OMNIUM SANCTORUM HIBERNIAE

Tag: Irish Saints

  • Saint Cronan of Moville, August 7

     

    Following on the heels of Saint Cronan of Clondalkin, whose feast we celebrated yesterday, we commemorate another Saint Cronan on August 7, this one a seventh-century abbot associated with the County Down monastery of Moville. Whilst once again we do not have many details about our saint as an individual, it is thought that he was one of those mentioned in an exchange of letters between Irish clerics and the Pope during the Paschal dating controversy of the seventh century. Before moving to Canon O’Hanlon’s account, we can start with a few details from one of his contemporaries, Father James O’Laverty, who writes on the monastery of Moville in the second volume of his diocesan history of Down and Connor:

    The ruins of the Abbey Church of Moville stand about a mile to the N.E. of Newtownards. It was founded about the year 540 by St. Finnian, or, as he is sometimes called, Findbarr (Whitehead), from the whiteness of his hair…Moville, under Finnian, became one of the greatest schools in Ireland… The Church of Moville was ruled until about the middle of the eighth century by successors of St, Finnian, in whom were united the dignities of bishop and abbot; but after the year 731 Moville is noticed in the Annals only as governed by abbots. The Four Masters record:

    A.D. 659. “St. Cronan of Moville died on the 7th day of the month of August.” This is the “Cromanus Presbyter,” whose name appears in the letter written from Rome about the year 640 to the Irish clergy.

    Rev. J. O’Laverty, An Historical Account of the Diocese of Down and Connor, Vol. II (Dublin, 1880), 10-27.

    And Canon O’Hanlon in his account of Saint Cronan from Volume VIII of his Lives of the Irish Saints writes:


    ST CRONAN, OF MOVILLE, COUNTY OF DOWN.

    [SEVENTH CENTURY]

    ACCORDING to the Martyrologies of Tallagh and of Donegal, veneration was given, at the 7th day of August, to Cronan, of Magh-bile. This is said to have been the “Cromanus presbyter,” whose name appears in the superscription of that letter written from Rome, A.D. 640. Further particulars relating to this Epistle have been already recorded, in the Life of Diman or Dima Dubh, Bishop of Connor. The holy man Cronan, of Maghbile, died in the year 647, according to the Annals of Clonmacnoise; but, in A.D. 649, according to those of Ulster, and of the Four Masters.

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  • Saint Mochua of Clondalkin, August 6

     

    August 6 is the commemoration of a County Dublin holy man and monastic founder, Cronan Mochua of Clondalkin. In his account of the saint below, Canon O’Hanlon is unable to bring us many specific details of Saint Mochua as an individual, but compensates by supplying a later history of the monastery he founded. It is impossible for me to reproduce the many footnotes which cite the sources for this history, but if you are interested in following up on any of the references, Volume 8 of the Lives of the Irish Saints is available through the Internet Archive. The references to monastic foundations and their abbots in the various Irish annals is often a clue to the perceived relative importance of the monastery. Clondalkin seems to have suffered at the hands of the Vikings in the ninth century but nevertheless continues to feature in the sources well into the twelfth century, when the potted history given here ends. This would suggest that it recovered from the raids by the ‘foreigners’, not all Irish monasteries were so fortunate. A couple of final points – I have transferred the stanza in the Martyrology of Oengus for the feast from the footnotes into the main text, but note that Canon O’Hanlon says this entry occurs on August 12. I assume that this is an accidental misquoting, for in the text of the Martyrology cited by the author, the stanza is indeed found on August 6:

    ST. MOCHUA OR CRONAN, BISHOP AND ABBOT OF CLONDALKIN, COUNTY OF DUBLIN.

    That St. Mochua lived at an early period in our ecclesiastical annals is sufficiently manifest, from the fact of his being recorded in the “Feilire” of St. Oengus, and at a time when Clondalkin had already been celebrated for its religious establishment. In the “Leabhar Breac” copy, the following stanza is to be found at the 12th day of August, and it has been translated by Whitley Stokes, LL.D. — Transactions of the Royal Irish Academy, Irish Manuscript Series, vol. i., part i. On the Calendar of Oengus, p.cxxii.

    “Sixtus a Roman bishop bore upwards a buoyant troop:
    with Mo-Chua a victorious prince, from multitudinous Cluain- Dolcain.”

    To this is added a comment, that he was the son of Lugdach or Lugaid, and that he was previously called Cronan. Thus: “Mochua, .i. Mac lugdach qui prius Cronan dictus est.”—Ibid., p. cxxix.

    According to the O’Clerys, Cronan, or Mochua, belonged to the race of Cathoir Mór, and he was also of the Lagenians. Cainer, of Cluain-da-Saileach, was his mother, and the mother of the other six sons of Lughaidh, who were saints, viz., Lasrain, Baedan, Garbhan, Baothin, Senchan, and Ruadhan. In the Martyrology of Tallagh, we find a festival recorded, at the 6th of August, in honor of Cronan, son of Lugdach. He is the same, we are told, as Mochua, of Cluana Dolcain. This place is now known as Clondalkin, a parish in the barony of Upper-Cross, and County of Dublin.

    The first Abbot of this place was St. Mochua, and, it seems probable, he was the founder of a religious establishment there, at a very early period. We are told that he was known, likewise, by the alias name of St. Machotus. It is evident, from the accounts contained in the Irish Annals, which record the deaths of many successors in the monastery of Clondalkin, that Mochua cannot have flourished later than the eighth century, while it is quite possible he may have lived in a still earlier age. According to one authority, St. Mochua was a Bishop and Confessor, so that an ancient tradition seems to have prevailed, that he was elected to discharge the episcopal office here; but, whether for his own early religious community, or on behalf of the people residing near Clondalkin, cannot be ascertained. Frequently, in our Irish Annals, we find the abbatial and episcopal offices united in the same person.

    We have on record the decease of these following Clondalkin Abbots, who succeeded the founder, at the several years hereafter named, viz : Aelbran Ua Lagudon, A.D. 776 [recte 781]; Ferfuguil or Fearfughuil, Bishop or Abbot, A.D. 784 [recte 789]; Feidhlimidh Ua Lugadon, A.D. 796 [recte 801]; and Tibraide, son of Rechtabhar, A.D. 828. Lying about four miles south-west of Dublin city, Clondalkin has a Round Tower, still in a good state of preservation. Adjoining it, in a graveyard, are the ruins of an old Church, which is separated from the Round Tower, by the public road, which leads into the town. The etymology of this place has been rendered into English, as meaning, Dolcan’s Meadow.

    Having established themselves very securely in Dublin, and in other cities around the coast, the Scandinavians meditated the entire conquest of Ireland. Being so near to Dublin, and almost necessary for their preservation within its walls, Clondalkin was held as an outpost and fortified. However, having adopted Christianity, together with its accompanying civilization, at an early period, Clondalkin seems to have still preserved its Irish inmates, in the monastery which had been there founded. It would appear, that Amhlaibh, King of the Danes in Dublin, had a fort or palace here; but, at what period it had been erected does not seem to be known. From him, it was called Dun-Amhlaeibh, signifying Auliffe’s, Aulaft’s or Amlafi’s Fort. In the year 832, Clondalkin was plundered; and, as we are told, by the foreigners. In 865 or 866, Dun Amhlaeibh was set on fire, and destroyed by the son of Gaithen and by Mael Ciaran, the son of Ronan; while the Scandinavian defenders were slain, and one hundred heads of the foreigners were exhibited —according to the war usage of that period—after their slaughter at Cluain-Dolcain.

    That Clondalkin was an ancient episcopal see appears from various entries in the Irish Annals. Besides St. Ferfugil, we read about the death of Bishop Cathal, son to Cormac, who was Abbot of Clondalkin, likewise, and who died A.D. 876, according to Archdall, or 879, according to the Annals of the Four Masters. During the ninth and tenth centuries, the abbatial succession at Clondalkin was kept up by Ronan, son of Cathal, who was abbot here, and he departed this life, A.D. 885. Maelinmhair Ua Glascon, abbot of Cluain-Dolcain, died A.D. 920. Duibhinnreachr, the son of Ronan, was abbot here, and he died A.D. 938.

    In the year 1071, Clondalkin was burned; while the Annals of the Four Masters record at the same date the burning of Kildare and of Glendalough. These fires were probably accidental. About this period, a son of Maeldalua appears to have been chosen as an Abbot in Cluain-Dolcain; but, one Ua Ronain had usurped the Abbacy, and this was the occasion of a great scandal. In the year 1076, Clondalkin was again invaded; for, at this date, an aimy was led by the clergy of Leath-Mhogha, with the son of Maeldalua, to Cluain-Dolcain, to expel Ua-Ronain from that place, after he had assumed the abbacy in violation of the right of the son of Maeldalua. On this occasion, a church, with its land, at Cluain-Dolcain, was granted to Culdees forever, together with twelve score cows. These were given’ as a mulct to the son of Maeldalua. In 1086, the death of Fachna, Archdeacon of Clondalkin, is recorded. In the Annals of the Four Masters, at the same date, he is styled Fiachna Ua Ronain. In the year 1152, when the Synod of Kells assembled, the rural bishopric of Clondalkin was united to the See of Dublin. Afterwards, in 1179, Pope Alexander confirmed Clondalkin, with all its appurtenances, to the See of Dublin; while the old Danish or Irish occupants of a large portion of the land, Macgilleholmoc and Dervorgilla, his wife, surrendered to the use of its Church—expressly called the Church of St. Machotus—all their ancient inheritance. About the year 1184, Prince John, King of Ireland, confirmed by charter Clondalkin and its tithes to the see of Dublin, as did Pope Clement III., in 1187, Pope Celestine III., in 1191, and his successor, Pope Innocent III., in 1218. Clondalkin Church, the old ruins, the Round Tower, and a rude Celtic cross, are shown in Grose’s “Antiquities of Ireland.” This church was made prebendal by Archbishop John Comyn; and afterwards, Henry de Loundres, who succeeded in the see of Dublin, established the dignity of Dean for St. Patrick’s Church, assigning for his support the Church of Clondalkin, with its appurtenances. Furthermore, this locality has an interesting medieval history.

     

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  • Saint Molua of Clonfert-Molua, August 4

     

    August 4th is the feastday of yet another great Irish master of the ascetic life – Saint Molua. This saint was credited with founding many monasteries, having learnt the monastic life at the northern monastery of Bangor under the tutelage of Saint Comgall. Canon O’Hanlon devotes a very lengthy entry to the saint in Volume VIII of his Lives of the Irish Saints, from which the following has been distilled:

    St. Lua or Molua, Abbot of Clonfert-Molua, now Kyle, Queen’s County [Sixth Century]

    Different forms of name have been applied to the present holy Abbot, called Lua, Molua, Lugid, Lugith. Lugaidh, and Luan, in Irish, and these have even received various Latin changes in termination. Several ancient writers have rendered the original name Lua, which in Irish stands for Molua —in English meaning ” my Lua “—into Lugidus. Hence, Usher and also Ware speak of Luigidus, as being identical with Molua, Abbot of Clonfert Molua. St. Bernard calls our saint Luanus, in his Life of St. Malachy, Archbishop of Armagh. Colgan also mentions St. Molua, under the same name. Some Manuscript Copies of St. Molua’s Acts are extant. There is a Latin Life of St. Molua, among the Burgundian Library Manuscripts, at Bruxelles. In the Manuscript known as the Codex Kilkenniensis, there is a Life of St. Molua. In a Manuscript, belonging to Trinity College, Dublin, there is another. The Bollandists have inserted this Saint’s Acts in their great collection. His Life was found in an ancient Manuscript belonging to the University of Salamanca, and it was collated with other codices.

    St. Molua or Luanus was son to Carthach, commonly called Coche, of the family of Corcoiche, and from the region of Hy-Fidhgente, in the province of Munster. A commentator on the “Feilire” of St. Oengus, and one who is very fond of retailing unreliable legends of the Irish Saints, relates, that when Comgall of Bangor, with his family, was wending his way, it came to pass, that they heard somewhat like the cries of a babe in a bank of rushes, while they saw a service of angels over it a little distance from the road. Then St. Comgall said to a monk of his order: “See thou what is there in that bank of rushes.” The man went and giving a kick into the brake of rushes, he beheld a child in the midst, and he took it into his arm-pit. St. Comgall asked what he had found and what he had done. The monk replied, that he had found a babe, and that he had given it a kick. “Where is it,” then enquired Comgall. The brother answered, that it was in his arm-pit. ” This shall be its name,” said Comgall, ”My-lua (kick) son of ocha (armpit);” and, it is added, that our saint was so named, either because of finding him in the rushes, or because of the kick, which that monk gave to the brake of rushes, in which the babe had been found. Afterwards, as we are told, he was reared by Comgall, so that he grew up very innocent. From the foregoing account, one might be induced to suppose, that Mo-lua had been a foundling ; but, it is evidently only another version of a circumstance in his life, and which occurred, when he was delivered up by his parents for tuition to the holy Abbot of Bangor, as hereafter related.

    Even in his youth, the holy child was distinguished by the performance of many miracles. He is said to have healed his father Carthach from the effects of a cancer, which necessitated the amputation of his foot; but the son effected a perfect cure, which relieved his parent from all pain, and he even restored the limb. Angels were seen to have charge of the boy, at this early period of his life, and these are said to have been his special guardians in many instances. One day, St. Molua’s mother brought him with her to the house of a certain man, to enquire about her cattle, which this person had in keeping. On that occasion, the boy appeared surrounded by a bright flame, to the great astonishment of that man. He requested the child’s hand to be placed on his head, on account of his having given such early proofs of sanctity. When the mother brought her child to that pious person, the infant was observed to weep. These tears fell on the man’s breast. Being afflicted with a grievous ulcer, and having pains in the head, that patient found instant relief from both maladies. He felt duly grateful for such a cure, while the fame of Molua’s sanctity was spread throughout all that neighbourhood.

    The earliest occupation of our saint was that of tending his parents’ herds and flocks. As his Life informs us, those parents possessed cows, sheep, and swine. One day, while Lugid and his brothers were watching them beside a fire they had kindled, a storm of rain suddenly came on, and the flames were soon extinguished. However, holding one of the dead embers in his hand, an angel appeared and blessed it. Immediately the flame arose, and applied to the embers, these were again brought to a blaze, at which the children warmed themselves. The fire thus miraculously produced is said to have been divided among all the pious people living in that neighbourhood. To commemorate such remarkable event, a monument was afterwards raised on that spot, and this seems to have taken the shape of crosses. It is said, that while Molua and other boys were engaged as swine-herds, the swine strayed from them. However, one of his youthful companions having set out to seek them, he only saw with others a flock of sheep, and these were thought to indicate the future occupation of Molua, who was destined to become, not alone a pastor of sheep, but of men.

    As we are informed, at one time, St. Comgall of Ulster visited the province of Munster. Our saint chanced to be sleeping in a field, near which he was passing. Owing to some miraculous circumstance, Comgall’s attention was directed towards him. Full of prophetic knowledge, he requested our saint’s parents to allow their son to become a student and disciple under his direction. The holy abbot then predicted, that Molua should afterwards found monasteries, and become a spiritual father over many children. Our saint’s parents agreed to that request, which was in accordance with the wishes of their son. Accordingly, he set out with Comgall for the province of Ulster. It has been supposed, that Molua could not have become St. Comgall’s disciple at an earlier period, than about the year 559. At this time, Molua must have been very young, since the holy abbot of Bangor, as we are informed, commenced his instructions, by requiring his pupil to write the alphabet. Afterwards, Comgall proceeded to teach him more advanced sciences. At one time, the holy abbot found an angel teaching his disciple. Thence forward, Molua was found to possess a penetrating intellect, as also to have well and wisely exercised it.

    Many other miracles are recorded of our saint, during the time he remained with St. Comgall. At length, this judicious guardian persuaded him to take holy orders. Having received the several grades, Abbot Comgall then told him to return into his own country, and to take some disciples with him, for that there he should found many establishments… Receiving the benediction of the abbot and of his monks, Molua left Bangor. Taking some brothers with him, he came to a certain place, which was called Druim Sneachtn, now known as Drumsna, a parish where an ancient cemetery in the Barony and County of Monaghan indicates that site, where Molua founded a monastery.

    Thence, Molua set out for Leix territory, and towards that part of it, bordering on the confines of Leinster and Munster… There, on the borders of Leinster and Munster, and between the regions of Heli, Ossory and Leix, was built the monastery of Clonfert Molua which signifies, it is said, the “Miraculous Retreat of St. Molua.” It was thus named, because of the miracles which were wrought by him there, during his life, and through his intercession after death…

    The O’Clerys inform us, that Molua was Confessor to David of Cill-muine; as also to Maedhedg, to Mochaemhog, and to Comhgall, according to an ancient quatrain.

    Molua was Confessor
    To David across the tranquil sea,
    And to Maedhog and Mochamhog,
    And to Comghail.”

    The holy Archbishop of Leinster, Moedhog or Aedan, at one time desired making a voyage to Wales, where he might consult with St. David, at Kill-Muini, regarding the person he should adopt as his confessor in Ireland. However, the winds were contrary, and he was admonished by an angel not to venture on the sea, but to select Lugid or Molua, the son of Coche. On this, the prelate, with seven other companions, paid our saint a visit, who hospitably entertained them ; and the archbishop having made choice of Molua, as spiritual director, returned with joy to his home, after both saints had given the kiss of peace…

    When St. Molua was advanced in years, one of his teeth having fallen out, he said to a brother in attendance: “My son, take charge of this tooth, a day shall come, when it may be required, and do not bury it with me.” He had a foreknowledge of what should happen. After the death of Molua, some monks visited Ireland, to collect the relics of its saints. When they arrived at Clonfert Molua, to seek for some souvenir of its chief patron, the people felt unwilling to open the reliquary of our saint. However, that brother, in possession of St. Molua’s tooth, presented it to those monks, who came in search of some memorial relating to the holy abbot.

    A short time before the death of our saint, he paid a visit to St. Dagan. From this holy man he learned, that St. Lactan should succeed him in the government of Clonfert Molua monastery. The holy abbot felt greatly pleased at such announcement.

    After these admonitions, our saint resolved on paying a visit to St. Cronan, who dwelt in the Island of Cre, or at Roscrea. The Bollandist Life of our saint states, that Cronan was then living in the cell, known as Sen-Ruis or Sean Ross, which is said to have been near the lake, now known in its dried-up state as Monahincha. On telling the holy man, that his end was near, St. Molua received Holy Communion, at his hands. After prayer, and exchanging the kiss of peace, while tears fell down his cheeks, our saint resolved on returning towards Clonfert Molua, which he commended to the care of St. Cronan, that he might defend it against all aggressors. A bog now intervened on the way, and Molua turned a little out of his course towards a cell, which was called Tuaim Domhnaigh. Being wearied, he sat down, on the eastern side of that bog, extending from Roscrea to Clonfert Molua. There addressing a companion, named Stellan, who accompanied him, the Blessed Molua said: “If one should see the family of earth and heaven, at the same time, to which ought he go?” Stellan replied,” To that of Heaven.” Then said Molua: “Dearly beloved son, give me therefore the Holy Sacrament, for I see the family of Heaven awaiting my departure, so that I may go with them.” The saint then received the sacrifice of the Lord’s Supper, from the hand of his disciple Stellan. Afterwards, he departed from earth on the day of the Sabbath, according to that Life of our saint, as published by the Bollandists. However, his decease has been very generally assigned to the 4th day of August, and which has been always regarded as his chief festival. The death of St. Molua is referred to A.D. 605, in the Annals of the Four Masters; and Colgan follows their computation. The Annals of Ulster place his departure, at A.D. 608; while Archbishop Usher has the same date.

    It is certain, that our saint must have departed this life, in the early part of the seventh century. A St. Lugidus is referred to, in the Paschal Epistle of Cummian, and he is there numbered among the fathers of the Irish Church. This saint, with apparently also a Lugeus, named in the second class of Irish Saints, is said to have been identical with St. Molua or Luanus. It was of some Molua, among those bearing the same name, that Cuimin of Coindeire, gives the character, that he used to obey the desire and bidding of his tutor, or master. He did the will of his father and mother and of everyone with whom he was in relation, he also was truly penitent for his sins. It should seem, however, that the praises here bestowed have reference solely to the present saint:

    Molua, the fully miraculous, loves
    Humility, noble, pure,
    The will of his tutor, the will of his parents,
    The will of all, and weeping for his sins.”

    In the “Feilire” of St. Oengus, St. Molua Mac Ocha’s feast is entered, with a glowing panegyric, at the 4th day of August.

    “Blithe is he after arriving (in heaven):
    great is my confidence in him,
    the holy, kingly champion,
    Molua mac Ocha.”

    A commentary, with some legendary stories, is found annexed. In the Martyrology of Tallagh, at the 4th of August, the simple entry appears of Molua Mac Ochei, Cluana Ferta. He is more fully described in the Martyrology of Donegal, at the same date, as Molua, son of Oche, Abbot of Cluain-ferta- Molua, and of Sliabh Bladhma, and of Druimsnechta, in Fernmhagh. In the anonymous Calendar of Irish Saints published by O’Sullivan Beare, at the 4th of August, there is a Motua—evidently a mistake for Molua. On this day, also, the festival of Luanus, Abbot, appears in the Circle of the Seasons. The commemoration of St. Molua was observed, likewise, in Scotland, on the 4th day of August. Thus, the Kalendar of Drummond has it Prid. Non. Aug.

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