OMNIUM SANCTORUM HIBERNIAE

ALL THE SAINTS OF IRELAND

  • Saint Enda of Aran, March 21

    March 21 is the commemoration of Saint Enda of Aran, whom tradition remembers as an important monastic founder and teacher.  Canon O’Hanlon has a very full account of our saint, but below is one taken from the work of one of his contemporaries, Irish Redemptorist priest, Father Albert Barry. Father Barry relied heavily on the hagiographical records of the saints and gives a real flavour of the genre in his work. Although Saint Enda (or Eanda as Father Barry renders the name) is now associated with the Aran Islands off the coast of County Galway, hagiography records that he was a native of Ulster and that he had four sisters. One of these, Fanchea, was instrumental in leading him away from the life of a secular prince and into the religious life instead. Her shock tactics will seem rather disturbing to the modern reader but they certainly achieved their aim. Enda  developed a reputation as a teacher of the monastic life second only to Saint Finnian of Clonard.  Father Barry describes the journey our saint took from prince to monk and along the way we will also meet some of Saint Enda’s distinguished pupils:

    SAINT EANDA was born at Rathmore (near Clogher), in the year 458. His father was Conall Derg, the King of Oirghial in Uladh, and his mother was Brig-Aebhfinn, granddaughter of the King of Ard (Co. Down). He had four sisters.

    Eanda was chosen King of Oirghial after the death of his father, and he led a good and stainless life amidst his wild and warlike clansmen. He grew up a lily amongst thorns. When a neighbouring chieftain soon afterwards did some harm to his tribe, he was forced against his will to inaugurate his reign by making war upon him. He and his half Christian followers went forth on the war-path, and having slain a man belonging to the hostile tribe, came homewards in triumph, brandishing their spears, striking their shields, and singing with savage cries their wild war songs. They drew nigh on their way to a monastery of Nuns, where Fanchea, the sister of Eanda, was Abbess. Fanchea, who had given her heart to resort early to the Lord, hearing the savage shouts of the soldiers, said to the Nuns: “This unseemly shouting is not pleasing to Jesus Christ.” But when she heard the voice of Eanda, she said: “He is a child of the heavenly kingdom.” Fanchea and another Nun stood at the gate of the monastery, and when Eanda hastened towards her, she lifted her hand towards him and said loudly: “Do not come near to us, for you are stained with blood.” Eanda was abashed, and humbly answered: “I am guiltless of bloodshed as well as of all other crimes.” But she said to him: ” Why, wretched man, do you thus provoke God to anger? Why do you drown your soul in a sea of evils by your many sins?” Eanda answered boldly: “I have the inheritance of my father, and I must fight against my foes.” Fanchea said to him : ” Your father is lost, and suffers for his crimes.” Eanda was silent, but after a while said to his sister : “Give me as my wife the maiden whom you are bringing up in the monastery, and I will then give heed to your advice.” Fanchea thereupon promised him to lay all before the maiden. She went inside, and taking the girl aside into a room, said to her: “You must now make a choice between loving and serving Him whom I love and serve, and loving and serving an earthly husband.” The maiden, filled with grace and light from God, at once answered: “I prefer to love and serve Him whom you love.” Fanchea then bade her to stretch herself upon the bed that was in the room. The maiden lay down, and soon, by a miracle, her fair soul left her body and went to her heavenly Spouse, and her cold and lifeless body lay upon the bed. Fanchea threw a covering over the white face of the dead girl, and then going forth beckoned Eanda to follow her into the room. Fanchea then uncovering the lifeless face of the dead girl, said to her awe-struck brother: “Behold her whom you sought to be your wife.” Eanda was speechless, but at length, almost choking with grief, said slowly in a whisper: “Her face, indeed, is white and unsightly.” Fanchea then spoke strongly to him of the happiness of heaven and the torments of hell. He wept as she spoke, and his heart was changed. He at once made up his mind to forsake the pleasures and honours of earth, and to become a Monk. He went home, and shortly afterwards gave up his kingdom in spite of the earnest entreaties of his people who loved and honoured him.

    Eanda built for himself a wooden hut not far from the monastery of Fanchea, and learned to lead a holy life by the help and example of his holy sister. He spent his days in prayer and work. He built up a high embankment around the monastery, and employed his time in rooting up the weeds and briars that grew in the garden of the Nuns.

    A chieftain made a sudden onslaught about this time on the people of Oirghial, and the two clans fought a battle in the neighbourhood of the monastery. Eanda, hearing the wild shouts of the warriors, which made the woodland ring, snatched up a stake from a pile of wood which he had heaped together for a building, and rushed to help his fellow-clansmen, but Fanchea saw him and cried out: “Put your hand on your head.” He put up his hand, and feeling his monastic tonsure, remembered that he had become a soldier of Jesus Christ, and throwing his weapon upon the earth, he slowly went back to his work. Fanchea soon afterwards persuaded him to leave his native land, and to become a pilgrim for the sake of Christ.

    Eanda set forth at the bidding of his holy sister, and having sailed to Britain, became a Monk in the monastery of Saint Paulinus at Ty-gwyn (Whitehouse), in Glyn-rosin (Caermarthenshire),in the year 481. Saint Dewi and Saint Teilo, afterwards Bishop of Llandaff, were then living in the monastery. The Monks of Ty-gwyn were highly esteemed by the people, who were wont to say of them: “These holy men by the power of God make wild beasts obedient to their will. We can slay them when hunting, but we are not able to tame them. When these apostles preach to us we do not hearken to them, but the beasts of the field listen to and obey them.” Eanda spent five years working, praying, and doing the will of Paulinas, on the banks of the Taf, in the small and lovely vale of Rosnant. He soon became perfect in the Gospel counsels, and with the blessing of Paulinus he went back to Ireland.

    Eanda stayed for a short time in Uladh, and then went to Caiseal (Cashel), where King Aenghus Nadfraech, the husband of his sister Dairinne, held his court. Aenghus besought him to build a monastery at the foot of his rock-hewn stronghold, but Eanda was unwilling to dwell there, and begged the King to bestow upon him the lonely island of Ara-mohr.

    Aenghus thereupon made a gift of Ara-mohr to God and to Eanda in the year 486, and Eanda and his fellow Monks at once hastened to take possession of their island home.

    Eanda at length stood on the sea shore and beheld the fair island sparkling like an emerald far out on the blue waves of Lough Lurgan, whilst its steep cliffs glowed brightly in the sunshine. He glorified God with the sacrifice of praise, and he and his disciples sang together: ” My soul doth magnify the Lord.” They sailed across the nine miles of water that lay between them and the island, and took possession of it in the name of God. They then built wooden huts to shelter themselves from the stormy winds, and a small House of prayer, wherein to sing the praises of God and celebrate the divine mysteries.

    Ara-mohr was at that time a lovely island with wooded valleys, green fields, and fair sheltered nooks bright with wild flowers, and the peaceful island was surrounded by the blue water of the sea, which sometimes made music in the dark caves, but more often dashed with the sound of thunder against its lofty cliffs. These cliffs rose out of the water to the height of 300 feet on the western side of the island, and from thence the land fell in gentle slopes towards the eastern sea-shore. Eanda built his monastery and church near the sea or the north-east corner of the island, where the land was most fertile, and he there led a life of great holiness. “Eanda of great piety,” writes Cuinnen of Conneire, “loved in Ara victorious virtue, and a narrow prison of hard stone to bring all unto heaven.” His holiness became known far and wide, and he soon had around him a family of 150 Monks. He divided them into ten companies, and built a church for each band of Monks. They fasted and prayed, and sang the praises of God night and day. They lived mostly on shell-fish and herbs.

    Saint Breanndan came to Ara to hold converse with Eanda. Saint Breanndan writes:—

    “Again I sailed and crossed the stormy sound

    That lies beneath Ben-Aites’ rocky height,

    And there upon the shore the saint I found

    Waiting my coming through the tardy night.

    He led me to his home beside the wave,

    Where with his Monks the pious father dwelled;

    And to my listening ear he freely gave

    The sacred knowledge that his bosom held.”

    D. F. McCarthy.

    Saint Ciaran also came to behold and to get wisdom from Eanda at Ara-mohr. Saint Ciaran one night dreamed that he was standing on the bank of the river Sionan, and that he saw a great tree clothed with leaves and fruits, and its outstretched branches cast their shade over the whole of Ireland. He made known his dream to Eanda, and Eanda said: “You are that great and fruitful tree. You shall bring forth sweet fruits of good works, and you shall be held in honour throughout the whole island.” He then bade Ciaran go forth in the name of the Lord and build a church and monastery. They went together to the sea-shore, having bound each other to an everlasting friendship. St. Ciaran bade farewell to Eanda, and sailed away in his hide-covered wicker-work skiff, which skimmed along the waves like a snow-white sea bird Eanda having put up a cross as a sign of their promise of friendship, went back full of sadness to the monastery. He wept and fasted and prayed for three days- An Angel came and said to him: “Why are you so sad and why do you afflict your flesh so much?” Eanda answered: ”I am sad at heart because I saw all the Angels of Ara go away with Ciaran”. The Angel said: “God sent His Angels with Ciaran because he is very dear to Him; but be no longer sorrowful, for they shall come back. Cease in the name of the Lord to fast.” But Eanda answered: “I will not cease to fast until I get three gifts from God. I ask that the gate of hell shall never be shut upon any one who has been sorry for his sins, and has been buried beside me; I also ask that whosoever calls upon me may be helped by my Lord Jesus Christ; and I ask that I myself may be placed at the right hand of God with His saints”. The Angel said: “God has granted to you what you have asked.”

    A multitude of holy men, whose names are known to God alone, lived with Eanda at Ara-mohr ; and the island became illustrious and a land of saints. These holy men had inward peace of mind, and wore a smile upon their face as if they were listening to the songs of Angels. They were like their fair island home, around whose rocky shore the restless sea-waves dashed in fury. When they wandered clad in white with sandalled feet along the pebbly beach, or stood on the bold headlands and beheld the outspread sea, they thought of God, whose throne is heaven, and whose footstool is the earth, who holds up the whole world with His fingers and holds the sea in the hollow of His hand, and when they heard the ceaseless war of the waves in the deep chasms and the shrill screams of the wild sea birds as they flew over the water, they thought of the evil passions of their fellow-men. Eanda prayed to God that the island of Ara-mohr might become the home of His saints, and God heard his earnest prayer, and made known to him that many saints should arise on the last day from the graveyards of Ara. Ara of the flowers became Ara of the Saints.

    Eanda lived to a “decrepit old age,” and died in the year 542. Aenghus Ceile-De, in his Litany of Irish Saints, gives the feast of “Eanda the illustrious of Ara” at March 21st.

    Ara-mohr is now a bleak wilderness of limestone rock, crowned by the windworn walls of the ruined fortress of Dun-Aenghus. The ruined Temples and the gravestones of the 120 “virgin Saints” of Ara alone remain to tell the story of that holy island, and Teglach-Eanda, near which the body of Eanda awaits the resurrection, lay buried for many years beneath the advancing tide of drift sand which has made a desert of his once fertile home.

    “Oh, Ara, my sun, my heart is in the west with thee:

    To sleep in thy holy earth is as good as to be buried in the land of Peter and Paul:

    To live within the sound of thy bells is to live in joy:

    Oh, Ara, my sun, my love is in the west with thee.”

    —Saint Colum-Cille.

    THE END

    Rev. Albert Barry, Lives of Irish Saints (Dublin, n.d.)

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

  • Saint Cathcan of Rath-derthaighe, March 20

     

    At March 20 we have one of the many Irish saints whose feast day is well-attested on the calendars, but about whom no other information has survived. Saint Cathcan is described as a bishop and associated with the locality of Rath-derthaige. The index of places attached to the translation of the Martyrology of Gorman suggests that this place is in Offaly.  Canon O’Hanlon brings us the evidence from the calendars below:

    St. Cathcan, Bishop of Rath-derthaighe.
    A record appears in the Martyrology of Tallagh, at this date, regarding a St. Catchan. There, his locality is designated, Ratha Turthaighe. The Bollandists record him, likewise, as Cathchan, of Rath-dertaighe. Under the head of Rath-Darthaighe, (or Derthaighe), Duald Mac Firbis enters a Cathchan —or perhaps
    Cathchu—bishop, at March 20th. Likewise, on this day, we find entered in the Martyrology of Donegal, as having veneration paid him, a St. Cathcan, Bishop, of     Rath-derthaighe.
    Note: This post was first published in 2013 and revised in 2022.


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

  • Saint Lactean of Freshford, March 19

    March 19 is the commemoration of a County Kilkenny saint, Lactean of Freshford. Although no written Life of Saint Lactean has survived, the saint features in the Lives of a number of other Irish saints and thus Canon O’Hanlon is able to present a full account of the miracles ascribed to him. These begin, as is commonplace in hagiography, even before the saint’s birth and continue after his death:
     
    ST. LACTEAN, OR LACTINUS, ABBOT OF FRESHFORD, COUNTY OF KILKENNY.
    [SIXTH AND SEVENTH CENTURIES.]
    Near some of our large modern towns and cities, the thought of death seems to be concealed, even in their cemeteries, under the garniture of shrubs and flowers, or under those refined sentiments, produced by the sculptor’s chisel, and over partial epitaph. Not so, however, do holy persons seek to disguise from themselves, realities of life and death, in a religious course. This saint, called also Lactenus, Lactinius, and Lactanus, is commemorated in Colgan’s work, and in the Bollandists’ great collection. He was a member of Corpre Musc’s illustrious family, belonging to Muskerry, in the county of Cork. An imperfect Life, in which our saint is constantly called Laccinus, was obtained by the Bollandists, from a Dublin Manuscript, and that memoir appears to have been originally of some length, since only the early period of his career is preserved, and written with some degree of prolixity. It states, that while St. Molua lived under the discipline of St. Comgall, at Bangor, an angel appeared to him, and predicted the birth of Lactinus—after an interval of fifteen years—who was to be his future friend and companion. Afterwards, it was related, that Molua never smiled, until he heard of the infant’s birth. He was lineally descended, from Connor the Second, King of Ireland. The father of our saint is called Torphurus and Torben, by some, according to a mode of speaking, not uncommon among our ancient writers; however, Colgan supposes, that this had been the name of an ancestor of Lactinus, omitted in the genealogy. Elsewhere, this pedigree deduces his origin, from Connor, Monarch of Ireland. According to other accounts, he is called son
    to Corpre, son of Nuachar, son to Carthinn, son of Cannach, son to Corpre Musc, son of King Connor, who was the son of Moglam.     Our saint was born some time in the sixth century, and his mother is called Senecha. The Rev. S. Baring-Gould has some account of this saint.
    Before the birth of the infant, and while he was borne in his mother’s womb, a miracle is recorded, as foreshadowing his great sanctity; for a blind old man, called Mohemeth, received light, which gave him a miraculous vision of Rome, and of distant places, on  land and on sea. Thus might the child be compared to Jacob, Jeremias and St. John the Baptist, sanctified in advance of their nativities. At the time of his birth, no river, spring, or water, was to be found near; but, the venerable Mohemeth, taking the child’s hand, made with it a sign of the cross on the dry earth, and immediately a living fountain sprung up from the soil. Then Mohemeth, giving thanks to God, baptized the infant in the water, delivered him to his parent, and then departed with great joy, towards his own part of the country. Either forgetting or ignorant of the fact, that the infant had been duly baptized, some of his friends brought him to Blessed Elpheus for baptism. But, the latter had a revelation, that this Sacrament had been already received, and he properly refused to reiterate it; while filled with a prophetic spirit, he predicted the future sanctity and merits of the child, who was brought back to his parents. During infancy, Lactinus was miraculously preserved from suffering, although he had taken very unwholesome food; he also healed his mother from a dangerous tumour; nor were his miracles confined to human beings, for he was instrumental in removing a cattle plague, which prevailed in his neighbourhood.
    In the fifteenth year of St. Lactinus’ age, his Angel Guardian, called Uriel, gave an admonition, that he should proceed to Bangor, where the great abbot, St. Comgall, had just commenced his religious foundation. The fame of this holy man, as an instructor, had spread to distant parts of Ireland, and St. Latinus was brought by Uriel, who moulded his pious dispositions, to become a disciple. St. Comgall received him, and appointed St. Molua to become his teacher. Under such a guide, the scholar was indefatigable in study, and he became a thorough proficient in a knowledge of the Sacred Scriptures, when he had spent diligently the time, until he attained the thirtieth year of his age. An old Life of St. Molua indicates, that according to a prediction of St. Dagan, the latter prophesied, St. Lactinus was destined to succeed the former, in his well-known seat, at Clonfert Molua.
    Lactean thus received his early education, at the School of Bangor, founded by the illustrious St. Comgall – and under the rule of this abbot, he made great proficiency, in virtue and learning. Especially, in a knowledge of Holy Scriptures was he distinguished; so that, at length, it pleased St. Comgall to send him forth with other disciples, to found religious houses, in different parts of Ireland. Among other houses, which he established, our saint founded one, at a place, called Achadh-ur, which lay on the confines of Ossory, and it is supposed to have been identical, with the present Freshford, in Kilkenny County. At this place, a prebend, called Aghour, is yet known;  and this has probably become a corruption of Achadh-ur, Fresh Field, or Green field, as rendered in St. Mochoemoc’s ancient Life. It was so designated, on account of the number of rivulets, which intersected this part of the country. Some curious remains of an old church are to be seen, at this place. A very beautiful and an ancient Irish Romanesque’s doorway is especially remarkable, for its elaborate mouldings in stone. An Irish inscription on it reveals the name of the founder of this church, but not the period when he flourished. A projecting porch surrounds the doorway, and the west gable has pilasters at the angles. Near the ruins is Tobar Lachtin, or “Lachtain’s Well,” once regarded as sacred to the saint’s memory, but now deserted.
     
    In the old Life of St. Mochoemoc, we are told, that whilst he lived at Rathen, compassionating the distressed state of his community, our saint brought with him to this place a present, consisting of thirty cows, one bull, two herdsmen and some utensils. Leaving these a short distance from the monastery, which he entered alone; he there asked for some milk to assuage a pretended necessity. The servant told St. Mochoemoc, that St. Lactinus who was infirm, requested some milk. The Abbot Mochoemoc ordered a measure to be brought, which being filled with water, on blessing it, this water immediately became changed into new milk. Having had a manifestation, regarding what had taken place, St. Lactinus received the measure, which again blessing, he converted its contents into the original element, saying to the servant who brought it, “I asked for milk, and not for water.” Our saint was hospitably received by the Abbot Mochudda; but he only partook of food, when this latter holy person consented to receive the present, which he brought. When the cattle were driven to the monastery, St. Mochoemoc said, “I did not wish to receive cattle from any person whilst in this place, however through reverence and honour for you, I will receive your gift.” St. Lactinus replied, “From this day, there shall always be an abundance of temporal possessions with thy brethren, and a number of religious men in thy city; whence, thou shalt pass away to Christ, but whence thou shalt also be expelled.” On departure, these holy men embraced each other, with most tender demonstrations of friendship. Colgan tells us, that Cumineus of Connor, in his work on the special prerogatives and virtues of some amongst the principal Irish saints, indicates St. Lactinus to have been a strenuous defender of the Munster people, during some contests that took place between them and certain princes of Ireland. The same Cumineus says, our saint was a man, who practised frequent vigils, and who mortified his flesh, in a very remarkable degree.
    Our saint is related, to have wrought many miracles, and even to have raised the dead to life. Besides, its being said, that he ruled over or erected many monasteries, he is likewise called bishop, in different Martyrologies. Thus, the Carthusian Martyrology, that of Ferrarius, of Canisius, and of Joannes Kerkested, have distinguished him, by such a dignity; but, whether he held it, at Freshford, or in some other place, is not easily ascertainable. If he were a bishop, Dr. Lanigan believes, that Achadh-ur must have been his See; for, he is always called Lactinus of Achadh-ur. Besides, the monastery of Achadh-ur, another church denominated Belach-abrat, or Belach-Febhrat, seems to have been connected, in some measure, with our saint, as Colgan remarks.
    The ruins of Lislaughtin priory are to be seen in northern Kerry, This was founded for Franciscans, or Brothers Minor of the Strict Observance, in 1464, by O’Connor Kerry, according to some writers, or in 1478, as others have stated. The steeple, choir and other parts of this priory stood, in the last century. The parish church, at this place, is said to have been dedicated to an Irish saint, named Laghtin, who died in 622. He must therefore be identical with St. Lactean of Achad Ur, according to Colgan. But, it is urged, that he incorrectly confounded our saint, with the Abbot Lactean, who was a neighbour to St. Senan of Iniscathy, and with a Lacten, who succeeded St. Molua, at Clonfert Molua.
    St. Lactinus departed this life, on the 19th day of March, and in the year 622 according to our Irish Annalists, and Martyrologists. Thus, St. Aengus the Culdee, the Martyrology of Tallagh, the Calendar of Cashel, the Martyrologies of Marianus O’Gorman and of Maguire, as also that of the O’Clerys refer his feast to this date; while, the Martyrologies of the Carthusians, of Canisius, of Ferrarius, of Florarius, of Father Henry Fitzsimon, and of Herman Greuen, accord. A notice of this saint is in Bishop Forbes’ work. Not only during his life, but even after the death of St. Lactean, miracles were wrought through his intercession. Especially, at a place, called Liosnascaith—now identical with Lisnaskea—in the diocese of Cashel, this was noticeable. Here, many infirm persons were cured from various diseases, at a well, which had been consecrated to his memory. Colgan tells us, he had accounts of these miracles, and of other supernatural incidents, from the lips of persons, who had experienced the efficacy of our saint’s intercession. As the special patron of this place, St. Lactinus was often invoked on behalf of paralytics, and of possessed persons, while his merits were found effectual, against incantations and diabolical agency.


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