OMNIUM SANCTORUM HIBERNIAE

Category: Saints of Fermanagh

  • Saint Molaisse of Devenish, September 12

     

    12 September is the feastday of one of my favourite saints, Molaisse of Devenish. I have been interested in him ever since visiting his island monastery in the beautiful lake country of County Fermanagh. He is less well-known than his namesake Molaisse of Leighlin, who was also associated with an island retreat, but this time off the Scottish coast. Molaisse of Devenish is one of the ’12 Apostles of Ireland’ and the following account of his life has been condensed from the entry in Canon O’Hanlon’s Lives of the Irish Saints:

    ST. MOLAISSI, OR LAISREN, OF DEVENISH ISLAND, COUNTY OF FERMANAGH.
    [Sixth Century]

    Like many of the pioneers of Christianity in Ireland, the very distinguished Cenobiarch, whose festival occurs at this date, descends through a very exalted lineage. Belonging to the race of Irial, son to Connal Cearnaigh, he was seventh in descent from Crum Badhraighe, son to Eochaidh Cobha, son of Fiacha Araidhe. St. Molaise or Molaisi, called also Laisren or Laisrean, was the son of Natfraich, and born in Carberry, near Sligo, according to the most probable accounts ; while Dr. Lanigan, with some others, states it as not improbable, that he was a native of Breffney. Monua was the name of his mother, as the account is found in his own Life.

    His education and religious instruction were received at the celebrated school of Clonard, and under St. Finian, as we find these circumstances related, in the Acts of this latter holy Abbot. He was one of the twelve chief disciples of that saint, and these were commonly called the Twelve Apostles of Ireland. Having planted the seeds of piety and ecclesiastical learning deeply in his mind, a fixed object appears to have been the desire of embracing a religious life, and the training up under his own direction a community of men, who might be induced to follow his example and emulate his virtues. In the Life of St. Maidoc of Ferns, we find the following legend, that he and St. Laisrean were bosom friends and one day, while both saints sat under the shade of two trees, they asked from God a manifestation of His holy will, as to whether they should live together or separate. Then, by a Divine decree, the two trees under which they were seated fell. That tree, under which Lasserian sat, inclined towards the North, and that under which Maidoc had been seated fell towards the South. Then, being filled with the spirit of God, they concluded those signs to have been an admonition from Heaven, indicating the course each was destined to take. Tenderly embracing each other, and in tears, Maidoc set out for the Southern part of Ireland, where he afterwards founded the monastery of Ferns; while Laiserian directed his course towards the Northern parts, where he could prosecute his intention of promoting God’s greater glory, and of attending to the interests of his own immortal soul.

    With a view to attain his cherished purpose, St. Molaise selected a charming site for the foundation of a religious establishment. At an early age, our saint fixed his habitation on the lone Island of Devenish, at the entrance to Lower Lough Erne, and about two miles distant, from the present town of Enniskillen. At what precise period St. Molaise established himself on this island cannot be accurately ascertained.

    The story of St. Columba’s having been ordered by Molaisse to leave Ireland, however fabulous, yet pre-supposes that the latter was a renowned Abbot about 561, the year assigned for the battle of Cul-dremni, or Cul-drebhni. The account of its origin is of ancient date, however, and the tradition has long survived in the compositions of our bards and chroniclers. In conjunction with Saints Finian and Brendan, St. Molaisse is said to have advised his school-fellow, St. Columkille, to pass over into Britain. St. Molaisi is known to have lived at Damh-inis, before the departure of St. Columkille from Ireland, in the year 563, the second year after the battle of Culdrebhne, and in the forty-second year of his age. By some writers, the foundation of St. Molaisi’s monastery has been referred to the latter date.

    Many holy men, and among others St. Aidus of Killare, visited him in his retirement. We are told in the legendary Life of St. Aidus, that when this Saint came to Devenish, he found St. Laisrean at work with his monks. The visitor then asked what he could do to assist them. St. Laisrean told him to move a tree of great size and age from its position in the earth, when he ordered the tree in the name of Christ to be uprooted. On the instant, it was miraculously raised from the earth into air, and carried off into the sea. All who witnessed this miracle gave thanks to God. We have already seen, that St. Daigh or Dagcus said to have been a nephew of our Saint was also a pupil of St. Laisrian and of his brother, a Deacon, who taught in the school at Damh-inis. With that Deacon and uncle, the boy paid a visit to St. Mochta, of Louth, and afterwards, having had his future sanctity and eminence predicted by that patriarch, both returned to the lesser monastery, which was the school at Damhinis. There he learned fully the arts of writing, and he acquired a knowledge of polite learning, while he became celebrated for his skill as an artist in metal work, before he became bishop over Iniskeen, in the County of Louth. So that we may conclude, a school of repute had been established on the island, so early as the sixth century. There the very crypt or cell inhabited by St. Molaise is said to be still standing, but unroofed. Its walls are of massive solidity, and traces of the covering-roof remain.

    It has been stated, that St. Molaisse or Laiserian made a pilgrimage to the Eternal City, after he became Abbot over Devenish. However, the learned Dr. Lanigan thinks, that the journey Laiserian is said to have made to Rome rests on no sure foundation, and that he was probably confounded with his namesake of Leighlin. We have already seen, that St. Moedoc, Bishop of Ferns and St. Molaise of Devenish were intimates and friends. After their first separation in Ulster, it is said, St. Molaise, before he undertook that journey to Rome, resolved on visiting his beloved acquaintance at Ferns. Then a pact of amity was again confirmed, not only between the principals, but also between the members, of their respective communities, and this bond of union, it was agreed, should be perpetual. From Rome, our saint had resolved to bring back some clay and relics to hallow his cemetery at Devenish.

    An ancient hymn states, that St. Molaisse shone forth as a bright lamp, illustrating all Ireland by his sanctity and learning. He drew up a Rule for the instruction and guidance of his religious, over whom he presided as Abbot. Under his training, the monks aspired to the most sublime practices of devotion. The Life of Ciaran of Cluain states that the Order of Molaissi was one of the eight Orders that were in Erin but perhaps, adds the calendarist, it speaks of some other saint bearing the same name.

    Cuimin of Coindeire, in the poem which begins, ” Patrick of the Fort of Macha loves,” relates that Molaissi desired to be in a stone prison, and also to keep a house of hospitality for every one in Erin. These abodes of hospitality were usually known as the guest-houses, attached to nearly all the celebrated monasteries in Ireland. Generally speaking, a more generous refreshment was served up in them for the pilgrims and travellers, who were accustomed to visit those places held in such popular veneration, than was allowed for refection of the monks. On a certain occasion, as Molaisse and his monks were taking their scanty meal, the refectory in which they were caught fire. The monks rose suddenly to fly from the house, on seeing it lighted with red glowing flames. Their Superior requested them to remain, to go on their knees, and to pray, while he did the same, while reaching forth his hand towards the fire. Then the ridge-pole of the house fell in, and the fire did them no further injury. Afterwards, he permitted the monks to rise from their posture of prayer. St. Laisrean, it is stated, converted to the faith a certain Conall or Colman Derig, a King of Ulster, who had been struck with blindness. Of him we find no further historic account,

    So highly esteemed was Saint Molaise or Laisren both for his piety and learning, that he is said to have been created Bishop of Clogher, coming next in succession to Crimir-Rodan. It has been stated, moreover, that he administered the ecclesiastical affairs of that diocese, with prudence and edification. With other holy men, our saint is represented as one of the Twelve Apostles of Erin, and he is named, as having assisted at Congal’s feast. He is said to have been present at the Banquet of Dun-na n-Gedh. However, either the narrator was a very inaccurate historian, or the transcribers have corrupted his text. The present holy Abbot is numbered among the Irish Saints of the second class, as noted in the ancient Irish Catalogue. Among the Irish saints, no fewer than eleven bear the name of Laisrian or Molaisse. St. Laserian, the patron of Leighlin, and the present holy man, were the most eminent among these. An Alphabetical Latin Hymn, addressed to Laserian or Molaisse, of Daimh-innis or Devenish, is to be found in the ” Liber Hymnorum,” a Manuscript preserved in Trinity College, Dublin. This was first published in the “Irish Ecclesiastical Record” of 1869, and it has been again printed with some inaccuracies. The latest issue of it is that by the Henry Bradshaw Society, under the editorship of J. H. Bernard, D.D, and R. Atkinson, LL.D. This Hymn is probably derived from an Office for the Feast of St. Molaise, of which a fragment is extant as a marginal note in the Martyrology of Donegal, at the 12th of September.

    After a life usefully and religiously spent, St. Molaisse was called away to receive the crown of his labours and virtues, on the 12th day of September. He was buried, in the cemetery, on the Island of Devenish. His stone coffin is said to have been found, embedded in the earth, near one of the ruins. The lid, which had been long taken for the shaft of an antique cross, lay at the eastern side of what is called the Lower Church. To the north of the oratory, within a small quadrangular enclosure, which appears to have been the aherla, or Saint’s burial-place, was to be seen that very rude stone coffin, now broken into pieces. The material is sandstone, and the bottom seems to have been composed of three separate stones. The lid has been carried away, a fact greatly to be regretted as by an examination of its style, a very correct idea might be formed regarding the date of the sarcophagus.

    The festival of St. Molaisse is kept on the day of his death. For a long time, it had been religiously observed by those, who dwelt in the vicinity of Lough Erne. During the last century, and in the beginning of the present, countless numbers repaired to the Island to practise various devotions on St. Molaise’s festival day. The local guide pointed out another object of interest, viz. the exact spot on the North side facing down towards the Lough, where St. Molaise’s well flowed, although it was then covered up with stones. Stations were formerly carried on near it. There is a tradition, that in the olden time Devenish was connected with the mainland by a causeway. A portion of this work appears to remain, and upon it there is a very well defined crannogue, or artificial Island. Except in very dry summers, this islet is covered with water. The exact year of St. Molaisse’s death has not been determined. However, the Annals of Boyle place it so early as A.D. 544. By some authors, it is referred to 563. After completing thirty years, we are told, that he went to Heaven, A.D. 563, according to the Annals of Ulster, and again this record assigns it to 570, which other writers adopt. Again, the year 571 is thought to be the latest date that can be noted for his departure. In the “Feilire” of Oengus, at the 12th of September, there is an encomiastic notice of Laisren, called the beautiful, of multitudinous Damh-inis. There is a comment, having an Irish verse attributed to him. The published Martyrology of Tallagh records a festival, at the 12th of September, in honour of Molaissi Daimhinsi, i.e. MacNatifraich. It is also entered in the Book of Leinster copy. In the Irish poetical Martyrology of Marianus O’Gorman, which has been edited by Whitley Stokes, D.C.L., and which contains several Biblical, Continental, Anglo-Saxon, British and Aremorican Saints, besides the Irish Saints, Lasrian is commemorated with a eulogy for his meekness, in that Irish metre, called the Rindard mor, or Great Rindard. The Martyrology of Marianus O’Gorman professes to enlarge the number of Irish Saints in the Calendars of Tallaght and of Oengus, and to arrange the festivals of a great number of them in those days on which the Church celebrates their festivals. The only copy of this composition known to exist was that transcribed by Brother Michael O’Clery, about the year 1630, in the Franciscan Convent of Donegal. We find him mentioned, at still greater length, in the Martyrology of Donegal, at the same date, as Molaissi, son of Nadfraech, Abbot of Daimhinis. On the 15th day of this same month is celebrated the festival and holiday of Molaissi, in his own parish, and termon, at Bealach Ui Michein. This exact locality is not easily ascertainable at the present time, among the modern townland denominations in Ireland. St. Molaise was Patron Saint to the O’Flannagan family of Tuath-Ratha, or Toora. There is a curious account of the tribes of Dartry in the time of Molaisse. In an Irish Poem introduced into the Life of St. Molaise, the tributes and contributions from the Chiefs and people of Toora are set forth and in full, as also the spiritual and temporal benefits which they in turn were to receive from him. They are told that if they undertake a just battle, and carry the Gospel of Molaise before them as their standard, they shall be victorious. At the time of the suppression of religious houses, the possessions of Devenish are specified in a particular manner. The veneration of this holy Abbot reached the South of Ireland. The old church in the Parish of Kilmolash, county of Waterford, means ” the church of St. Molash,” the celebrated Saint of Devenish in Lough Erne.

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  • Saint Mochaemhog of Inis Caoin, April 13

     

     

    A saint from the lakeland county of Fermanagh, Mochaemhog, is commemorated on April 13. He was an abbot of the island monastery of Inis Caoin, anglicized as Iniskeen, but we do not have many other details of his life, as Canon O’Hanlon explains:

    ST. MOCHAEMHOG, ABBOT OF INIS CAOIN, NOW INISHKEEN, COUNTY OF FERMANAGH.
    [SEVENTH CENTURY]
    THIS holy man is recorded in the Martyrology of Tallagh, at the Ides or 13th of April, as Mocammoc Innsi Cain. There is an allusion to him, by Colgan, under the Acts of St. Mochoemog or Pulcharius [feastday March 13]. We are told there, that this holy man was the son of Endeus, son of Cormac, and belonging to the Colla Dachrich race. He flourished on Iniscaoin Island, about the middle of the seventh century. He was Abbot over Inishkeen, on Lough Erne, in the county of Fermanagh…A commemoration has been made of St. Mochaemog, by Marianus O’Gorman, at the present day. Likewise, at the same date, as we read in the Martyrology of Donegal Mochaemhog, of Inis Caoin, had veneration paid him. A similar notice is to be found, at the 13th of April, or at the Ides of this month, in that Irish Calendar, preserved in the Library of the Royal Irish Academy. However, these brief notices give us no particulars, that could afford us any light, regarding his personal history.
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  • Saint Fanchea of Ross Oirthir, January 1

    We begin the month of January with a female saint, Fanchea of Ross Oirthir, sister to Enda (Endeus) of Aran. Canon O’Hanlon’s account of her below illustrates one of the strengths of his Lives of the Irish Saints, for he has relied on the account of the great 17th-century Irish hagiologist, Father John Colgan, a work I would have found it difficult to otherwise access. It seems that Colgan himself lamented that no Life of Saint Fanchea had survived and he was thus forced to use the Life of her more famous brother as a primary source. The Life of Saint Enda appears to credit Fanchea with having played a crucial role in both the conversion of her brother and in his decision to pursue the monastic life. She is portrayed as having acted as a counsellor in spiritual matters and he as having heeded her advice. There is a particularly interesting account of both having been pilgrims in Rome and of some Latin visitors coming to Ireland.

    I have taken some liberties with O’Hanlon’s text, omitting a few sections, but the original is available through the Internet Archive if you wish to read it in its complete form. There are some disturbing hagiographical devices to be found in the account of Saint Fanchea, one at the beginning concerning the brutal way in which Fanchea brings Enda to his senses over the body of his dead fiancee, and another at the end concerning the unholy rivalry between the peoples of Leinster and Meath over Saint Fanchea’s remains. Both are stock in trade as far as medieval hagiography is concerned, but seem somewhat grotesque to the reader of today. Canon O’Hanlon, however, ends his account, as he often does, with one of his charmingly pious homiletics.

    ST. FANCHEA, VIRGIN, ABBESS OF ROSS OIRTHER, OR ROSSORY, COUNTY OF FERMANAGH, AND OF KILLANY, COUNTY OF LOUTH.

    …This saint’s name is found variedly written Fanchea, Fuinchea, Fainc, Fuinche, and Funchea. Four other holy virgins bearing this name are inscribed on our Irish Calendars. To the present St. Fanchea’s name, the denomination Garbh, is also found affixed. She was daughter to Conall Dearg, prince of Oriel territory, in the Ulster province; while her mother was Briga, or Aibfinn, daughter to Anmiry, of the Dalaradian race. St. Fanchea was born at a place called Rathmore, in the vicinity of Clogher. She was sister to the celebrated St. Endeus, Abbot of Aran, as also to Saints Lochina, Carecha, and Darenia. When our saint grew up, she was distinguished for extraordinary beauty; but remarkable virtues rendered her still more admirable.

    Aengus, son of Natfraich, King of Munster, is said to have desired Fanchea’s hand in marriage. Notwithstanding all his pressing entreaties, however, and rejecting those earthly dignities to which she might be advanced by yielding to his suit, the holy virgin’s mind was intent on a life of celibacy, and on those rewards promised by Christ to his spouses. Even she was obliged to resist parental importunities in refusing this offer of a matrimonial alliance. In order to divert Angus from his solicitations, she had sufficient address, while declining his advances towards herself, to direct his attentions towards her sister Darenia. To her he was afterwards united in marriage. Darenia was the mother, or, according to another account, the aunt and nurse of St. Colman, who was Abbot and Bishop at Daremore or Derrymore Monastery.

    In the list of holy virgins, who received the veil from St. Patrick, St Fanchea is numbered by Colgan; this statement, however, seems to rest on no good authority. Her reputation for piety was so great that several ladies of royal birth were numbered among her disciples, and placed under her rule. Having entirely consecrated herself to God, Fainche, in her own person, furnished a bright example of self-denial and sanctity. Many others of her sex, desiring to walk in the way she had marked out, renounced the pleasures of this world, for happy enjoyments in the next. She built a nunnery, at a place called Ross Oirthir, on the borders of Lough Erne, and within the present county of Fermanagh. It appears to have been within the patrimonial territory of Oriel.

    …This holy virgin exercised a great and holy influence over her brother, St. Endeus. Some discredit has been thrown on his Acts, which are regarded as abounding in fables. Yet those acts are the chief authority we can discover to furnish us with particulars regarding St. Fanchea. From Endeus’ life we learn how in a great measure she contributed to effect his conversion, and move him to a change of life. On the death of his father, Conall, St. Endeus succeeded in the chieftainship over his principality, and with the unanimous acclaim of his own people. The young prince preserved himself free from all corrupting influences of rank and station; but, on a certain occasion, being urged by some clansmen to march against his enemies, Endeus gave a sort of unwilling assent to their intreaties. However, the young chief did not allow his mind to be filled with malice or revenge against his adversaries. One hostile to Endeus having been killed by his soldiers, these returned towards their own country. As they approached St. Fanchea’s house the band sang a triumphant song in praise of their recent victory. Hearing the approaching sounds, St. Fanchea said to her community, “Know you, my sisters, this dreadful vociferation is not pleasing to Christ?” Then recognising the vocal tones of their chieftain, Endeus, among his followers, by some Divine intimation, Fanchea cried out, “He is a son of Heaven’s kingdom, whose voice is so particularly distinguished.” She knew her brother’s heart, with all its defects, to be chivalrous and pure. Wherefore, standing at the gate of her nunnery, Fanchea said to the chief, “Do not approach near us, for thou art contaminated with the blood of a man who is slain.” Endeus replied,”I am innocent of this murdered man’s blood; and, as yet, I am free not only from homicide but even from carnal sins.” The virgin then said, “O wretched man, why do you provoke the Lord to anger? And why do you plunge your soul into the depths of sin by your various crimes?” Endeus answered, “I hold the inheritance of my father, and therefore I am justified in fighting against my enemies.” His sister replied, that their father, whose sins were his own, was then enduring punishment for them in another world.

    Endeus afterwards requested his sister to give him a certain noble maiden placed under her care for his wife. He promised in the future to follow those religious admonitions he had thus received. The holy virgin said she should soon give a response to his petition. Immediately going to the place where the aforesaid maiden lived, Fanchea said to her, “A choice is now given: dost thou desire to love the Spouse whom I love, or a carnal one?” The girl replied,”I will love Him whom you love.” Fanchea said to her, “Come with me into this chamber that here you may rest a while.” The maiden complied, and placing herself upon a bed she soon expired. Her pure soul fled to the guardianship of her chosen and heavenly Spouse. Having put a veil over the face of this deceased young lady, St. Fanchea returned to Endeus. She then conducted her brother to the chamber of the dead. Uncovering the departed maiden’s features, Fanchea exclaimed, “Look now upon the face of her whom thou hast desired.” Endeus, struck with horror, cried out, “It is at present sadly pale and ghastly.” “And so shall your features hereafter be,” replied the virgin. Then Fanchea spoke to him regarding the pains of Hell, and dwelt also on the joys of Heaven, until the young man burst into tears. Having heard these discourses of his holy sister, despising the vanities of this world, Endeus took the habit of a monk and received the tonsure. Thus he embraced the clerical profession, and became eventually one of the most distinguished among the saints of Ireland.

    The companions of Endeus, hearing about his conversion, endeavoured with some manifestations of violence to excite his feelings, and to withdraw their chieftain from a fulfilment of his purpose. It is said that St. Fanchea offered up her prayers, and she made the sign of the cross against this unjust attempt. The clansmen’s feet then became fastened to the ground. On that spot they remained like so many immovable statues. A fine moral lesson is then envolved by the legend-writer. It seemed those men, who were so much attached to earthly pursuits should even in this manner, although unwillingly, adhere to earth. As misfortune often produces a better frame of mind, entering upon a consideration of their state, the culprits promised to do penance when released from bondage. Thus, what the Lord said to the Apostles when he sent them to preach,”Whatsoever you shall bind upon earth, shall be bound also in heaven, and whatsoever you shall loose upon earth, shall be loosed also in heaven,” seemed to have been fulfilled in the person of this apostolic virgin. Hereupon the newly-converted chief began to fulfil by works what he had conceived in mind.

    With his own hands Endeus commenced digging earth around the nunnery. This habitation he fenced in with deep trenches. He rooted up thistles and other noxious weeds likewise, and with all the care of an experienced husbandman. Having bestowed the necessary amount of labour on this nunnery, the servant of Christ went to a place afterwards called Killaine, now known as Killany, in the county of Louth. There he intended to found a house for a religious congregation of men. Here also he became oeconomus, or steward, over artificers who were engaged upon his buildings, and he furnished the workmen with all necessary supplies. From the context of his acts it would seem that a nunnery for Fanchea, or a branch establishment for her religious, was established here; and it appears even probable that the holy sister of Endeus resided at Kill-aine for some considerable time previous to her death.

    We are told, while he lived at Kill-aine, certain robbers, enemies to Endeus and his country-people, from a district called Crimthann, passed with their booty near the monastery. Pursuing these robbers, the clansmen of Endeus had there overtaken them. When about to attack the spoilers at this place, feeling an irresistible desire to succour his friends, their former chieftain seized one of those wooden poles which were used in building his monastery. That Endeus intended to employ as a weapon. But St. Fanchea then said to her brother,”O Endeus, place your hand upon your head, and recollect you have taken the crown of Christ.” On obeying this command Endeus immediately felt he had assumed the clerical tonsure. Withdrawing his hand the holy monk remained in his cell, and at peace with all mankind. He who once puts his hand to the plough and afterwards looks behind is not fit for God’s kingdom.

    The virgin Fanchea afterwards counselled her brother to leave his native country and kindred, lest perchance he might again be tempted by any worldly considerations to forsake that path in which he trod. She wished him to visit Britain, and to enter Rosnat Monastery, that he might become an humble disciple of Mansenus, who presided over that house. Having listened attentively to her advice, Endeus asked how long he should remain there, when Fanchea told him to continue until she should have received a good report regarding the manner in which his time had been spent. Wishing to fulfil his sister’s desire, St. Endeus passed over the sea, and came to the aforesaid monastery. There he remained under the discipline of its abbot, Mansenus. When he had made sufficient progress in learning and in the science of a religious life, he took another sea-voyage on his way to Rome. Here Endeus disposed himself for the reception of Holy Orders. After a diligent study of examples left by the saints, it pleased Almighty God to invest him with the priestly dignity. Carefully considering the duties of his new profession, he deemed it incumbent to show others the way towards heaven. Therefore, having collected some disciples, he erected a monastery. This was called Latinum; but the place where it was situated appears to baffle further enquiry.

    After some time had elapsed, certain pilgrims came from Rome to Ireland, where they visited St. Fanchea’s cell. The virgin held some conference with them. Among other religious acquaintances those strangers mentioned the name of Endeus, who was a native of Ireland, and whose reputation for sanctity had been much extolled by all who knew him. They told her where the monastery over which he presided stood. On hearing this account St. Fanchea knew St. Endeus was her brother. She then resolved to pay him a visit, in company with three other virgins. The abbess ordered these to take none of their effects along with them; but one of her companions disobeyed this mandate and brought a brazen vessel, which she conceived would be of use in washing their hands during this journey. A strange and incredible legend is then related to account for the detection and reproof of such disobedience. A prosperous voyage is said to have conducted those adventurous females to the wished for port in Britain. Further they journeyed, perhaps, but our accounts fail us in reference to this matter.

    The Almighty, who reveals wonderful secrets to his friends, was pleased to enlighten Endeus regarding the approaching visit of those religious females from Ireland. His brethren were directed to prepare all things necessary for their expected arrival. While the monks were thus engaged, the holy virgins appeared at their monastery gate. St. Fanchea preferred a request to see her brother; but she was told she might have her choice of two alternatives—either to receive his greetings without seeing him, or to see him without receiving his salutations. The virgin said she preferred the choice of conversation without the permission of seeing him, thus conceiving she should derive more advantage from her visit. Endeus then had a tent erected in the grounds of his monastery. Being veiled from her sight, the abbot entered into conversation with his sister. Fanchea advised that as God had gifted him with talents, he ought to exercise these among the people of his native land, and thus enhance doubly their value. Hereupon Endeus replied, “When a year shall have elapsed after your return to Ireland, I hope the Almighty may permit me to follow you.” Fanchea then said to her brother, “When you come to Ireland do not enter the land of your nativity at first, but rather seek out a certain island called Aran,” which is situated off the Irish western coast. The interesting group of Aran islands lies at the entrance to Galway Bay, and out in the Atlantic Ocean.

    Having thus advised her brother, she received his benediction, and afterwards she appears to have passed over into Ireland with her virgins. Under the guidance of angels, they escaped all sea dangers, and landed safely in their native country. It would appear, however, St. Fanchea did not long survive her arrival in Ireland. As a further favour, she obtained from heaven that her soul might be permitted to escape from the prison of the body. She wished it to ascend with the celestial attendants of her voyage to that kingdom, where virgins “follow the lamb whithersoever he goeth.” From the obscurity of that narrative, contained in St. Endeus’ Life, it is not possible to discover whether our saint lived to reach her native shore, or whether she died during her last sea voyage. Her religious sisters greatly lamented her decease.

    A contention arose between people belonging to the provinces of Meath and Leinster for possession of this holy virgin’s body. What claim the Leinster people had to her remains does not appear, unless her death took place among them. This quarrel was appeased in a miraculous manner. Fanchea’s remains seemed to rest on a vehicle borne by two oxen. These animals are said to have preceded the people of Leinster, bearing the supposed body of this holy virgin towards a cell, which was called Barrigh, in Magh-Lifife. There the Leinster people deposited what they had conceived to be St. Fanchea’s body but the people of Meath in like manner saw oxen preceding them and bearing the real body of St. Fanchea, while the companions of her voyage were present at this funeral procession. Having arrived at the nunnery, commonly called Kill-aine, the remains of our holy virgin were there deposited to await the day of final resurrection. This most pure virgin, the spouse of her Heavenly Bridegroom, is thought to have departed to her long-desired and beatific rest on the feast of our Lord’s Circumcision. This day her natalis is kept, according to our Irish Martyrologies. It seems probable, however, that her feast had been more solemnly observed on a different day. Some held this opinion for various reasons. St. Fanchea lived in the fifth and died, it is thought, about the commencement of the sixth century. Long ago has this noble virgin, drawing life from the fountain of Divine love while on earth, passed away from its unrealities to perennial enjoyment with the blessed in heaven.

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