and of Dempster.

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  • Saint Cobrán of Cluain Cúallachta

    Completing a quartet of obscure Irish saints who share August 2 as a feast day with Cobrán of Cluain Cúallachta. In his entry for the saint in Volume VIII of his Lives of the Irish Saints,  Canon O’Hanlon has to admit defeat in identifying the place name associated with the saint. All he can record is the fact that the name of Cobrán of Cluain Cúallachta is found on the Irish calendars on August 2 and the speculations of the 17th c. hagiologist, Father John Colgan, who sought to link him to the bloodline of Saint Colum Cille:

    Article III. St. Cobhran or Cobran, of Cluana Cuanlach, or of Cluain-Cuallachta. 
     
    St. Cobran, of Cluana Cuanlach, is venerated on this day,  as stated in the Martyrology of Tallagh.  If we adopted the first reading so far as the name of his place is concerned, perhaps Cuanlach might be resolved into Loch Cuan, the ancient name for Strangford Lough; yet, it seems correctly to have been Cluain Cuallacta, and we know of no place in Ireland, with which it can be identified. A saint of this name is found, and whose pedigree is given by Colgan, who thinks he may be identical with the present holy man. He was known as Cobhran, the son of Enan,and the nephew of St. Columba, through Minchotha, who was sister to the latter, and the mother of Cobhran. A festival in honour of Cobhran, of Cluain Cuallachta, was celebrated at the 2nd of August, according to the Martyrology of the O’Clerys.

     

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  • Saint Fíonán Cam of Kinnity, April 7

    April 7 is the feast of an interesting saint, Fíonán (Finan) Cam, of Kinnity, County Offaly but also associated with various locations in County Kerry.  The Martyrology of Oengus records on this day:

    7. Finan the squinting,
    of Cenn Etig,
    around whom is
    much of clamour :

    There is a gloss on this entry, added by later anonymous commentators, which reads:

    Finán the Crooked of Cenn Etig. Of Húi Luchta was he, i.e. of Corcu Duibne, and of Ciarraige Luachra was his mother. That crookedness was in his eyes, i.e. he looked crookedly at his fosterfather when he was asking something for his guests. “Thou hast leave to be thus, semper,” says the foster father, even Brenainn son of Findlug.
    Fíonán Camm, i.e. crooked was his eye, of Cennetig in Sliab Bladma. Of the Corcu-duibne was he.
    A salmon of red gold came: it went in the west after sunset, against the womb of white Beccnat, (Finan’s mother) so that it became her husband, (i.e.) when she was bathing in Loch Lein: ut dicitur: Now thou hast no earthly father: the Holy Ghost has saved thee, has fostered thee.
    Inde alius dixit:
    Becnat, daughter of vast Idgna, the precious stone that was not scanty: like the Son of the Virgin, Finán Camm was born of her.
    In Becnat’s womb thou wast for a while, for thou wast conceived thro’ God’s word: an earthly father thou hast not, the Holy Ghost has saved thee, has fostered thee.
    Finan Camm brought wheat into Ireland, i.e. the full of his shoe he brought. Declan brought the rye, i.e. the full of his shoe. Modomnóc brought bees, i.e. the full of his bell and in one ship they were brought.
    Finan is entitled to true circuits, a measure of wheat for every household, the full of his brazen shoe: a tribute that no great saint had taken.
    Well, there is certainly much to unpack here! Let’s begin with his title of ‘The Crooked’. The Irish word cam means bent or crooked and when applied to an individual usually signifies some sort of curvature of the spine or limbs. In the case of Fíonán Cam, however, the bend is in his eyes, hence his title of ‘Fíonán the Squinting’. The commentator references Fíonán’s foster-father, Saint Brendan in relation to this and the Latin Life of Saint Fíonán confirms the relationship between the two. It tells us, in a trope typical of hagiography, that Saint Brendan predicted the future greatness of their son to Saint Fíonán’s parents, who as a child undertakes seven years of study of the monastic life with his saintly mentor. Brendan later directs Fíonán to the place of his resurrection at Kinnity, where he establishes his own monastery.
    Then we pass to the extraordinary conception of Saint Fíonán, which the commentator tells us involved a salmon. This too is upheld in the surviving written Lives of the saint, although in the opening to the Latin Life, translated by Pádraig Ó Riain in his 2018 collection Four Offaly Saints, the fish does not approach Fíonán’s mother while she is bathing in the lower lake at Killarney, but rather descends upon her during a vision:
    Holy Fíonán belonged to the family of Corca Dhuibhne; his father’s name was Mac Airdhe and his mother was called Beagnaid. This is how he was conceived; his mother saw a fish of reddish colour airborne from the direction of the rising sun, which entered her womb through her mouth, and she conceived from it. She told this to a wise and religious man who said to her: ‘The child in your womb will be a holy man, and he will have grace from God’.
    Wherever his mother went, for as long as he was in her womb, not a drop of rain, snow or hail touched her garment; her spittle cured every illness and feebleness, and whatever she served of food, however little or poor, it was enough for one and all.

    P. Ó Riain, Four Offaly Saints- The Lives of Ciarán of Clonmacnoise, Ciarán of Seir, Colmán of Lynally and Fíonán of Kinnitty (Four Courts Press, 2018), 81.

    It seems that the object of this episode is not to glorify Beagnaid, the expectant mother, but to show that the miracle-working power of her saintly son was present from the very beginning. The idea that his conception does not involve a human father, despite the fact that the name of Saint Fíonán’s sire is one of the first things the writer of the Life tells us, is perhaps designed to emphasize the purity of the saint as well as his likeness to Christ.
    The final section of the commentator’s annotations claims that Saint Fíonán is responsible for the introduction of wheat to Ireland. Daphne Pochin-Mould in the entry for Saint Fíonán on page 159 of her 1964 book The Irish Saints, makes this observation:
    The gloss on the entry for Finan Cam in the Martyrology of Oengus records the curious tradition that “Finan Camm brought wheat into Ireland, i.e. the full of his shoe he brought. Declan brought the rye, i.e. the full of his shoe. Modomnóc brought bees, i.e. the full of his bell and in one ship they were brought. Finan is entitled to true circuits, a measure of wheat for every household, the full of his brazen shoe: a tribute that no great saint had taken.” This recalls the shrine of Brigid’s shoe in the National Museum, and makes one wonder whether at one time a shoe of Finan Cam was similarly enshrined and venerated, and carried on the due collecting circuits.

    I haven’t encountered this tradition of shoes and dues collections before and would like to know more about it. The most recent thinking on the shoe shrine of Saint Brigid though is that it dates to the early eighteenth century.

    As we have seen, the Martyrology of Oengus associates Saint Fíonán with Kinnitty alone but the Latin Life places him at various locations in County Kerry. The List of Homonymous Saints preserved in the twelfth-century Book of Leinster records eleven saints who share the name Fíonán, so perhaps it is not surprising to find that Saint Fíonán Cam has become entangled with Saint Fíonán Lobair ‘the leper’ of Swords, County Dublin. Fíonán Lobair is credited with the patronage of the church at Innisfallen, which may be because, according to Pádraig Ó Riain’s Dictionary of Irish Saints, in south Kerry Saint Fíonán’s feast was celebrated on 16 March, the feast day of the leprous one of Swords. Modern scholarship suggests that despite this confusion over the feast date it is the Kerry native, Saint Fíonán Cam, who is the true patron of Innisfallen.

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