OMNIUM SANCTORUM HIBERNIAE

Category: Saints of Meath

  • Saint Mochta of Inis-Mochta, March 26

    March 26 is the feast day of a 9th/10th-century County Meath saint, Mochta of Inis-Mochta. Canon O’Hanlon starts off by telling us that he is not to be confused with Saint Mochta of Louth, an earlier and much better-known figure whose feast is celebrated on August 19. I have followed up on one of O’Hanlon’s references, to the work of diocesan historian Dean Anthony Cogan, who reproduced the references to Inis-Mochta from the Irish Annals. These give the impression that the island monastery must have been a foundation of some substance as both Viking and native invaders found it worth attacking. There is a particularly vivid description at the year 939 of the Vikings coming across the frozen lake to plunder the monastery on the ice. Our saint’s death was noted some seventeen years earlier, but ‘the miracles of God and the patron saint’ are credited with preserving the island from being destroyed by fire in the year 1138. I will begin with the account of Saint Mochta by Canon O’Hanlon, taken from Volume III of his Lives of the Irish Saints and then proceed to the notes by Dean Cogan:

    St. Mochta, of Inis Mochta, now Inishmouthy, or Inishmot, County of Meath. [Ninth and Tenth Centuries]

    Different from another celebrated saint of this name, and connected with Louth, is the present holy man. The Bollandists have a notice of him. We find, on this day recorded, in the Martyrology of Donegal, the name Mochta of Inis-Mochta. This locality has been identified with Inishmouthy, county of Meath, by William M. Hennessy. It is also called Inishmot, now a parish, in the barony of Lower Slane. The ruins of Inis-Mochta church are still to be seen, on a romantic spot of ground, containing about two acres. A solitary wall only remains, at the present time; and, latterly, the graveyard has been neglected for interments. This locality was formerly an island. At present, the site is surrounded by low, marshy ground, which is frequently covered with water, during the winter season. The name of this place maybe rendered, in English, “the Island of Mochta.” His festival was celebrated here, on the 26th of March. This saint appears to have flourished, in the early part of the tenth century. The death of Mochta of the Island, son to Cearnachan, priest of Armagh, is recorded at A.D. 922. There can hardly be a doubt, but that he is identical with the present saint.
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    Inishmot, or Inis-Mochta, i.e., the Island of St. Mochta. A religious house stood here, dedicated to St. Mochta, whose festival was celebrated on the 26th of March. The Four Masters have the following notices of this place:

    “922. Mochta of the Island, son of Cearnachan, Priest of Armagh, died.

    “939. Unusual frost, so that the rivers and lakes were passible; and the foreigners (Danes) plundered Inis-Mochta on the ice.

    “1025. An army was led by Flavertach O’Neill, and Maelseachlainn, into Meath, and they obtained hostages, and entered Inis-Mochta upon the ice, and plundered the island, then in the possession of the foreigners (Danes).

    “1138. Under this year the Four Masters describe a war between the O’Conors of Connaught, the O’Ruarks of Breffny, and the O’Carrols of Orgial, on the one side, and the Leinstermen, the Meathmen, and the Danes, on the other. After reporting some military evolutions the annalists proceed:

    “After this the Meathmen, Leinstermen, and the foreigners, proceeded to Inis-Mochta to plunder it, and a countless number of them went on rafts, and by swimming, on the lake, to reach the island; and a party of them did reach the island. The people of the island afterwards came to them in vessels, and numbers of them (the aggressors) were drowned and slain by them; and the party who were on the island fled from thence, not having been able to burn the island, through the miracles of God and the patron saint.”

    “1150. A royal journey by Murtogh O’Loghlan, with the chieftans of the North of Ireland, to Inis-Mochta, to meet O’Carroll and O’Ruark. The hostages of Connaught were brought him to that place without a hosting, through the blessing of Patrick, the successor of Patrick, and his clergy. He divided Meath on this occasion into three parts, between O’Connor, O’Ruark, and O’Carroll; and they banished Murrogh O’Melaghlann from Meath, through the curse of the successor of Patrick and his clergy.”

    Dr. O’Donovan justly remarks: “The ruins of the church of Inis-Mochta are still to be seen on a spot of ground containing about two acres, which was formerly an island, and is now surrounded by low, marshy ground, which is always flooded in winter.”

    Rev. A. Cogan, The Diocese of Meath: ancient and modern, Volume III (Dublin, 1870), 549-550.

       

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  • Saint Colman of Clonard, February 9

    On February 9 Canon O’Hanlon brings us an entry on one of the many saints named Colman recorded in the Irish calendars. As with most of these homonymous saints, nothing is really certain about the life of Saint Colman of Clonard. The place name Clonard is most famously associated with the County Meath monastic foundation of Saint Finnian, but it is far from being the only locality with this name. It seems though that some of the sources depict our saint as the nephew of Saint Finnian, and the connection is further strengthened by the linking of this saint by the seventeenth-century antiquary, Sir James Ware, to an abbot of Clonard whose death in the year 700 was recorded by the Irish Annals:

    St. Colman, of Cluain Eraird, or Clonard, County of Meath.

    [Possibly in the Seventh Century]

    A stranger, viewing the towers, abbeys and monasteries, dispersed throughout the county of Meath, would be inclined to exclaim, “This was the land of saints, indeed!”  The present holy man is styled Mocolmoc, Cluana Iraird, in the Martyrology of Tallagh, at the 9th of February. If what follows be correct, he must have been a nephew to the celebrated founder of Clonard, in the ancient territory of Meath; for, we are told, that Rioghnach, sister of Finnen, of Cluain Eraird was his mother. Her parents, therefore, seem to have been Fintan, descended from the family of Loschain, and her mother’s name was Talech. The present St. Colman must have lived, in that case, in the sixth century. According to the published Martyrology of Donegal, on this day was venerated, Colman, of Cluain Eraird. In Harris’ Ware, we read, that a Colman O’Heir died, on the 9th of February, A.D. 700.  I cannot find the  authority, for placing his death on the present date of the month; but, our Annals concur in stating, that Colman-Ua-hEire died Abbot of Clonard, in the year 700. It is possible, he may be identified, with the present St. Colman.

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  • Saint Ultan of Ardbreccan, September 4

     

     

     

     

     

     

    September 4 sees the feastday of the first of the saints with a special link to Saint Brigid to be commemorated this month, Ultan of Ardbreccan. As we will see from Canon O’Hanlon’s account of his life below, Saint Ultan is said in some of the sources to be both an uncle of Saint Brigid and to have written a hymn in her honour and to have compiled a record of her miracles. His other reputation in tradition was as someone who took care of destitute children, whilst maintaining a strict ascetic regime himself:

     

    ST. ULTAN, SAID TO HAVE BEEN BISHOP, OR MORE PROBABLY ABBOT, OF ARDBRACCAN, COUNTY OF MEATH.

    DISTINGUISHED for his sanctity and learning at an early period, St. Ultan is said to have been the founder of an ancient Irish See, at present merged in the Diocese of Meath. He is commemorated in the Felire of Oengus, at this date, and with allusion to what must have been a more ancient legend regarding him. In the “Leabhar Breac” copy is the following rann rendered into English, by Dr. Whitley Stokes:—

    “The great sinless prince,
    in whom the little ones are flourishing,
    greatly play the children
    round Ultan of Ard Breccain.”

    At the 4th of September, likewise, in the published Martyrology of Tallagh, we find a festival recorded in honour of Ultan Mac Hua Conchobar. He was therefore held to be of the O’Connor family. An entry is to be found in that copy, contained in the Book of Leinster, and somewhat different. The words “in Ardbrec” are added, as if to intimate, that he belonged to Ardbraccan. He was descended from the race of Irial, son to Connel Cearnach, according to the O’Clerys.” He is said to have been related to the great St. Brigid, on the maternal side. Her mother, as we have already seen, was Brodsecha, daughter to Dalbronaigh. St. Ultan is said to have been the brother of Broicsech, daughter of Dallbronach, i.e., they were both of the Dal Conchubhair.

    According to very ancient legend, one of his usages was to feed, with his own hands, every child who had no support in Erin. Another account states, that he he had a most charitable care for the infants of those women, who died of the Buidhe Chonaill or yellow plague. The first mention of the Bolgach or Small Pox, appears in the Annals of lnnisfallen, at A.D. 569 ; but, this is supposed to have been a mistake for the leprosy, which was an epidemic about that time; whereas, only about A.D. 675, or 676, did the Bolgach first prevail in Ireland. However, the first outbreak of another pestilence, known as the Buidhe-Chonnaill is said to have taken place in Magh-Itha, in Fotherta of Leinster, in 663; while it seems to have culminated in a still greater mortality the following year. A remarkable eclipse of the sun preceded this public calamity in the month of May, A.D. 664. According to Venerable Bede, it happened on the 3rd of May, the same year, and about ten o’clock in the morning; while, besides the ravages produced throughout Ireland, that pestilence depopulated the southern coasts of Britain, and afterwards extending into the province of Northumbria, it wasted the country far and near, destroying a great multitude of persons. Among those who died of the Buidhe Chonnaill this year in Ireland is mentioned St. Ultan Mac hUi-Cunga, Abbot of Cluain-Iraird or Clonard; and, it is not improbable, he may have been confounded with the St. Ultan, who wrote St. Brigid’s Acts. For the exercise of his great charity, when Fursa had been removed from the abbacy of old Mochta of Louth, Ultan was elected. It is stated, he often had fifty, and thrice fifty children, with him together, although it was difficult for him to feed them all. To St. Bracan or Brecain has been attributed the foundation of Ardbraccan Monastery, and from him the place has been named. It seems probable, that Ultan was for some time under his rule in that place. We find it stated, that after St. Bracan had departed for the Arran Islands, our saint became Abbot of Ardbraccan Monastery, in the County of Meath. Ussher supposes Ultan to have been a Bishop at Ardbraccan. He belonged to the Third Class of Irish Saints. This holy man is said to have lived on terms of great intimacy with St. Fechin of Fore. From the latter, it is stated he asked a request. His habit of penitence was accompanied by great austerity. Cuimin of Coindeire remarked, that St. Ultan had a prison of stone, or of boards against his side; and that he used to bathe in cold water, during the prevalence of a sharp wind.

    Among the Irish writers, St. Ultan of Ardbraccan has been classed. To him is attributed an Irish Hymn, in praise of St. Brigid. It has been published of late in the Liber Hymnorum. We are informed, moreover, that it was he, who made the Latin verse at the end of it. The Latin poem which comes after the Life of St. Brigid by Cogitosus, was written by him. It begins with “Cogitis me Fratres.” Its style is similar to that in the Book of Kilkenny; yet, it is not the same production. In the time when the two sons of Aodh Slaine were Kings, Ultan is said to have composed the Life, as also the Latin and Gaedhlic Poems. Others think St. Columba was the author of the Hymn. The Third Life of St. Brigid, as published by Colgan, is assigned to the authorship of St. Ultan, Bishop of Ardbraccan. This Manuscript Life was received from the learned Father Stephen White, an Irish Jesuit, who was well versed in the antiquities of his native country. The author does not publish his name, says White; he nevertheless, reveals himself, as being from the Island of Hibernia,and as being of Irish origin. That St. Ultan was the author of this Hymn, and consequently of the Third Life, would seem to be established, in Colgan’s opinion, from certain remarks of an old Scholiast, on the same Hymn. Those comments are given in a note. Even, although the Scholiast doubts, whether St. Nennidius, St. Fiech, or St. Ultan be its author, his very words are thought to be conclusive, in showing this latter, to have been the writer, both of the Life and Hymn, since he is said to have composed both one and the other, in praise of St. Brigid, and both were contained in one book. The Scholiast even cites a portion of a line, from this Hymn, which agrees with what has been published, by Colgan. Now, it is not known, that St. Nennidius or St. Fiech wrote a Life of St. Brigid, whether in one tract, or in more than one part…

    …To St. Ultan has been attributed the spirit of prophecy. It is said his prophecies remain in metre, and in the Irish language. A prophetic poem extant is ascribed to St. Ultan of Ardbraccan. He is said to have foretold the arrival of the English in Ireland, and that they should annex it to the Kingdom of England. He is stated also to have been the teacher of Tirechan, who wrote from the dictation of Ultan, two Books, on the Acts of St. Patrick. These Books are yet in manuscript, and Archbishop Usher frequently quotes passages from them, so that we may conclude, he had them in his possession. These Annotations are in the Book of Armagh. Ultan is said to have written a Life of St. Patrick, but this is uncertain. It was he, as we are told,that collected the miracles of St. Brigid, into one book, and he gave them to Brogan Claen, his disciple. It is said, likewise, that Ultan commanded him to turn them into verse, so that it was the latter that composed, ” The victorious Brighit loved not,” as it is found in the Book of Hymns.

    St. Ultan died at Ardbraccan, about three miles from Navan, in the present County of Meath. He is said to have completed the extraordinary age of one hundred and eighty years. The O’Clerys’ Irish Calendar even adds, that he was one hundred and eight-nine years old, when he resigned his spirit to heaven. This does not seem, however, to rest on any sure basis of calculation. He died on the 4th day of September. According to the Annals of Clonmacnoise, his death occurred, A.D. 653; Ware has it at the date 655; but according to the Annals of Ulster, those of the Four Masters, and most other authorities, it happened A.D. 656. The Annals of Ulster again note his death, under the year 662 ; and, as they state, according to another Book, which had been in possession of the author. In the Martyrology of Christ Church he is recorded as a Bishop and Confessor, at the ii. Nones of September. He is not noticed, however, in the Calendar prefixed. By Greven he is set down as Vultan, at the 4th day of September, and as an Abbot in Ireland ; while a similar entry is given in the Florarium Manuscript, in possession of the Bollandists. The Martyrology of Donegal registers him as Ultan, Bishop of Ard-Brecain, at the 4th day of September. At this same date, he has been commemorated in Scotland. Thus, in the Kalendar of Drummond, he is mentioned with special eulogy.

    The feast of this Saint had been celebrated with an office in former times, as we learn from various manuscripts still preserved. Even local traditions regarding him exist. In the demesne of the Protestant bishop of Meath, near Ardbraccan, St. Ultan’s well is still shown. It is circular, and in diameter it measures nine feet and a half. It is reputed sacred, and to a period not far distant, stations were there made on the vigil of St. Ultan’s feast. Several other holy wells and stone crosses, bearing his name, exist in the County of Meath. Long after St. Ultan’s time, A.D. 784, we read of a Translation of his relics at Ardbraccan. The monastery and its abbots appear in our annals; but the ravages of the Danes are often recorded, during the ninth, tenth and eleventh centuries. At length, the abbey of Ardbraccan fell into dissolution, and the town into obscurity, after the English Invasion.

     

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