OMNIUM SANCTORUM HIBERNIAE

Tag: Saints of Waterford

  • Saint Cronan of Lismore, June 1

    Among the saints commemorated on June 1 is Cronan, Abbot of Lismore, whose repose is recorded in the early eighth century. A diocesan historian gives this summary of the history of his monastery:
    The church and monastery of Lismore, which grew to be one of the renowned centres of ancient Irish learning and piety, owed its foundation to St. Mochuda of the 7th century. Mochuda, otherwise Carthage, was a native of Kerry, and he had been abbot of Rahan in Offaly. It is probable that there had been a Christian church at Lismore previous to the time of Mochuda, for in the Saint’s Life there is an implied reference to such a foundation. Be this as it may, Mochuda, driven out of Rahan, with his muintir, or religious household, migrated southward, and, having crossed the Blackwater at Affane, established himself at Lismore in 630. In deference to Mochuda’s place of birth the saint’s successor in Lismore was, for centuries, a Kerryman. Lismore grew in time to be a great religious city, and a school of sacred sciences, to which pilgrims from all over Ireland and scholars from beyond the seas resorted. The rulers of the great establishment were all, or most of them, bishops, though they are more generally styled abbots by the Annalists. Among the number are several who are listed as Saints by the Irish Martyrologies, scil:
    Cronan, abbot of Lismore … … June 1.
    [He died, 717.]
    Patrick Power, Waterford & Lismore – A Compendious History of the United Dioceses (Cork, 1937), 5-6.

    Canon O’Hanlon is unable to add much further detail but does discuss the sources:
    …The death of an Abbot Ronan is entered, on the authority of the Annals of Munster, at A.D. 703. Soon after him, the present St. Cronan succeeded. The Annals of Ulster state, that he belonged to the Hi Ecain family. Nearly similar to this is the statement of Tigernach, who calls him Cronan h. Hecain. It is difficult, at present, to ascertain his race; but, under this form of name, it seems to resemble O h-Aedhagain, Anglicized sometimes O’Hegan or Egan. He is said to be of the Ua Eoan, according to the Annals of the Four Masters. We may fairly infer, however, that he was born, sometime about the middle of the seventh century. The date for his birth certainly fell sometime within that age; but, the exact year has not been ascertained. It seems probable enough, that his early education had not been neglected, and that he had been trained to a religious life in Lismore; for, it was usual to single out some domesticated monk, to succeed as Abbot, in that house where he had been living. On this day, the Martyrology of Tallagh has an entry, regarding St. Cronan of Lismore; but, furthermore, it seems to furnish little to elucidate his history….The Martyrology of Donegal registers the name of Cronán, Abbot of Lismor Mochuda, at the 1st of June. However, in the great Collection of Saints, by the Bollandists, at this day, we find no mention of St. Cronan made.
    The silence of our Annals, on the subject of those pious inmates of the religious establishments erected at Lismore, from the death of Abbot Ronan, until the obituary record of St. Cronan Hua Ecain, appears to favour a belief, that from at least twelve to fourteen years, the latter holy personage had been superior over the large community, which had been there congregated, during the period of his rule. About the beginning of the eighth century, likewise, the schools of Lismore were in the zenith of their reputation… 
    The Irish Annals of the Four Masters assign his death, to the 1st day of June, A.D. 716; but, the Annals of Ulster record his decease, under the following year. The death of Cronan n-Hecain, Abbot of Lismore, is entered at A.D. 718, in the Annals of Tighernach…The present holy man lived, at a glorious period in the history of our Irish Church.

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  • Saint Carthage of Lismore, May 14

    The Story of St Carthage (1937)

    May 14 marks the feast of another important monastic saint, Carthage (Carthach)  or Mochuda of Lismore. The various Lives portray Saint Carthage as a master of the ascetic life who, attracting the envy of others, was forced to leave his home of 40 years, the monastery of Raithin, and to undertake a ‘long march’, before founding the monastery at Lismore. A surviving monastic rule is attributed to Saint Carthage, which I hope to make available on the blog in the future. The Irish calendars agree in listing his feast day at May 14 and the entry in the Martyrology of Donegal pays tribute to his reputation for penitence:

    14. A. PRIDIE IDUS MAII 14.

    MOCHUDA, Bishop, of Lis-mor; and he was also abbot of Raithin at first. He was of the race of Ciar, son of Fergus, son of Ross, son of Rudhraighe, and of the progeny of Ir, son of Miledh.Carthach was another name for him. It was he that had the famous congregation consisting of seven hundred and ten persons, when he was abbot at Raithin; an angel used to address every third man of them. Cuimin, of Condeire, in the poem beginning, “Patrick of the fort of Macha loves”, states that no one that ever lived before him had shed half as many tears. Thus he says:

    “Mochuda loves the piety;
    Famous is every story of his stories ;
    Before him no one had shed
    Half what he shed of tears.”

    A.D. 636

    Canon O’Hanlon has a very full account of the life and miracles of Saint Carthage, but I reproduce below a shorter piece written by Irish Jesuit scholar, Father John Ryan, best known for his seminal work Irish Monasticism, first published in 1931 but still used as a reference source today. He contributed an introduction to a 1937 book, issued to commemorate the 1300th anniversary of the saint’s death. Father Ryan is in fine form as he introduces the life of Saint Carthach, but first, let us turn to the synopsis of “The Story of St. Carthage” given in the book to get the basic facts of the saint’s career:

    St. Carthage or Mochuda was born in vicinity of Castlemaine 564; as a boy while herding his father’s flocks he forms a friendship with Maoltuile, Chieftain of Ciarraighe Luchra; at age of twelve he meets Bishop Carthage, the Elder. After some opposition on part of his father, the boy becomes a disciple of the Bishop. He makes religious profession at age of twenty, 584; is ordained priest and founds monastery of Kiltullagh 590-592. Compelled to leave Kiltullagh, he visits Bangor, where he spends a year. Various other visits. At last he founds Rahan 594-595. Spends forty years at Rahan during which he occasionally journeys to Kerry and the South. Expulsion from Rahan, Foundation of Lismore 635 or 636. Death 637.

    Introduction

    by Father John Ryan, S.J.

    St. Carthach’s life belongs so much to the seventh century that he is usually not numbered among the great monastic founders. Legend relates that St. Columcille visited him at Rahan, but the celebrated Saint of Iona was about to enter on the way of eternity when first settled in the midlands, and it is not recorded, nor is it likely, that he left his island home in the closing days of his earthly pilgrimage. Whilst St. Carthach was still young Monasterboice had entered on the the second century of its existence. Before his death Iona had been ruled for fourteen years by its fifth abbot, and no less than six successors of St. Ciaran had sat in the abbatial chair of Clonmacnoise. His appearance is thus at the end rather than at the beginning of Irish monastic origins.

    Yet the life of St. Carthach differs in no substantial feature from the lives of the distinguished founders of the sixth century. The tragedy of his expulsion from Rahan, which has given him a place apart in monastic history, which was not the consequence of any personal eccentricity. He had come from Kerry to Meath, but hundreds of monks before him had left their native heath and had been acclaimed enthusiastically by the people among whom they settled. Thus St. Enda though born in Meath was welcomed in Arran; St. Bairre, a Conachtman, was welcomed in Cork; St. Brendan came from Kerry to Clonfert, St. Cainnech from Ulster and St. Molua from Limerick to Ossory; and so on. That St. Carthach fell a victim to regional jealousy is a phenomenon so strange that it calls for special explanation. Some light is thrown upon it by the politics of the day, on which a word will be said presently.

    To assure proper balance and proportion it is of supreme importance to note that the expulsion from Rahan has a very small place in the record of St. Carthach’s doings and sufferings. Attention should be fixed on the life led by him and his monks and on the good done by their example and teaching during the forty years of their activity in the midlands. This is what Father Carthage’s simple, sincere, and devotional biography so effectively helps to achieve. Those who read this book will find themselves deeply moved by the ascetic earnestness of those early days. St. Carthach’s Rule tended, if anything, on the side of strictness. The Saint refused at first to acquire even an ox or plough, so that tillage had to be done by the spade alone. The land about Rahan, rich and fertile beyond what would be expected in that relatively barren countryside, still bears witness to the enrichment of the soil by many generations of monastic toilers. In old age as in youth St. Carthach remained rigid in his preventative measures against relaxation, to such an extent that some Britons among his monks, distraught by the stern discipline, determined to drown him in the neighbouring Cloddagh! But pleasant memories also survived of the Saint’s kindliness and charity, and there can be no doubt that Rahan and Lismore, like the countless other monasteries of the country, were homes of prayer and work and tender selfless piety, replete with the spirit of gladness that springs from the love of Christ our Saviour, verdant oases in the dreary waste of human pride and cruelty.

    To return to the expulsion from Rahan. The early seventh century was a period of rapid advance of the Eoghanacht power of Munster and of Uí Néill power in Central Ireland. In the clash between the dynasts of these proud, ambitious septs, St. Carthach came unwittingly to figure. We must recollect that men whose names the passage of time has clothed in a romance of legend were to their contemporaries just ordinary beings of flesh and blood who controlled political destinies. Such a prince in Carthach’s childhood was Diamait, son of Fergus Cerrbeóil, son of Conall, son of Niall of the Nine Hostages. Diarmait’s chief fortress seems to have been at Kells. His son Aed Sláine, and his son Colman Mór, became ancestors of the ruling families in the eastern and western midlands. Rahan was founded within ancient Mide territory when Aed Sláine was Joint-King of Ireland. After that monarch’s death the policy of Uí Néill expansion was pursued vigorously by five of his sons. At this time too, the Eoghanachts of Munster were adding day by day to their strength in the South. Munster territory, moreover, happened to include a section of Éile which was later transferred to Leinster. Through this small state Munster extended so far north that Rahan might also be regarded as a frontier monastery. Now St. Carthach was a Munsterman and many of his monks were doubtless drawn from the same province. Rahan might thus be looked upon as a Munster foundation just within the Mide border. As such it was obnoxious to the sons of Aed Sláine, who in 636, in a time of extreme political tension, compelled the aged abbot to return to his own people. The episode was so dramatic that the storytellers seized on it avidly as the ground-work for a tale. Thanks to their expert hands the romance of the expulsion makes good reading, but who can tell how much of it is history? Thus, the sinister role, as instigators, assigned to the abbots of Clonard, Durrow and Clonmacnoise, must be considered doubtful; all the more so as the abbot of the last mentioned monastery, Crónán Derg, was himself a Munsterman. What can be said with certainty is that St. Carthach was expelled from Rahan by local overkings, the sons of Aed Sláine, and that the blow was borne bravely by the outraged abbot and his faithful community.

    Man proposes but God disposes. What was meant to be a humiliating retreat, became, in fact, a triumphal march; and what appeared to be a catastrophic end became, in fact, a glorious beginning. St. Carthach’s misfortunes brought him generous sympathy in his own Déise country, and before his death he had seen arise a new foundation that was to outshine Rahan in brilliance. For the jewel that had been snatched away a brighter jewel was providentially substituted. All that Lismore did to promote the honour of God and to perpetuate the memory of St. Carthach is described delightfully in Father Carthage’s pages.

    Father Carthage O.C.S.O., The Story of Saint Carthage, (Browne and Nolan, 1937), ix-xii.

    Canon O’Hanlon depicts the repose of Saint Carthage in his diseart as the crowning of a long and fruitful life:

    After this, finding his strength failing him, on account of his labours and extreme age, the holy bishop began to feel a great disinclination for interruptions caused by people, who flocked to him from every side. Having taken council with the brethren, and obtained their unanimous consent, he went to a certain secret and safe place. Here, there was a renowned monastery, in a valley. It lay eastwards from his own greater monastery, and yet, not far removed from it. Here, too, with a few attendants, he remained during a year and six months, leading an eremitical life, and being wholly occupied, in the contemplation of holy things. After some time spent in this place, he was visited by his monks, and by some of the older and more decrepid brethren. To these, he addressed religious discourses, full of instruction, on dogmas of the Church. His homilies also contained admonitions, suitable for the lives of those, to whom they were directed. The author of his Life represents Carthage, as a solace to the aged; as safety, for the infirm; as a source of consolation, for the sorrowful; as a foundation, for those in despair; as abounding in faith, for those in doubt; and, as a firm guide, for those who were young. St. Carthage saw, that the holy old men and many of his monks had much trouble in ascending and descending the steeps, leading to that valley, where he dwelt, and when coming to visit him. Finding that his end was fast approaching, he called the brothers, and then ordered, that he should be brought to the parent house, so that he might not be an occasion of further trouble to them. But, the merciful and omnipotent God had now intended to remove his illustrious servant, from the scene of his labours. The Heavens were suddenly opened. Then, an army of Angels was sent, and it seemed as if these blessed spirits were moving in triumph to welcome him. On seeing the Heavens open, and the Angels advancing towards him, St. Carthage caused himself to be brought into the middle of the valley. Telling the holy seniors what he beheld, he ordered the Body and Blood of our Lord to be brought, and towards a place, where a fountain was afterwards seen. Here, a cross was also erected, and it was called, in future time, “the cross of migration.” Having then given many pious admonitions, and having received the Body and Blood of our Lord, in the Most Holy Sacrament, being surrounded by his holy seniors, and a multitude of brothers, he bade them all farewell. Then, kissing each one in order, with great piety and affection, he ascended with the Angels from earth to Heaven.

    The holy Abbot departed this life, on the second of the May Ides 7—corresponding with the 14th of this month—the date assigned for his feast. His death is placed, so early as 631, in the Bodleian copy of the Annals of Inisfallen; but, at 636, by Duald Mac Firbiss, as also in the Annals of Ulster, of Innisfallen, and of the Four Masters. The feast of St. Carthach is commemorated, in the “Feilire” of St. Oengus, at the 14th of May. At the 14th of May, in the Martyrology of Tallagh, his name is set down as Carthaigh, /.., Mochutta Lis-moir. On the 14th of May, the Kalendar of Drummond inserts the Natalis of St. Carthach, Bishop and Confessor, in Ireland, with an encomium on his virtues. This day, the Martyrology of Donegal enters the name of Mochuda, Bishop, of Lis-mor ; and, as it notes, he was also abbot of Raithin, at first. Under the head of Lis-mor, Duald Mac Firbis enters, Mochuda, bishop, quievit 636, May 14th.

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  • Saint Mocelloc of Magh-Scethe, March 7

    Today the Irish calendars record a hermit who is credited with being among the first Christian believers in Ireland, and who features in the hagiography of Saint Declan of Ardmore. Saint Declan, along with saints Ailbe, Ciarán of Saighir and Ibar is part of the tradition of pre-Patrician saints of Munster. Whilst modern scholars are sceptical, nevertheless we know that Saint Palladius was sent in 431 ‘to those Irish believing in Christ as their first bishop’ which indicates that there was a community of Christians already present in Ireland. Unfortunately, the problems with trying to work out the chronology of the mission of Saint Patrick in relation to that of Palladius leaves the whole question of pre-Patrician saints an open one. The Life of Saint Declan dates to the later medieval period, by which time Saint Patrick was firmly established as the apostle to the Irish. It was also a time when the reform of the Irish Church presented an incentive for the Munster dioceses to assert their claims to precedence. Thus it is uncertain just how far back the tradition of pre-Patrician saints actually goes. Canon O’Hanlon takes up the story of Saint Mocelloc, who is claimed to predate the Palladian mission by almost a century:

    This saint, originally called Celloc—or perhaps Cellan- had the endearing appellative, mo, prefixed to his name, according to a custom of our ancestors, when they wished to express great veneration for a person. He was one of the first converts to our holy faith in Ireland, having flourished before St. Patrick’s time, according to our ancient records. It is said, our saint was baptized, so early as A.D. 347 and in common with six other holy men, constructed separate cells in a place, called Magh-Scethe, which signifies,”the Plain of the Buckler,” near the present site of Lismore. Mocelloc lived as a hermit, in his cell or oratory, according to tradition, many years before the Gospel had been preached in these parts, by Saints Declan, Ailbe and Kieran. In common with other religious eremites of the place, Mocelloc is said to have had a vision, on the night of St. Declan’s birth, and that, in consequence, he predicted this infant’s future greatness, by declaring that the country and people around should one day be subject to his spiritual rule. After this prediction, the Acts of St. Declan state, that seven just men were baptized, in the name of the most Holy Trinity; and, afterwards, having constructed cells, they lived there in a religious manner. From whom they received baptism, or at what exact time, we are not informed. On St. Declan’s return from Rome, these seven eremites—among whom our saint was included—waited on him, and placed their cells, with their own persons, under his rule and direction. St. Declan’s habitation was at Ardmore, at present, the head of a parish, in the barony of Decies within Drum, in the county of Waterford…

    To conclude this account, the Martyrologies of Tallagh, of Marianus O’Gorman and of Cathal Maguire, at this date, [March 7] have inserted the festival of Mocelloc. Besides, on this day was venerated Mocheallog, as we read in the Martyrology of Donegal.

    In the extracts below from Canon Power’s translation of the Life of Saint Declan which feature Saint Mocelloc, we find some standard hagiographical tropes. We first meet him in connection with the birth of Saint Declan, attended by celestial phenomena. Mocelloc and his fellow hermits then prophesy the future greatness of the newborn saint who they will later serve. In both extracts we see the use of sacred numbers – the hermit group numbers seven and this is the number of churches founded in their locality. Saint Declan, also in an echo of the scriptures, spends forty days in his birthplace:

    There were seven men dwelling in Magh Sgiath, who frequently saw the fiery globe which it has been already told they first beheld at the time of Declan’s birth. It happened by the Grace of God that they were the first persons to reveal and describe that lightning. These seven came to the place where Declan abode and took him for their director and master. They made known publicly in the presence of all that, later on, he should be a bishop and they spoke prophetically:—‘The day, O beloved child and servant of God, will come when we shall commit ourselves and our lands to thee.’ And it fell out thus (as they foretold), for, upon believing, they were baptised and became wise, devout and attentive and erected seven churches in honour of God around Magh Sgiath….

    ….Once on a time Declan came on a visit to the place of his birth, where he remained forty days there and established a religious house in which devout men have dwelt ever since. Then came the seven men we have already mentioned as having made their abode around Magh Sgiath and as having prophesied concerning Declan. They now dedicated themselves and their establishment to him as they had promised and these are their names:—Mocellac and Riadan, Colman, Lactain, Finnlaoc, Kevin, etc. These therefore were under the rule and spiritual sway of bishop Declan thenceforward, and they spent their lives devoutly there and wrought many wonders afterwards.

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