OMNIUM SANCTORUM HIBERNIAE

Tag: Seventeenth Century

  • A Septet of Irish Hagiologists

    I have recently finished posting a series of biographies of Irish saints taken from a nineteenth-century encyclopaedia published in the United States. The same volume also contains potted biographies of some of the later hagiologists who collected and published the lives of this country’s holy men and women. They were operating in a very different climate from the days when hagiography was produced in Irish monasteries, for they were working against the backdrop of the Reformation and from within the various Irish Colleges in continental Europe. I have selected the following seven, with an indication of the era in which they flourished:

    Colgan, John 1650

    Creagh, Richard 1570

    Messingham, Dr. Thomas 1600

    O’Clery, Michael 1630

    Roth, Dr. David 1600

    Wadding, Luke 1620

    Ward, Hugh 1620

    There are some posts already on this blog on Friars Colgan and O’Clery which can be found under the tag ‘seventeenth century’. My other site, named after Father Colgan’s most famous work, the Trias Thaumaturga, contains a sample of Dr David Roth’s work on Saint Brigid and can be read here. Dr Messingham’s famous work, the Florilegium Insulae Sanctorum, can be read online at the Internet Archive here. Finally, there is an introductory article by scholar Colm Lennon on the life and times of Dr Richard Creagh here. 

    COLGAN, JOHN, a learned Irish divine and antiquarian, was a priest of the Order of St. Francis, and was educated on the Continent. He was a cotemporary of Ward and O’Clery, the learned antiquarians, and a member of the same order. He labored principally on the Continent, in the Monastery of St. Anthony of Padua, and also at Louvain, where he was professor of Theology. On the death of Dr. Ward, Colgan made use of the materials collected and in 1645 produced a folio volume at Louvain, containing Lives of the Irish Saints, whose feasts fall in January, February and March. It is entitled “Acta Sanctorum Veteris et Majoris Scotiae.” He published a second volume in 1647, entitled “Triadis Thaumaturgae,” containing lives of St. Patrick, St. Bridget and St. Columb. He also wrote a critical treatise on the Life and Writings of Dr. John Scot — Duns Scotus — his celebrated countryman, called “The Subtle Doctor,” a man of universal knowledge and unrivalled penetration and powers of analysis. The last was published at Antwerp in 1655. He also left many valuable MSS. in his monastery at Louvain in reference to other Irish missioners and doctors who flourished on the Continent. He died about 1670.
    CREAGH, RICHARD, a learned
    Irish divine scholar and confessor, was
    educated at Louvain, and was consecrated in Rome Archbishop of Armagh.
    He was the author of “Treatise on the
    Irish Language,” “Ecclesiastical History,” a controversal work, “Chronicle
    of Ireland, and Lives of Irish Saints,  etc., etc. He was at length arrested
    under the persecution of Elizabeth, and
    imprisoned in the Tower. He was offered his liberty, and a substantial reward if he would consecrate some of
    the reformed bishops, but he firmly refused, and at length died in the Tower,  from neglect and suffering, A. D. 1585.

    MESSINGHAM, THOMAS, an Irish divine and writer, was born in the province of Leinster, Ireland, about 1575. He received his education principally in France. He was an Apostolic Prothonotary and Superior of a community of Irish ecclesiastics in Paris. He published in Latin a volume containing lives of many of the Irish saints. It was issued in Paris in 1624, and was entitled “Floreligium Insula Sanctorum.”

    O’CLERY BRO. MICHAEL, an eminent and learned antiquarian and historian, was a native of Ulster and a monk of the order of St. Francis. He was educated on the continent, and was a contemporary of Dr. Hugh Ward, who was his religious superior, and who sent him to Ireland from their monastery in Louvain to collect material for projected Irish histories and monuments of the past. On the death of Dr. Ward, O’Clery continued the labors, and produced an “Abridgment of the Lives of the Irish Kings,” with their genealogies. Also lives of Irish saints called “Sanctilogium Genealogium,” and also a history of the different inhabitants and conquests of the island, wars, and other remarkable events up to the twelfth century. This work is called “Leabhar Gabheltas.” He was also the principal author of the “Annals of the Four Masters.” His assistants were his brothers Conary and Peregrine O’Clery and Ferfessa O’Mulconry, or O’Conroy.

    ROTH, DR. DAVID, an Irish divine and philosopher, and one of the most learned and eloquent men of his age, was born in County Kilkenny, Ireland, about 1570. He finished his education on the Continent and became Professor and Doctor of Theology in the College of Douay, and still later Bishop of Ossory. He was skilled in all the learning of the day, and according to Usher was unrivalled in the extent and profundity of his knowledge; a renowned orator, a subtile philosopher, a profound theologian and a learned historian; he wrote on all subjects, and contributed materially to the sum of human knowledge. He was the author of many works in Latin, and among them “Hibernia Resurgeras,” which was printed at Rouen and Cologne in 1621, and also a work on the antiquities of Ireland.

    WADDING, REV. LUKE, an able and learned Irish priest, was born October 16, 1588 at Waterford, and like most of the Irish ecclesiastics of those days received his education on the continent, principally in Spain and Portugal with the Jesuits, on account of the Penal Laws which made it felony at home. He held a professorship at Salamanca where he joined the Franciscan order and afterward resided in France and later in Rome, where he wrote with indefatigable industry, pursuing historical investigations. He was author of a History of the order of St. Francis and edited the Opera Speculativa of his renowned countryman Duns Scotus, which he published in 12 folio volumes, at Lyons in 1639. He was offered a Cardinal’s hat, which he declined. He also edited Calasio’s Concordance, besides producing many other important works. He died at Rome in 1657.

    WARD, HUGH, an Irish divine, writer and antiquarian of the seventeenth century, was a native of Donegal and was educated at Salamanca, in Spain. In 1616 he joined the Order of St. Francis and was sent from Salamanca to Paris where he completed his ecclesiastical studies. He was afterwards Lecturer in Theology and Warden at Louvain, Netherlands. He wrote a number of works relating to Ireland, and planned writing an Universal History of Irish Saints, and sent one of his monks, Michael O’Clery to Ireland to collect materials for the purpose, but died before the project was well commenced.

  • Saint James the Apostle, Spain and Ireland: A 17th-century View

    July 25 is the feast of Saint James the Apostle and I came across some interesting claims that he may have visited Ireland in the work of a seventeenth-century Irish priest, John Lynch (c.1599-1677). Father Lynch was one of a number of post-Reformation Irish writers who sought to uphold the reputation of the native medieval Church. The target of his most famous work, Cambrensis eversus (Cambrensis Overturned), published at St. Malo in 1662, was not any of the classical reformers, but rather the twelfth-century Anglo-Norman chronicler, Giraldus Cambrensis, Gerald of Wales. Gerald’s accounts of Ireland betrayed a colonialist-type approach to the natives whom he saw as unsophisticated barbarians who were not even properly Christian at all. He recorded all manner of weird and wonderful tales in association with Irish saints and holy places, including, I might add, the story of the perpetual fire at Kildare and its all-female attendants. For Gerald, Ireland was less a ‘land of saints and scholars’ and more a land of the bizarre and barbarous. Father Lynch’s work set out to put the record straight and in doing so he amassed a huge body of historical evidence. A central plank of his thesis was that Ireland had always been faithful to the centre of Western Christianity at Rome, something for which its people were now suffering. Some of the sources produced were rather curious, as Professor Salvador Ryan explains:

    Most surprising of all, perhaps, Lynch underscored Ireland’s ancient loyalty to the Roman Church by claiming that the Gospel had first been preached in Ireland by no less than one of the twelve Apostles. Cambrensis eversus cites Joseph Pellicer (1602-79), chronicler to King Philip IV of Spain, who in the course of expounding on the legend that St James the Apostle had preached the Gospel in Spain, had also claimed that there were ‘many authorities and facts proving that James had also preached in Ireland’. Here Lynch also quotes the work of his fellow countryman, the historian Philip O’Sullivan Beare (c.1590-1660), whose Tenebriomastix (‘A Scourge for the Trickster’), written in the early 1630s, details how St James, on his return from Spain, had preached in Ireland, accompanied by his father Aristobulus or Zebedee, who stayed on after him as Ireland’s first bishop. Only then had James passed over to Britain. Lynch thus established an impeccable Roman and even apostolic pedigree for the Irish Church.

    S. Ryan, ‘Reconstructing Irish Catholic History after the Reformation’ in K. van Liere, S. Ditchfield and H. Louthan, eds., Sacred History: Uses of the Christian Past in the Renaissance World (Oxford, 2012), 197.

    Fortunately a translation of Cambrensis eversus is available online, so I thought it might be interesting to see exactly what the Spanish chronicler had to say about Saint James and Ireland. The claims are cited in connection with a discussion of the antiquity of Irish Christianity which in Lynch’s view predates not only Saint Patrick but also the mission of Palladius:

    However, that there was no absurdity in Prosper’s statement of the existence of Christians in Ireland before the arrival of Palladius is evident from the undoubted fact that many illustrious heralds of the faith had preached Christ in Ireland before the mission of Paladius; and that their labour was not without fruit is equally certain from the scattered ears, if not the abundant harvest which sprang up in the field of their religious labours. Thus, according to Joseph Pellicer historian to the king of Spain, there are many authorities and facts to prove that St. James the apostle preached the Gospel in Ireland. He quotes many passages to that effect from the Works of Julian archpriest, of St. Justa, which I transcribe here from the “Tenebriomastix” of Philip O’Sullivan against Camerarius.

    “No. 136, I have read in the book of Dexter of Barcelona, that St. James, on his return from Spain, preached the faith in Ireland. He embarked at the port of Braganta, in Gallicia, and was accompanied by Aristobulus, or Zebedee, his father, who, it is said, remained there after him, and was the first bishop. The apostle then passed over to Britain, having provided Ireland with bishops, priests, and deacons. No. 167, St. James, returning from Spain, visited Britain and Gaul, and preached in Ireland. He landed in the harbour of Dublin and erected a church to St. Mary, and converted those districts to Christianity. His seven companions, his own disciples and, as it were, his fellow apostles, Torquatus and Ctesiphon, were established by him in Ireland. No. 208, It appears from a constant tradition and the old monuments of Spain, that St. James, the son of Zebedee, passed over to Ireland (which had been peopled from Spain) with seven disciples and others, and laid there the foundation of the Christian faith. No. 434, This apostle wrote the first Epistle and Scripture of the New Testament to the Spaniards. No. 482, Idelsetus, chosen among the 12 disciples of St. James, was consecrated in Ireland and sent with others by St. Peter into Spain. No. 483, Seven holy bishops, disciples of St. James, returning from Rome, landed in Gaul, and passing thence preached the faith in Ireland.”

    To these we may add a passage from Vincent of Beauvais. “When the apostles visited all parts of the globe, St. James, by the inspìration of heaven, landed on the shores of Ireland, where he strenuously announced the word of God, and is said to have chosen seven disciples — namely, Torquatus, Secundus, Indalecius, Tisephont, Eufrasius, Cecilius, and Ischius.” Joseph Pellicer asserts that these facts are confirmed by Braulio in his additions to the Chronicle of Maximus. The words of Dexter appear to add some authority to these statements, where he writes under the year 41, “that St. James visited Gaul and the Britains” for Ussher proves, by a host of authorities, that Ireland was anciently included among the British isles.

    Rev. M. Kelly, ed and trans, John Lynch ‘Gratianus Lucius, Hibernus’, Cambrensis Eversus, Vol. II (Dublin, 1850), 663-665.

    Professor Ryan’s work puts these 17th-century Spanish quotations firmly into their historical context and makes some further interesting observations on other attempts to link Ireland and Spain:

    O’Sullivan Beare also makes every effort to identify Ireland’s early history with that of Catholic Spain. He emphasizes the ‘Milesian Myth’ which details how the Irish race is descended from four sons of King Milesius of Spain, who came to Ireland in 1342 BC, and how since that date Ireland has been ruled by no less than 181 kings of Milesian lineage. In one notable episode from the distant past, a mythical king of Munster is restored to his kingship by 3,000 Spaniards after he flees to Spain and marries the king’s daughter. Like Lynch, O’Sullivan Beare also makes reference to Ireland’s supposed link with St. James the Apostle. Modern scholars have noted that throughout this period Ireland is spelt as Ibernia rather than Hibernia in an effort to create the optical illusion that the name is somehow cognate with Iberia.

    S. Ryan, ‘Reconstructing Irish Catholic History after the Reformation’ in K. van Liere, S. Ditchfield and H. Louthan, eds., Sacred History: Uses of the Christian Past in the Renaissance World (Oxford, 2012), 198-199.

    Today there is an Irish Society of the Friends of Saint James which was founded to promote the pilgrimage route to Santiago de Compostela. A paper by scholar Dagmar Ó Riain-Raedel on The Irish Medieval Pilgrimage to Santiago de Compostela is available to read at the archives of the periodical History Ireland here. Blogger Edel Mulcahy also has a piece on The Camino Connection here.

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  • An Irishman and Scholar

    Below is an article which was first published in 2009 at my previous site and which I originally sourced here. In it Father Pat Conlon, OFM, pays tribute to another Irish Franciscan, the great seventeenth-century hagiologist, Father John Colgan. The article provides a very useful introduction to the work of Father Colgan and the other Irish priests whose work preserved so many of the lives and traditions of the Irish saints:


    FR PAT CONLAN, OFM, honours Fr John Colgan the Franciscan who died 350 years ago this year.

    It was just after Easter 1652. Fr John Colgan took a deep breath before opening the letter. He recognised the seal on the back as that of Fr Pedro Manero, Franciscan Minister General. The Irish friar took a moment to scan the Latin text. Then he smiled as he realised that it was one more load lifted from his back. It had started two years back when the Irish Provincial and his Definitory had appointed Fr John as Commissary of the Irish Franciscan colleges in Leuven, Prague and Wielun. He was 58 years old and in poor health. Also his Guardian in Leuven, Fr Bonaventure Meehan, was opposed to the appointment. Fr John had written saying that there was no way that he could travel from Flanders to Poland and the far end of the Empire. At last the Minister General had acknowledged reality and withdrew the appointment. Fr John returned to his desk, covered with neatly written sheets of paper. He was resolved to continue his research on the Saints of Ireland. Nearly twenty years before, on 8th November 1635, Fr Hugh Ward had died in the college. Fr John had just returned from his years as a lecturer in several Franciscan colleges of the German Province of Cologne.

    Another Fr Hugh, Hugh MacCaughwell, had received John into the Franciscans at Leuven on 26th April 1620. It has taken him twenty-two years to find his way into following Saint Francis. Born at Pierstown near Carndonagh in the heart of Inishowen, he had grown up during a time of war. The area had not been disturbed when O’Donnell and O’Neill rose against the English. He could recall the anxiety among the locals when the English garrisoned Derry in 1600. That same garrison had played their part in the devastation of Inishowen in 1608 when Sir Caher O’Doherty had rebelled against English rule. John was then in his teens. The events had turned his mind towards study on the continent. He had studied for the priesthood, been ordained in 1618 and qualified as a lecturer before finally deciding to become a Franciscan. He had lectured at Saint Anthony’s College, Leuven, before continuing his career in the colleges in the Rhineland.

    Fr Hugh MacCaughwell had introduced Fr John to the great Franciscan theologian, John Duns Scotus, and persuaded him to base his lectures on the teachings of Scotus. Fr Hugh had been called to Rome in 1623 and died there only three months after his consecration as Archbishop of Armagh in 1626. Fr John had kept in contact with Leuven and knew that Fr Hugh Ward had taken over. He and John were from Donegal, born only a year apart and found their way to Saint Anthony’s College after ordination elsewhere. Both shared the vision, developing in the College, of showing the intellectuals that Ireland deserved its place among the cultures and traditions of Europe. One way of doing this was by putting together a proper history of Ireland, both civil and ecclesiastical. A group of Jesuits were working in Antwerp on the lives of saints. Led by Jean Bolland, they had a system of editing older lives and publishing them in Latin according to the chronology found in the liturgical calendar of the Church.

    Scholarship in a Time of War

    Fr Hugh Ward gathered a team in Leuven and encouraged friars to check libraries for texts during their travels. He sent Br Mícheál Ó Cléirigh back to Ireland in search of manuscripts. Slowly the material accumulated at Saint Anthony’s. Ward was busy as Guardian of the college in 1626-29 and as a lecturer. He suffered from ill health from 1630 and made a special effort to give a eulogy on the great friend of the friars, Isabella, Princess of the Belgians, on 1st December 1633. Fr John’s return from Germany filled the slot made vacant by the sick lecturer. The Dutch took the opportunity of the death of Isabella to strike for complete independence from Spain. Both Dutch and French armies invaded Flanders, captured Tienen and laid siege to Leuven on 24th June 1635. The Irish Regiment of Preston was one of the four defending the town and were mainly responsible for the successful defence of the town. The friars were chaplains to the regiment and shared in the honours given to their countrymen. The main Spanish army raised the siege on 3rd July. The stress of the siege did nothing for the health of Fr Hugh Ward and he died on 8th November 1635. The Guardian, Fr Louis Dillon, invited Fr John to take charge of the project to publish the lives of the Irish saints.

    Fr John was in regular contact with Jean Bolland in Antwerp and adopted the same plan — publish Latin editions of lives of the saints as found in old manuscripts in the order of the liturgical calendar. He got a worthy assistant, Fr Brendan O’Connor, who went in 1638 to research libraries in France, Italy, England and Ireland. Br Mícheál Ó Cléirigh had returned from Ireland in 1637 with more manuscripts and the text of his proposed history of Ireland or the Annals of the Kingdom of Ireland. Fr John continued his work on the Irish saints. At the same time he sought funding for fresh publications by the team at Saint Anthony’s. Br Mícheál died in 1643 and was buried in the cloister of the college. Fr John mediated on his achievements and in 1645 came up with the title of the Annals of the Four Masters for Br Mícheál’s major work.

    Books Published

    The manuscripts were piling up in Leuven but funds for publication were drying up. War in Europe, civil war in England and the insurrection in Ireland made benefactors think twice about spending. Fr John put his name to a solemn appeal by the Guardian, Vicar and lecturers for funds to print the lives of the Irish saints “to the great good and glory of our Church and Catholic countrymen.” Hugh O’Reilly, Archbishop of Armagh, wrote from Kilkenny in December 1642 authorising the friars to use part of the funds belonging to Armagh and lodged in Saint Anthony’s in Leuven to publish some of the books prepared by Fr John. Work pushed ahead and the first volume containing the lives of the Irish saints for January, February and March (Acta Sanctorum Hiberniae) was published in Leuven in 1645. The Bollandists had published the first volume of their Acta Sanctorum covering the month of January in 1643. The Franciscan Archbishop of Dublin, Thomas Fleming, provided the means to publish the next volume, Triadis thaumaturgae (the three miracle workers, Patrick, Brigid and Columba), in Leuven 1647. The third volume containing the lives of the Irish saints for April, May and June was ready for the printer in 1649. The war situation was now critical and the work remained unpublished. Even the Bollandists were having financial problems. The second volume of their Acta Sanctorum with the lives for February did not appear until 1658.

    The arrival of Cromwell in Ireland and the resulting persecution brought a flood of friars seeking refuge in Leuven. Even the grants to keep the college going were insufficient for the larger community. Despite his health and the lack of funds Fr John struggled on. He returned to his original interest in Scotus. A stupid English Franciscan, Angelus Mason, had claimed that Scotus was English. Our Irish friar published a small volume on the fatherland, life, theology and value of Scotus (Tractatus de Joannis Scoti Doctoris Subtilis …) in Antwerp in 1655. It made it clear that the Subtle Doctor, to give him his medieval title, was Irish. We now know that he was born in Scotland.

    Unfinished Work

    Fr John died in Saint Anthony’s College on 15th January 1658, just three hundred and fifty years ago. Fr Thomas Sheerin took responsibility for publications in the college. The late Fr John’s cabinets were loaded with material ready for the printer. In addition to his work on the Irish saints and that of the Four Masters on Irish history, Fr John had begun to write on the Irish in other parts of Europe. One volume covered the general mission of the Irish outside of Ireland with a list of saints (852 pages of manuscript). The next dealt with England, Brittany, the rest of France and Belgium (1088 pages). Another covered Lotharingia, Burgundy, Germany on both banks of the Rhine and Italy (920 pages). But time had moved on. Despite the best efforts of Fr Thomas, the tremendous work of Fr John Colgan remained unpublished until the Irish resurgence of the twentieth century.


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