OMNIUM SANCTORUM HIBERNIAE

Tag: Irish Saints

  • Saint Gobnait of Ballyvourney, February 11

    Saint Gobnait (Gobnata, Gobnet, Gobnat) is one of those saints whose memory is kept alive in popular tradition, but whose written Life has been lost. The seventeenth-century hagiologist, Father John Colgan, reported that in his time her Acts were extant in the south Munster area but had not been published. Her feast appears on the Irish calendars on February 11:

    The Martyrology of Oengus records:

    11. My Gobnat from Muscraige Mitaine, i.e. a sharp-beaked nun, Ernaide is the name of the place in which she is. Or Gobnat of Bairnech in Moin Mor in the south of Ireland, and of the race of Conaire is she : a virgin of Conaire’s race.

    The later Martyrology of Donegal entry reads:

    11. G. TERTIO IDUS FEBRUARII. 11.

    GOBNAT, Virgin. At Moin-mor, in the south of Erinn, is her church, [and at Baile Mhuirne.] She was of the race of Conaire, son of Modh-Lamha, monarch of Erinn ; she is of the race of Heremon.

    Canon O’Hanlon summarizes the mentions of Saint Gobnait on other calendars:
    ‘The designation, Gobnat Ernaidhe, i Muscraidhe Mitine, occurs, in the Martyrology of Tallagh, at the 11th of February, The Calendar of Cashel enters, at the same date, St. Gobnata, the nun, of the village of Boirne, or Bairnigh, in Munster, and she belonged to the race of Conaire. Charles Maguire says likewise, at this day, Gobnata, of Ernuidhe—I know not where it is—or Gobnata, of Burneach of Moinmhor, in the southern part of Ireland, and she is of the race of Conaire. Marianus O’Gorman, also, states, St. Gobnata, virgin of Moinmor; her church lies in the southern part of Ireland. In Scotland, too, her memory was revered. The holy virgin Gobnat departed to Christ, on the iii. Ides—corresponding with the 11th—of February, according to the Kalendar of Drummond.’

    Thus the calendar references establish her as being both a nun and of aristocratic lineage. They also concur that she flourished in the Ballyvourney, County Cork area, which is borne out by the survival of ruins of a church and other monuments bearing her name in that location. However, for other information, the only source we have is popular devotion and local folklore. The webpage of the Diocese of Kerry has collected some of this:

    ‘The main centres of devotion to Gobnait are Inis Oírr (Aran Islands), Dún Chaoin in West Kerry and Baile Bhúirne near the Cork/Kerry border. There are a number of other places which carry her name – often as Kilgobnet or Cill Ghobnait – near Dungarvan and Milltown in Co. Kerry for example. All of these sites carry a link to the story of Gobnait and the journey undertaken by her to seek “the place of her resurrection”.

    Tradition records that Gobnait left her native Clare to escape some enemy and went to Inis Oírr where an early medieval oratory dedicated to her is extant on the north side of the island near the shore (cf. Archaeological Inventory of County Galway (West Galway), BÁC, 1993, p.96 No. 552, it is known locally as Cill Ghobnait). While on Inis Oírr an angel appeared to her and told her that the “place of her resurrection” was not to be there but in the place where she would find nine white deer grazing. Gobnait then left Inis Oírr and travelled through the southern, coastal counties – Kerry, Cork and Waterford. The foundations associated with her mark her various stops in her search for the nine deer. These places include Dún Chaoin as mentioned, Kilgobnet near Dungarvan and Kilgobnet (between the MacGillicuddy Reeks and the Laune, accessible from the Killorglin/Beaufort Road on the southern side of the Laune; it is interesting to note that this Kilgobnet is also said to have been the original site of the Lughnasa festival now held in Killorglin – Puck Fair! cf. Máire Mac Neill, The Festival of Lughnasa, Oxford, 1962, 299). At various stages of her journey Gobnait met white deer – three at Clondrohid and six at Baile Mhic Íre – but it was only when she crossed the Sullane river that she found the nine as foretold at Baile Bhúirne. This place, on a rise overlooking the Sullane and looking towards the Derrynasaggart hills was where she settled, died and was buried “to await her resurrection”. She is regarded as the great protector of Baile Bhúirne and is much associated with healing. One story tells of how she cured one of her nuns who was sick and how she kept the plague away from Baile Bhúirne by drawing a line along the eastern borders of the parish with her stick beyond which the plague never came. Many accounts exist of how Gobnait prevented invaders (said to have been O’Donoghues of the Glens) from carrying off the cattle – on their approach she let loose the bees from her hives and they attacked the invaders, forcing them to flee. One version of the tale has the beehive turning into a bronze helmet and the bees themselves turning into soldiers. It is said that it was the O’Herlihys who sought her help and that they handed down the bronze helmet from one generation to the next as a great source of protection. M.T. Kelly, writing in the JCHAS , Vol.III No. 25. (1897), p.102 , suggests that Windele had come across accounts of this helmet but that it had been lost somewhere in Kerry. Another version has the beehive turning into a bell which then became Gobnait’s bell.’

    Another story is told of how, during her lifetime, foreigners came intent on building a castle in Baile Bhúirne, but that the locals opposed this (reminiscent of more recent times and rows over development!). Every night after the builders had left the saint knocked down their building by throwing her bell at the castle. Eventually they gave up, the site, ‘Carraig an Chaisleáin’ is still pointed out as proof of the power of Gobnait. Another version of this tale has Gobnait casting a stone ball at the castle each night. This ball is now said to be the one in the wall of the medieval church and can be seen on the rounds.

    Saint Gobnait is an example of how a saint’s memory and cult was kept alive by the oral tradition, in the absence of written accounts. Today this popular devotion centres around the holy well dedicated to her and there is also an old statue which is exhibited for veneration on her feastday in Ballyvourney. This has a specific ritual attached to it:

    ‘A medieval wooden image of Gobnait, kept traditionally in a drawer in the church during the year, is venerated in the parish church on this day. The devotion is known as the tomhas Gobnatan. People bring a ribbon with them and ‘measure’ the statue from top to bottom and around its circumference. This ribbon is then brought home and is used when people get sick or for some special blessing. The statue is thought to belong to the 13th c.’

    The photograph below shows someone taking ‘Gobnait’s measure’ on her feastday:




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  • Saint Cronan/Mochua of Clashmore, February 10

     

     

     

     

     

     

    On February 10 the Irish calendars commemorate a spiritual son of the great Saint Carthage of Lismore, Cronan or Mochua of Clashmore, County Waterford. Mochua is a diminutive form of the name Cronan. As Canon O’Hanlon records in one of his footnotes to the entry for today’s saint, it is not an uncommon name:

    Colgan says, that in our Menologies there are eight Cronans, and eighteen Mochuas, whose feasts are distinct; and, in almost all instances, the same saint is at one time named Cronan, and at another place, Mochua. Thus, in the Martyrologies of Tallagh, Marianus Gorman and Donegal, at the 28th of April, St. Cronan of Roscrea is called Mochua. In like manner, at the 22nd of June, St. Cronan, Abbot of Ferns, is called Mochua. Likewise, at the 30th of March, Mochua, Abbot of Balla, and at the 6th of August, St. Mochua of Clondalkin, are called by the name of Cronan. St. Oengus the Culdee, in his Homynomous Saints, book i., chapter xix., numbers more than fifty saints, bearing the designation Mochua, many of whom are called by the name of Cronan, in the aforesaid martyrologies. See Colgan’s “Acta Sanctorum Hiberniae,” X. Februarii, n. 2, p. 304.

    Colgan also appears to have believed that Saint Cronan/Mochua of Clashmore may have been martyred by the Danes, at Swords, County Dublin. He is not alone in this, as the calendar of Cathal Maguire records for February 10th:

    Cronanus, vel est Mochua de Miliuc, id est, Cronanus filius Mellani de Glaismor in Desiis Momoniee, & Lismorioe colitur : vel Glaismor est Ecclesia juxta Surdum ad austrum.” A comment is added, that Glasmor was a church, near Swords, to the south, and that the Northmen came from Inbhear Domnann one night, and slaughtered St. Cronan with all his cenobites, so that not one of his family escaped.

    However, O’Hanlon believes this martyred Cronan to be another saint, distinct from Cronan/Mochua of Clashmore. Confusion arose due to the confounding of Clashmore in County Waterford with Glassmore near Swords, County Dublin on some of the later calendars. O’Hanlon believes that our Saint Cronan/Mochua flourished within the County Waterford area, where he first embraced the monastic life under Saint Carthage:

    The Life of St. Carthage states, that our present St. Cronan or Mochua had been, from his youth, a monk at Rathan. Our saint is said to have been the first, who made his religious profession, under St. Carthage, in the famous monastic establishment of Rathen ; and, it is on record, that eight hundred and seventy-seven monks were at one time subject to this very distinguished abbot’s spiritual supervision. Here, deriving every advantage from the training of this great saint, Cronan made considerable progress in virtue. At length, he was placed by St. Carthage, over an establishment, near Rathen. This place is called Cluain Dachran. We are told, this locality is identical with Clonrane, in Westmeath county. When Cronan was there appointed, he had been informed, that Cluain Dachran would neither be the place of his death, nor of his resurrection.

    At the same time, or subsequently, he was placed in charge of Glassmore church, about four miles north of Youghal, in the barony of Decies within Drum, and in the present county of Waterford. It was situated, not far from the noble Blackwater River.

    The saint’s feast on the 10th February is well attested in the Irish calendars. The Martyrology of Oengus records:

    “Bright star, victorious offspring,
    A glowing mass of gold, a radiant guest,
    Is Cronan the chaste without reproach,
    The white sun of Glass Mor.”

    The later Martyrology of Donegal, however, while associating Saint Cronan with the Waterford area and Lismore, also mentions Glassmore, near Swords, and the massacre by the Vikings:

    CRONAN, of Glais-mor in Deisi-Mumhan, and of Lis-mor. Or Glais-mor, a church that was by the side of Sord to the south, until the foreigners of Inbher Domhnann came to him and killed him and all his people in one night, so that not one of them escaped without being destroyed; and thus were they martyred.

    The Calendar of Cashel also connects him both with Lismore and Swords, whereas the earlier Martyrology of Tallagh notes on this day Cronan, son of Mellain, of the Decies, and in Lismor.

    Finally, Canon O’Hanlon notes the presence of the feast of Saint Cronan on the Scottish calendars:

    This saint was venerated, likewise, and on the same day, in Scotland. There, however, he is not classed with the martyrs. The holy confessor, Cronan, in Ireland, is set down at the 10th of February in the Kalendar of Drummond, as having departed to Christ.

    The memory of Saint Mochua is still commemorated in Clashmore today, and popular devotion centres around the holy well dedicated to the saint, as shown in the photograph above.

     

     

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  • Saint Onchu of Clonmore, February 8

    February 8 sees the commemoration of a saint who was himself interested in collecting and preserving the relics of saints. However, when Saint Onchu visited the monastery of Clonmore-Maedoc, County Carlow and demanded a finger from its still very much alive founder, he got more than he bargained for. The Martyrology of Oengus reads:

    D vi. idus Febr.

    8. (Onchu), the splendid descendant of the sage, his speech was concerning Christ.

    and the notes to the entry say:

    descendant of the sage etc., i.e. Onchu his name : in the oratory of Relic na n-aingel (the Angels Graveyard) in Cluain mor Maedoc he is.

    A good poet was he, and to this he gave heed, to collect the relics of Ireland’s saints. He used not to stay in any church without some of (the saint’s) relics being given to him. So that he had a great shrine of the saints’ relics which he had collected. Now he went to Cluain mo Maedoc i.e. Maedoc hua Dunlaing of Leinster, and not Maedoc of Ferns. Maedoc happened to be alive before him.
    “Somewhat of thy relics (cut) off thee for me, O cleric, that they may be along with these relics.” 
    “That is hard,” says the cleric. “It is to be done, however,” says the poet. So the cleric cuts off his little-finger and gives it to the poet. Then the cleric is pained thereby, and he declared: “What thou hast collected,” says he, “will be here, and thine own relics also.” And this has been fulfilled.

    Splendid descendant of the sage, i.e. in Cluain mor Maedoic he is, i.e. of Connaught is he. ‘Tis he that collected the saints’ relics in the oratory of the grave-yard of Cluain mor Maedoic.

    The later Martyrology of Donegal confirms Saint Onchu as a collector of relics and the connection to Clonmore but also adds that he was likened to Saint Ambrose:

    8. D. SEXTO IDUS FEBRUARII. 8.

    ONCHU, Mac in Eccis, of the Connacians. It was he that collected a great deal of the relics of the saints of Erinn to Cluainmor-Maedhog.

    A very ancient vellum old book, which we have mentioned under Brighit, at 1st February, states, that Mac-in-Eccis was, in his manners and life, like unto Ambrose.

    Canon O’Hanlon’s account of Saint Onchu summarizes the entries from other calendars:

    The ancient calendars of Ireland contain allusions to this holy pilgrim, at the present date. Thus, on the 8th of February, the Martyrology of Tallagh registers Hua ind Egais, who collected the relics of the saints. We are further informed, that his discourses were always regarding Christ. The Calendars of Cashel and of Marianus O’Gorman celebrate, likewise, the characteristics and pursuits of this most religious poet. In the Kalendars of Scotland, our saint was likewise celebrated. The Kalendar of Drummond enters the natalis of the confessor Oncu, at the vi.Ides —corresponding with the 8th—of February, in the island of Hibernia.

    He adds:

    The Irish name for this saint was Onchu; and Colgan says, that word means ” a water-dog” or “leopard.”… Having visited St. Finian the Leper, this latter holy person was urged to undertake a pilgrimage, in company with our saint. Onchu wished to journey through all parts of Ireland, visiting various hermitages, cells and monasteries, where saintly men dwelt, at that time, or during any previous period, so that he might collect together relics, at the different localities, hallowed by connexion with those servants of God. Impeded by his infirmity, St. Finian declined, however, assenting to this proposal. He even sought to dissuade Onchu from such a purpose, saying it was decreed, both of them should die in that place, where they then were. From this account, and sequel of the narrative, it would appear, that the place, at which St. Finian and St. Onchu held this interview, must have been at Clonmore, in the county of Carlow. Nevertheless, our saint, full of his pious intention, resolved on prosecuting his journey alone, and immediately he set out on his travels. The holy man formed his resolution of visiting each place, throughout our whole island, in which he thought there might be the most remote chance for discovering or procuring relics, of any Irish saints. He had hoped, that such a collection might afterwards serve to increase devotion, and preserve the memory of those pious servants of God, among the people. Such purposes he accomplished; for, whatever monastery or cell, he visited, furnished some contribution to the store, he had previously acquired. Not only did he obtain memorials of the dead ; but, he received even certain gifts or articles, from pious men, whose reputation for sanctity had been already established, in the Irish Church. All of these precious treasures, Onchu deposited, in the same reliquary.

    …having nearly accomplished his original purpose, he came to the flourishing monastery of Clonmore, in Leinster, over which the illustrious Maidoc or Aidus, son to Eugenius of the Leinster family, then presided as abbot. St. Onchu received kind hospitality, and he demanded some memorial from this holy superior. Through humility, however, Maidoc refused such a request ; when, it is said, his finger fell to the ground in a miraculous manner. Our saint immediately took it up, and placed it among his other relics. Having felt pain, caused by the loss of his finger, St. Maidoc was moved by Divine inspiration, to cry out: ” All the relics thou hast collected must remain in this place, and thy remains shall be with them.” The event justified this prediction ; for, the precious reliquary, with its contents, was preserved long afterwards, in Clonmore monastery. The prophecy of St. Finian, the Leper, was also fulfilled, for his bones reposed, together with those of our saint near the cross, to the south of it, in the adjoining cemetery. There, St. Onchu found his last resting place on earth. When he died, too, at Clonmore, all his relics were there religiously preserved.

    St. Onchu lived, probably, during the time when Aid, the son of Ainmireach, King of Ireland, reigned, from about the year 568 to 594, since our saint was contemporaneous with St. Maidoc of Clonmore, said to have been an elder, and a uterine brother of that monarch Aid.

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