OMNIUM SANCTORUM HIBERNIAE

Tag: Saints of Waterford

  • Saint Cronan/Mochua of Clashmore, February 10

    Today 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 Colman of Lismore, January 22

    On January 22 the Irish calendars commemorate one of Ireland’s many Saints Colman, this one a teacher of the monastic school at Lismore, County Waterford. The calendars seem to agree that today was the date of the saint’s repose, but also seem to record a possible second feast on July 25. Canon O’Hanlon gives this account of his life:

    St. Colman, Bishop and Abbot of Lismore. 

    [Seventh and Eighth Centuries.] 

    The present saint, called also Choimoc, to which we sometimes find prefixed the endearing expletive “Mo,” was son to Finnbar. He was a member of the Hua Beogna race, that ruled over Ith-Liathain territory, in the county of Cork. This region skirted the sea-coast, between Youghall and the principal city of that county, and bearing the same name. Here St. Colman was born, some time in the earlier part of the seventh century. Whilst our saint was yet a young man, he took the monastic habit in the celebrated Lismore Monastery. There he was distinguished for all those virtues of which he made profession. At this time, and long previous, Lismore, delightfully situated on the Blackwater, was a celebrated asylum of sanctity and learning. It was famous on this account, not only throughout Ireland, but even in Britain, and more distant countries on the Continent.’” An innumerable body of monks or scholars filled its cloisters and schools; while many holy prelates, abbots, and religious received their education and early training, as also laics, under the rectors and masters of this old university city. In the ancient litany of St. Oengus are likewise invoked eight hundred monks, who settled in Lismore with Mochuda, every third of them a favoured servant of God.

    St. Hierlog or Jarlug ruled over the see and Monastery of Lismore, during the years of our saint’s sojourn here, and he died on the 16th day of January, 698. St. Colman was immediately appointed his successor, both in the bishopric and in the abbey. During the time of his government, desirous of acquiring the knowledge that maketh wise unto salvation, with the learning which was destined to procure them distinction in other walks of life, many eager disciples flocked to Lismore, from all parts of the country. Among other distinguished personages, was the Dalcassian Prince Theodoric or Turlough, King of Thomond. He was held in the greatest esteem by our saint, who predicted what should take place with regard to him and his posterity. On all matters of moment, the abbot was consulted by this illustrious, but humble disciple. Whilst our saint presided over Lismore, the state of its schools was most flourishing; and the discipline of its religious establishment was maintained in the most healthful vigour. Its school is said to have attained a higher degree of reputation than any other in Ireland. Besides numerous holy men, who sought a refuge from the world in this retreat for wisdom and sanctity, and who lived in seclusion and penance within its monastery, many others were called forth from its enclosure, to adorn stations of dignity and importance in the Irish Church. Thus, our saint was the spiritual father of many monks, and an instructor of many prelates. These exhibited in their lives and actions the excellence of that discipline and training, to which they had been subjected.

    At an advanced age, full of virtues and merits, our saint was called away to receive the reward of his labours, but after a short episcopate, and term of abbatial rule, lasting only four years. He died in the year of our Lord 702, on the 22nd day of January. The Martyrology of Tallagh registers him, and under the designation of Mocholmoc, Loismoir, mic h. Beona. The Festilogy of St. Oengus has a similar record. The following extract and its English translation have been furnished by Professor O’Looney :—

    a. xi. kl. The death of Comghall’s daughter
    Colman son of Ua Beona
    Varilius without ostentation
    Felix who made the melodious journey.

    The Calendar of Cashel coincides; but Colgan has incorrectly stated, it gives our saint another festival, which is assigned to the 25th of July. The Calendar of Cashel says: “S. Colmanus filius Hua Beogna in Lismora Mochuddoe.” But the same Calendar of Cashel places a festival afterwards at the 25th of July, in this manner:

    “25 Julii S. Mocholmocus, seu Colmanus O Liathain et S. Silanus duo Comorbani seu successores S. Mochuddoe Lismorensis.”

    Colgan supposes this day last-named, to have been a festival relating to our saint’s translation, or to some other commemoration.

    In the Martyrology of Donegal, we find entered on the 22nd day of January, Colman, i.e., Mocholmog of Les-mdir, son of Ua-Bheonna. Marianus O’Gorman has a like statement – “S. Colmanus seu Mocholmocus Lismorensis filius nepotis Beonnae.” His festival was celebrated on this day, at Lismore.

    Archbishop John Healy in his book on the monastic schools of Ireland writes that the School of Lismore seems to have attained, ‘the zenith of its celebrity towards the opening years of the eighth century under St. Colman O’Leathain’. He goes on to give a little more detail of the saint’s dealings with his royal pupil, Theodoric:

    Theodoric came secretly to St. Colman, and flinging off his royal robes, and renouncing his crown, placed himself amongst the humblest disciples of that saint. Though now an old man, he would not consent to be idle, but insisted on earning his bread with the labour of his hands, like the monks around him. The road to the monastery from the low ground was steep and uneven, so Theodoric, whose strong arms so often wielded the sword of Thomond in battle, got his sledge and hammer, and spent his time breaking stones to repair the road. With such zeal did he work that the streams of perspiration poured down from his body to the ground, and it is said a sick man was healed by washing in these waters of holy and penitential toil. With Colman’s permission he returned to his kingdom to protect it from its enemies, whom he seems to have crushed as easily as he did the stones, and he then returned again to die in Lismore. 

    St. Colman O’Leathain is sometimes called Mocholmoc, but as Colgan points out, it is really the same name — Colman and Colmoc being both diminutives of Colum, with the term of endearment prefixed in one case — mo-Cholmoc, which is the same as ‘my dear little Colman.’ This great saint died on the 22nd of January, A.D. 702, and was interred at Lismore.

    Insula Doctorum et Sanctorum or Ireland’s Ancient Schools and Scholars (6th edition, Dublin, 1912), 467-8.

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  • Saint Briga of Kilbride, January 21

    Today we commemorate Saint Briga who is a namesake of Saint Brigid and may possibly be one of her contemporaries. Canon O’Hanlon admits that the evidence for both the exact feast day of this saint and for her identity are rather shaky and his account only serves to illustrate some of the difficulties involved in researching the lives of the Irish saints. The attribution of January 21 as the feast day of Saint Briga of Kilbride is made in the twelfth-century Calendar of Cashel, a source which was available to the seventeenth-century hagiologist, Father John Colgan, but which is now lost:

     

    Saint Briga or Brigid of Kilbride, in the Diocese of Lismore , County of Waterford and of Kilbride or Brideschurch, County Kildare. [Possibly in the Fifth or Sixth Century.]

    A saint called Briga, the daughter of Congall, is thought to have been “sinchrona” with her great namesake, the renowned Abbess of Kildare. In the Calendar of Cashel, at the 21st of January, she is called St. Brigid of Killbrige, in Lismore diocese. In the Third and Fifth Lives of St. Brigid of Kildare this present holy virgin is called Briga. According to the latter of these authorities, she is said to have lived in the Leinster province, and to have been mother, or superioress, over a monastery and its nuns, who were servants of Christ. From such accounts, Colgan says it is possible she may have been that virgin whose memory was venerated in the Liffy plain, which lies near Kildare.
    On the 9th of March, a St. Brigid is venerated, according to the Martyrologies of Tallagh and of Marianus O’Gorman, and she may have been a contemporary with the great St. Brigid, Abbess of Kildare. But Colgan thinks it more probable that the virgin visited at Kilbride was identical with St. Brigid, or Briga, venerated at this day, according to the Calendar of Cashel. From the circumstance recorded of St. Briga having invited the illustrious Abbess of Kildare to her home, she appears to have lived on terms of intimacy with this latter, who wrought one of her many miracles here. This is found related in the acts of St. Brigid, the great patroness of Ireland. Yet, a difficulty is presented, where an account is given of certain transactions occurring in the plain of Theba, or Theabtha, and when it is stated, her friend the holy virgin Briga lived also in that district. For there, as we are told, St. Brigid was asked to visit another pious virgin, called Briga, and at the house of this latter. The Abbess of Kildare accepted such invitation at the time, as she had on similar occasions ; and when arrived at the house, she was received with great joy and honour. According to the usual custom of treating guests, her feet were washed; and the water having been removed, it was afterwards applied by a nun, whose feet had long been crippled with gout. Having washed them with this water, the infirm sister’s feet were healed, and almost before they could be wiped.

    Saint Brigid afterwards spent a considerable time there, and in conference with the nuns, while treating on various spiritual topics. But the arch-tempter from the beginning, who envied the innocence of our first parents in the garden of Paradise, found means to enter St. Briga’s establishment, at a time, too, when the hostess and her illustrious guest were seated at table. His presence was first revealed to St. Brigid, who fixed her eyes steadily on him for a time. Then communicating what she had seen to her entertainer, and signing the eyes of the latter with a sign of the cross, Briga beheld a deformed monster. The holy Abbess of Kildare commanded him to speak, and to make known the purport of his unwelcome visit. The Devil replied: “O holy virgin, I cannot avoid speaking, nor can I disobey your orders, as you observe God’s precepts and are affable to the poor and lowly.” He then avowed a desire to cause the spiritual death of a nun, who had yielded to his temptations. He even told the name of this nun to the holy abbess, when the latter, charitably calling her, and signing her eyes with a sign of the cross, desired her to behold the monster. The nun was terrified at this sight, and shedding abundance of tears, promised to be more circumspect for the future. Brigid felt great compassion for this penitent, and banished the demon from their presence. Thus, on occasion of her visit, St. Brigid procured the corporal restoration of one, and the spiritual liberation of another, belonging to that sisterhood. Supposing the foregoing transactions to have occurred at Kilbride, or Brideschurch, in the county Kildare, it follows that the present St. Briga—if we have rightly assigned her festival to this date—must have been a special favourite and companion of the illustrious abbess, whose “magnalia,” in the earlier period of the Irish church, have been so wonderfully extolled by her biographers.

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