Laidgen or Laid- cend, of
Clonfert
Molua, now Kyle, Queen's County, at January 12th, in the First
Volumeofthis Art.
Volumeofthis Art.
O'Hanlon - Lives of the Irish Saints - v8
, p.
91.
xs» This form is manifestly a denomination applied to the great Lough Erne, which lies chiefly within the present County of Fer- mahagh. "
20
valde gravatus, habitare non potuit. "
3I
The Acts of this saint may be found, at the 12th of December,
lakes within it. See
vero in die suo quodcumque semen semi-
naret, triticum fiebat, et erastino die herba
fiebat et operiebat terram. "
24 See Colgan's "Acta Sanctorum Hi
bernise," xxiii. Februarii. Appendix ad
Vitam S. Finniani, cap. iii. , p. 405.
2s However, this statement presumes that
Finian had been living at the time. Now it
is only mentioned, in the Salamancan Life
of our saint, that he went to the school of
St. Finian, a name which it bore long after
the holy founder's decease,
»* "
See Rev. Dr. Lanigan's Ecclesiastical
The Salamancan Life states: Sed History of Ireland," vol. ii. , chap, xii. , Lugidius, in illo loco tentatione mulierum sect, vii. , p. 205, and nn. 86, 87, p. 20S.
" See
Vita S. Moluse, cap. xxvi. , p. 373.
23The Bollandist Life adds: "
Fleming's
" Collectanea
Sacra,
Lugidius
50 LIVES OF THE IRISH SAINTS. [August 4.
time, in this, his own part of the country, no place should be more renowned than that, which he was destined to occupy, not even the place of his resurrection. Thereupon, the saint asked him, where should be the place for his resurrection ; and the chieftain replied, that it should be on the con- fines of Minister and Leinster. He also said, the saint must build many houses to God's honour, both in his own country and in other places, and whatever would be required for these objects he should furnish. Faolan stated, also, that he himself would become a religious under Molua's rule.
2 All of these predictions were duly fulfilled. ?
Receiving these prophecies, as inspired of God, the saint gave his blessing to Foelan, and to his people. Then, he came with his monks to that territory, where lived the Dail Birrn of Ossory, bordering on Minister and Leinster. He there visited two brothers of his mother, living in the country of Ossory. One of these uncles received him with joy, and bestowed his possessions on the saint. This act, nevertheless, was displeasing to the other, who hoped to inherit them. The latter drew his sword upon the saint, and would have killed him on the spot, but for the interposition of his benefactor; however,hedestroyedthecellwhichMoluahadtherecommenced tobuild. Moluadeclared,beforetheexpirationofamonth,thatheshoulddie, and that his inheritance should pass away. So the event proved, as declared
by him. 28 Not wishing to remain longer in that place, an angel appeared to St. Molua, directing him to proceed to the mountain called Smoil, and also denominated Sinnoir. At the foot of it, as intimated, should Molua erect his greater establishment. In obedience to that command, Lugid set out to visit a certain man, named Bledne or Blende, who lived in a place called Rosbilech or Ross Buaileadh. 29
Meanwhile,
an
angel
of the Lord
appeared
to " On Blende, saying :
to-morrow, the holy Abbot Molua, following five white cows having red
ears, shall come to thee. Offer him thy inheritance, for thou shalt be one
of his monks. " This instruction was obeyed ; and the prediction was
fulfilled afterwards, when Molua built a cell on the man's property, which
was called Ros Buaileadh. 3° Accordingly, Lua set out driving the five
cows before him. With his companions, Molua made frequent delays on
that journey, to enable his cattle to feed on the pasturage, as he proceeded.
For many days, Lugid remained with Bledne ; but, for a reason whimsical
enough, he seems to have changed his mind with regard to his habitation. 3 1
It has been supposed, that before our saint departed from this territory, he
left some of his disciples behind him as residents. 33
•
Thence,
bordering on the confines of Leinster and Minister. At this time, Berach was ruler over the principality ; and from him, our saint sought a place, for erection of a monastery. Having raised to life the son of that ruler, the father was so overjoyed, he made an offering of his own castle, and of its
*? See "Fleming's "Collectanea Sacra," 3° See Fleming's "Collectanea Sacra,"
Molua set out for Leix and towards that of territory, part it,
Vita S. Moliue, cap. xvii. , p. 373 Vita S. Molure, cap. xxix. , p. 374. 28 '
See the Salamancan Life, edited by Fathers De Smedt and De Backer, num. 31.
29
3 ItisthusstatedintheSalam. mcanLife:
"Quadam autem die, cum ibi Lugidiul audisset bal. itum ovis, dixit: In hoc loco non ero : ubi enim fuerit ovis, ibi erit mulier:
32 "
See Rev. Dr. Lanigan's Ecclesiastical
History of Ireland," vol. ii. , chap, xii. , sect. vii. , p. 206.
According to some accounts, this is said to have been the ancient name for Clonfert Molua. SeeRev. Dr. "
ibi ubi vero peccatum :
Lanigan's Ecclesi- astical History of Ireland," vol. ii. , chap. xii. , sect, vii. , n. 91, pp. 208, 209. From
et ubi fuerit mulier,
peccatum, ibi ei it diabolus : et ubi diabolus, ibi infernus erit. "
the order of the
narrative, however, the present writer is induced to draw a different
conclusion.
August 4. ] LIVES OF THE IRISH SAINTS. 5*
lands to God and to St. Molua, so that a monastery might there be established. The saint refused this gift, as being one too generous and in- viting ; but, he asked for a site, on the southern slope of Mount Bladhma, astheAngelofGodhaddirectedhim. Thechiefnotonlygrantedthis request, but imposed on his people the payment of a tribute, to support this intended establishment. Molua blessed the chief, his posterity and people. " Hereupon the saint directed his course to that mountain indicated and called also Bladhma. Formerly, this is said to have been the boundary between Leinster and Minister. 3?
Distant View of Slieve Bloom Mountains, Queen's County.
That fine range of mountains, at present called Slieve Bloom, was formerly the dividing line between the territories of Leix and of Ely O'Carroll, as it is at present of the King's and Queen's Counties in Leinster. 34 It reaches from the vicinity of Clonaslee, a village in the barony of Tinnehinch, in the Queen's County, and it extends about sixteen miles, in a south-south western direction, towards the vicinity of Roscrea town, at the northern extremity of the County of Tipperary. ss Several of the summits vary from about 1,000 feet to over 1,700 feet above the level of the sea, and from many of those heights, the views are most commanding, extensive and magnificent. Those mountains are generally of the sandstone formation,? 6 and on the steep
33 See William Wenman Seward's " "
graphiaHibernica inloco.
34 The western slopes are in the barony of
35 The accompanying illustration of the Slieve Bloom Mountains as a distant view has been sketched by the writer in October, 1890, from Pass House, a place in the Queen's County, endeared to him by early residence and as>ociations. The sketch has been trans- ferred by William F. Wakeman, to the
wood, engraved by Mrs. Millard.
36 See " The Parliamentary Gazetteer of
Ballybrit, King's County, whereas, the eastern sides, which are more fertile and productive, lie within the baronies of Tinnehinch, Uppervvoods and Clandonagh, Queen's County ; while those mountain ranges occupy more or less of the parishes of Letter- luna, Kinnety, Roscomroe and Roscrea, in the King's County ; and of the parishes of
Topo- Kilmanman,Rearymore, andKyleintheQueen'sCounty.
Rosenallis,Offerlane
52 LIVES OF THE IRISH SAINTS. [August 4.
western slopes, the soil is mostly of a cold grit, and its quality is argillaceous, being interspersed with rocks of freestone. Light sandy loam, gritty shallow
gravel, a stiff yellow clay, and a deep brown clay, with various springs, and wetirreclaimablebog,abound. Severaltractshoweverpresentgoodpasture
lands, which are grazed all the year round by flocks of sheep and by young cattle. The Slieve Bloom range is possessed of every natural beauty peculiar to mountains, while the varieties of their wilds, with their mineral and vegetable productions, are calculated to excite admiration, and are well deserving attention from the naturalist and lover of beautiful scenery. 57
Only two good roads have been engineered within the present century to crossSlieveBloom. Formerly,ithadonlyoneinnerpass,calledtheGapof Glandine, which could not admit two horses to travel abreast. Heath and furze usually crown the upper summits, which in many places are wet and spongy. Butter and cheese were largely manufactured on the eastern farms of Slieve Bloom, during the last century 38 the latter product is now
delightful and extensive views to suit his meditated religious establishment, St. Molua sought the southern lower slopes of Slieve Bloom, whence a charming prospect is opened over the rich valleys of the Rivers Nore and Suir to an almost illimitable distance. Sheltered from the northern blasts, that exposure
faces the south.
Coming to the place designed, Molua began to build a large and com- modious monastery, not far from the noted highway, called Belaghmore, by the ancient Irish. 39 There, on the borders of Leinster and Munster, and
;
a thing of the past. With a true instinct for selecting one of the most^
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. " Itwasthusnamed,becauseofthemiracleswhichwerewrought by him there, during his life, and through his intercession after death. A large and famous town grew up, in the neighbourhood of that church. An hospice or a receptacle for pilgrims and strangers was also established in that
locality, with the counsel of the brethren, and the approbation of their holy 1
superior/ Again Lugid asked them, what land they should set apart for the seniors. They replied, that a field called Fitheth should be selected.
Then said Lugid " Our senior is Christ, give that plot for the use of the
:
guests. " When the dwellings for the city were about to be planned, St. Lugid
"" In what place shall you build the Abbot's house ?
said to his brothers :
Having pointed out a site the most suitable in their estimation, Lugid said :
"Christis our
ruins of Clonfert Mulloe
road, not far from Borris-in-Ossory, in the parish of Offerlin, barony of Upperwoods and Queen's County. These remains stand in the centre of an extensive and a quadrangular grave-yard, which is very full of modern
let us erect there the— The
Abbot, guest-house. " present
Ireland," vol. iii. , p. 251.
37 See Sir Charles Coote's " General View
of the Agriculture and Manufactures of the King's County," chap, i. , sect. 4. , pp. 9, io.
—now known as
are to be seen near a
County, collected during the Progress of 38 See Sir Charles Coote's " General View the Ordnance Survey in 1838. " Letter of
of the Agriculture and Manufactures of the
Queen's County," chap, xiv. , sect. 2. , p. 180.
P. O'Keefe, dated Mountrath, Dec. 1st,
1838, pp. 120, 121.
40 fn t| )e Life, the origin of the name is 39 "
Keating states, that OeAlAch mop in Ossory was the ancient plige oaU, which the Dinnseanchus sets down as one of the five principal roads of Ireland. In the Book of Lismore, it is said, that St. Patrick on a certain occasion passed from Achadh-bo to
thus explained; Cluain ferta Molua, id est, Latibulum m'uabile S. Molua is quod ipse in sua vita multa miracula in ea fecit, et adhuc gratia Dei per eum patrantur. "
4 ' See Fleming's "Collectanea Sacra," Vita S. Molua, cap. xxx. , p. 374.
high
fl-i&i'o "oaIa mo Unioip and thence to Ros- crea. See " Letters containing Information relative to the Antiquities of the Queen's
Kyle
Atjgttst 4. ] LIVES OF THE IRISH SAINTS. 53
graves ; while many curiously lichen-covered plain stones, with other lime- stoneinscribedtombs,areplacedoverthem. Thesituationisanuncommonly delightful one ; fertile and fine land being in the immediate neighbour- hood. Beautiful and large hawthorn bushes were in and around the burial- ground, and the first time this spot was seen by the writer, these were in full blossom. '*2 Then the existing walls seemed to have extended about 32 feet in breadth, by 17 in width, on the interior. These walls were of considerable thickness. The stones, with which they had been built, were of large size on the exterior face, and the mortar appeared to be of a very adhesive quality . ^3 Already allusion has been made to Clonfert Molua. now called
whentheoldchurchtherehadbeen tomuch — Kyle," subjected dilapidation. ^
—
destruction has proceeded, so that now, scarcely a vestige of it remains. In
A
still more recent visit *6
proved
since that time not so remote
decay
or
December, 1838, we are informed, that in the gable then standing, there was a
large pointed window, widening inside and injured in parts. The old church would appear to have been at that time about 42 feet long, and 20 feet wide on the inside. The walls were then nearly three feet in thickness. 4?
CHAPTER III.
THE SAINT AND SEVERAL OF HIS DISCIPLES VISIT HY-FIDGENTE—THE GREAT NUMBER OF RELIGIOUS HOUSES FOUNDED BY ST. MOLUA—HIS MANNER OF LIVING AT
CLONFERT-MOLUA—HE RELEASES A CAPTIVE FROM THE KING OF IRELAND—
SAID TO HAVE BEEN CONFESSOR FOR MANY DISTINGUISHED SAINTS—THE DRUIDS STATED TO HAVE BEEN FORMERLY OCCUPIERS OF CLONFERT MOLUA—THE BULLAUNS—
SUPPOSED CONNECTION OF OUR SAINT WITH KILLALOE.
After some time spent at Clonfert Molua, the saint, with many of his
disciples, went to Hy-Fidgente, his own part of the country. There, he
received several donations from the people.
The king asked him, where his
house had been built. The saint
replied :
" I have founded it
among many
people. " Whether this was meant to signify, that it had been erected in a
populous neighbourhood, or between the people of Leix, Ossory and Eli, is
not very clear, but probably he meant the latter, as the king then said : "Your monks in after time shall suffer many persecutions in that place. " Lugidius
replied, in the language of our Divine Saviour, " Those who persecute them onearthshallnotseemyfaceinheaven. "1 Otheraccountshaveit, that when he went to Hy Fidgente, many monks accompanied him to his own part of the country, where he received oblations of lands and of other effects. There, it is said, he built fine cells and renowned monasteries, which were dedicated to the Almighty, not alone in his native district, but in other places, in which he promulgated his rule, and where he left various con- gregations.
It has been stated, that our saint established as many as one hundred re- ligioushouses. But,alearnedwritersuggests,thatallofthesewerenotfounded
42 In May, 1872.
43 The upper part of the walls had been removed, however, and all the ancient featureswerenearlyobliterated,whenvisited by the writer, at that time.
44
See at the Life of St.
Laidgen or Laid- cend, of Clonfert Molua, now Kyle, Queen's County, at January 12th, in the First
Volumeofthis Art. i. work,
« T n May, 1872.
4<5 In October, 1890.
47 See "Letters containing Information re-
lative to the Antiquities of the Queen's
County, collected during the Progress of vthe Ordnance Survey in 1838," vol. i. Letter of P. O'Keefe, dated Mountrath, Dec. 1st,
1838, p. 116. " Chapterhi. —1 See Acta
Sanctorum,"
54 LIVES OF THE IRISH SAINTS. [August 4.
immediately by himself, in all probability ; for many might have been foun-
dations of disciples belonging to his order or institution. 2 It seems un-
accountable, that the learned Archbishop Ussher 3 has applied St. Bernard's
words to a Lua, who is spoken of in the Life of St. Columbanus, by Jonas,
and who was undoubtedly a different person from the present saint. In
alluding to the monastery of Bangor, as having spread ramifications of religious
houses over the rest of Ireland ; St. Bernard refers to a St. Luanus, an
alumnus of that place, who had the reputation in the twelfth century of
having alone founded one hundred monasteries. However, the Luanus
alluded to could have been no other than Molua of Clonfert-Molua, of whom
we may assert, that he did not go abroad with St. Columbanus. 4 This work
he continued in localities, where several congregations and sacred offices
were instituted ; and where many miracles were wrought by him, during life,
and through his invocation, after deaths At one time, St. Molaissi was
afflicted with an ulcer in the breast, while his mouth was turned away,
through pain ; yet, he refused to avail himself of natural remedies. St.
Molua came to him and enquired if he might be allowed to relieve that part
of the body, in which he suffered pain. Molaissi told him, on no account
to touch that ulcer ; but, to offer up prayers, and to make the sign of the
cross over it. Our saint complied with his request. Immediately, all pain
vanished from the breast of Molaissi, a radical cure having been effected.
Both saints, with their disciples, gave thanks to God, for so propitious an
6
event.
A great number of monks flocked to Clonfert Molua, and placed them-
selves under the rule of its holy abbot, who received them most affectionately. Indeed, it was his habitual practice, to deal leniently with all his subjects;
so that only by mild persuasions, and without asperity of speech or manner, did he seek their spiritual correction or improvement. An anecdote is related, whereby we may understand, he had an indirect and a pleasantly quiet way for administering reproof. A laic, who was probably with him as a novice, seems to have been so eccentric, that he did not wish any other person to live in the house with him. One day, while he was alone, Lugid paid him a visit, and found that he was sitting before the fire warming himself. Then said the laic to him " Sit down and warm your feet. "
:
" You
the man went out, and on returning, he found Lugid walking about the fire- place and turning around, so as to obstruct the heat from reaching the owner. Then said the laic to him : "Why are you thus acting, or why do you walk before the fire. " Then Lugid replied in a vein of satiric humour : "I do so turn myself, that I may receive the whole benefit of the blaze, and that
it alone may warm every part of my body. " The reproof was felt, and then that man consented to have another share his place of dwelling. ?
tomus i. , Augusti iv. De S. Lugido sive Luano, Abbate Cluainfertensi, Vita, &c. cap. ii. , sect. 25 recto, p. 346.
Lugid replied :
give
me
good advice,"
and he sat down.
However,
" Ecclesiastical History of Ireland," vol. ii. , chap, xii. ,
« It is plain from his text, th. it St. Bernard meant Luanus as being a founder of monas- teiies in Ireland ; nor does he speak of Columbanus or other of
See Rev. Dr.
Lanigan's
disciples Comgall that went to the Continent, until after
sect, vii. , p. 206.
3 He states, in the "Index
touching upon the foundations of the present
Chronologicus," atA. D. dcxx. : "Luanus (Jonae in Vita
saint. See Rev. Dr. " Ecclesias- Lanigan's
Columbani, Lua dictus) Benchorensis
tical History of Ireland," vol. ii. , n. 93, p. 209.
S See " Collectanea Sacra," Fleming's
Vita S. Moluoe, cap. xxxi. , p. 374.
6 See ibid. , cap. xxxiii. , p. 375.
7 See the Bollandists' " Acta Sanctorum,"
caenobii apud Hibernos alumnus, claruit
:
qui centum solus monasteriorum foundator "
extitisse dicitur. "— Britannicarum Eccle- siarum Antiquitates," p. 537.
August 4. ] LIVES OF THE IRISH SAINTS. 55
Having approached a spot called Tuaim Domnaich,8 near which a cross
was erected, a certain monk accompanying him felt great contrition, because
he had not confessed the sins, committed on that day, to his director. He
asked the permission of our saint, that he might be able to repair such a
""
fault. But, is it so great a sin," said he, to avoid confession in this life ?
"
or is it not quite sufficient, to ask pardon of God for our sins ?
Molua
said: " If a man do not confess his sins, he cannot obtain pardon, unless
the omnipotent God in his mercy shall grant it to the penitent, after inflicting
a great punishment of penance on him here, and after a public accusation by the Devil, on the day of future judgment. For, as the pavement of a house is daily covered by the roof, so must the soul be covered by daily confession. " The monk, hearing this from his abbot, promised to confess his venial faults, which he afterwards did with great exactness, while the saint and his brethren were greatly rejoiced, because this monk abandoned his
former presumption. 9
A bard named Conan had joined his religious community, but he was
:
not used to manual labour. One day, Lugid said to him " Let us go
together,anddoalittlework. " Takingwiththemtworeaping-hooks,and going into a wood, they found there a great quantity of thistles. Then said
" Come, and let us cut down this brake of thistles
Lugid : together. "
n when
one of the thistles, the bard soon struck it down. Then the abbot told him
to cease work for that day, much to the surprise of Conan, and both returned
to the monastery. Going again the next day, they cut down only two thistles ; on the third day, they cut down three ; and on each succeeding day, they cut down one more in addition. 10 It was probably to give a practical lesson in persevering industry to his monk, that the abbot so willed. In due course, a great clearance was effected, and afterwards the open was characterized as the Road of Conan. 11 One of his monks, named Dochonna, whilst walking with our saint, fell into a deep pit, and his thigh was broken, in three different places. Moiua approached, and setting the bones with prayer, Dachonna was enabled to rise, without difficulty. Our saint told him, that this cure should be kept a secret, during the term of his own life. He told Dochonna, also, that whenever he should reveal this miracle to any person, he must immediately die. Such also should have been the case on this occasion, but for a cure which was wrought, through the mercy of God. However, conversing with his brethren a long time after this occurrence, Dachonna told what had been done for him by the abbot, when instantly the limb was broken in three places, as before, and he died shortly after- wards, as the saint foretold. His brethren conceived therefore the highest
answered,
" I alone can cut them
off;
Lugid pressing
a fork
against
of their
wished to tack a piece of leather to a shoe, which had been usually worn by
the
impressions, regarding
the brothers, and Lugid was present. When he joined it to the seam, the
" :
tomus i. , Augusti ir. , Vita, &c, cap. iv. , num. 25, p. 347.
8
Rathdowney and Lisdowney lie some few miles to the south of Clonfert Molua, and they seem to have been very ancient
It should be a
if that welt stuck to the shoe.
:
places. It cannot be asserted, however, solete.
that either was identical with the place here named.
9 See Fleming's "Collectanea Sacra"
I2 "
See Fleming's Collectanea Sacra,"
Vita S. Moluae, cap. xxxiv. , p. 375.
J3 See the Bollandists' "Acta Sanctorum,"
sanctity
superior.
5'
good job,
" To God all things are possible. " Immediately, the leather
monk said
said the abbot
remained indissolubly united to the shoe, and it so continued. 13
Then
12 At one a monk time,
Vita S. Moluse, cap. xxxii. , pp. 374, 375.
I0
See this anecdote related in Rev. S. Baring-Gould's "Lives of the Saints," vol. viii. , August 4, p. 39.
" The name at present is probably ob-
Conan
56
LIVES OF THE IRISH SAINTS. [August 4.
One
day,
towards evening. Molua pressed him to remain, during the night; but, Sedna answered, that this was impossible, as he had promised to revisit
Saiger, on that very day. He requested the prayers of St. Molua, that day-
light might be continued during the prosecution of his journey ; for, although the distance from Clonfert Molua was considerable, yet, he hoped for a
miracle, through the merits of its holy abbot. With parting salutations, Sedna prosecuted his journey, and whilst Molua prayed, the sun continued to beam on the bishop and on his companions, until they reached Saiger. The people of that place attributed this miracle, to the merits of their
x Bishop ; their bishop, however, ascribed it to the prayers of St. Molua. 7
The story is told of a certain captive detained by King Neill, and who was afterwards allowed by him to beg for the price of his ransom. With such an object in view, that man went over the mountains to Clonfert, and there he found Lugid engaged in sowing grain. Of this the abbot gave him a handful, which immediately was converted into gold, and this he was directed to give the king. The latter, on learning how it had been obtained,
refused to accept it, but, he told the captive to re-visit Lugid in chains.
The abbot was also authorized to set him at liberty. When the gold was
brought back, it turned again into grain, and Lugid restored the prisoner to freedom. Goingoutfromhischurchoneday,hefoundfourmenbehind
prophecy was fulfilled. However, they all went in company to Rome, and
thence returned together; afterwards, their lives were finished and they were
buried in that same place. The O'Clerys inform us, that Molua was
,8
to David of Cill-muine ; as also to Maedhedg, to Mochaemhog, and to Comhgall, according to an ancient quatrain. '9
The holy Archbishop of Leinster, Moedhog or ^Edan,20 at one time desired making a voyage to Wales, where he might consult with St. David,21
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. Onthis,theprelate,withsevenothercompanions,paidoursainta 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 the kiss of
St. Sedna, '* or T 5 of
Setna, Bishop Saiger,
and they desired to become exiles. Lugid said to them
going into exile, but I say to you, that on the spot where you stand now, there shall your bodies be buried and await the final resurrection. " This
it,
:
Confessor
given
" Come with me, that I may offer you my place before my people. " How-
peace.
ever, the King of Leinster, who was named Brandubh, would not permit
tomus i. , Augusti iv. , Vita, &c, cap. iv. ,
word is anmcara, or "soul frie—nd. "
J 9 It runs in the strain : following
M Molua was Confessor
To David across the tranquil sea, And to Maedhog. and Mochamhog, And to Comghail. "
90
The Acts of this saint are to be found, at the 31st of January, the day for his
in the First Volume of this festival, work,
num. 28,
14 His feast occurs on the ioth of March,
at which day notices of him may be found, in the Third Volume of this work, Art. iv.
15 See Colgan's "Acta Sanctorum Hi-
bernise," x. Martii. De S. Sedna sive Se-
donio Episcopo et Confessore, p. 572.
16
See ibid. , Martii v. , Appendix ad Vitam S. Kierani, cap. v. , p. 473.
" et
Molua? , cap.
p. 348.
17 The author of our saint's life
nos scimus hoc fact—um per merita amborum
a Domino fuisse. " xxxvii. , p. 375.
Vita S.
Art. i.
2I His feast occurs on the 1st of
"A note by Dr. Todd says he was a " Confessor," or "spiritual director.
xs» This form is manifestly a denomination applied to the great Lough Erne, which lies chiefly within the present County of Fer- mahagh. "
20
valde gravatus, habitare non potuit. "
3I
The Acts of this saint may be found, at the 12th of December,
lakes within it. See
vero in die suo quodcumque semen semi-
naret, triticum fiebat, et erastino die herba
fiebat et operiebat terram. "
24 See Colgan's "Acta Sanctorum Hi
bernise," xxiii. Februarii. Appendix ad
Vitam S. Finniani, cap. iii. , p. 405.
2s However, this statement presumes that
Finian had been living at the time. Now it
is only mentioned, in the Salamancan Life
of our saint, that he went to the school of
St. Finian, a name which it bore long after
the holy founder's decease,
»* "
See Rev. Dr. Lanigan's Ecclesiastical
The Salamancan Life states: Sed History of Ireland," vol. ii. , chap, xii. , Lugidius, in illo loco tentatione mulierum sect, vii. , p. 205, and nn. 86, 87, p. 20S.
" See
Vita S. Moluse, cap. xxvi. , p. 373.
23The Bollandist Life adds: "
Fleming's
" Collectanea
Sacra,
Lugidius
50 LIVES OF THE IRISH SAINTS. [August 4.
time, in this, his own part of the country, no place should be more renowned than that, which he was destined to occupy, not even the place of his resurrection. Thereupon, the saint asked him, where should be the place for his resurrection ; and the chieftain replied, that it should be on the con- fines of Minister and Leinster. He also said, the saint must build many houses to God's honour, both in his own country and in other places, and whatever would be required for these objects he should furnish. Faolan stated, also, that he himself would become a religious under Molua's rule.
2 All of these predictions were duly fulfilled. ?
Receiving these prophecies, as inspired of God, the saint gave his blessing to Foelan, and to his people. Then, he came with his monks to that territory, where lived the Dail Birrn of Ossory, bordering on Minister and Leinster. He there visited two brothers of his mother, living in the country of Ossory. One of these uncles received him with joy, and bestowed his possessions on the saint. This act, nevertheless, was displeasing to the other, who hoped to inherit them. The latter drew his sword upon the saint, and would have killed him on the spot, but for the interposition of his benefactor; however,hedestroyedthecellwhichMoluahadtherecommenced tobuild. Moluadeclared,beforetheexpirationofamonth,thatheshoulddie, and that his inheritance should pass away. So the event proved, as declared
by him. 28 Not wishing to remain longer in that place, an angel appeared to St. Molua, directing him to proceed to the mountain called Smoil, and also denominated Sinnoir. At the foot of it, as intimated, should Molua erect his greater establishment. In obedience to that command, Lugid set out to visit a certain man, named Bledne or Blende, who lived in a place called Rosbilech or Ross Buaileadh. 29
Meanwhile,
an
angel
of the Lord
appeared
to " On Blende, saying :
to-morrow, the holy Abbot Molua, following five white cows having red
ears, shall come to thee. Offer him thy inheritance, for thou shalt be one
of his monks. " This instruction was obeyed ; and the prediction was
fulfilled afterwards, when Molua built a cell on the man's property, which
was called Ros Buaileadh. 3° Accordingly, Lua set out driving the five
cows before him. With his companions, Molua made frequent delays on
that journey, to enable his cattle to feed on the pasturage, as he proceeded.
For many days, Lugid remained with Bledne ; but, for a reason whimsical
enough, he seems to have changed his mind with regard to his habitation. 3 1
It has been supposed, that before our saint departed from this territory, he
left some of his disciples behind him as residents. 33
•
Thence,
bordering on the confines of Leinster and Minister. At this time, Berach was ruler over the principality ; and from him, our saint sought a place, for erection of a monastery. Having raised to life the son of that ruler, the father was so overjoyed, he made an offering of his own castle, and of its
*? See "Fleming's "Collectanea Sacra," 3° See Fleming's "Collectanea Sacra,"
Molua set out for Leix and towards that of territory, part it,
Vita S. Moliue, cap. xvii. , p. 373 Vita S. Molure, cap. xxix. , p. 374. 28 '
See the Salamancan Life, edited by Fathers De Smedt and De Backer, num. 31.
29
3 ItisthusstatedintheSalam. mcanLife:
"Quadam autem die, cum ibi Lugidiul audisset bal. itum ovis, dixit: In hoc loco non ero : ubi enim fuerit ovis, ibi erit mulier:
32 "
See Rev. Dr. Lanigan's Ecclesiastical
History of Ireland," vol. ii. , chap, xii. , sect. vii. , p. 206.
According to some accounts, this is said to have been the ancient name for Clonfert Molua. SeeRev. Dr. "
ibi ubi vero peccatum :
Lanigan's Ecclesi- astical History of Ireland," vol. ii. , chap. xii. , sect, vii. , n. 91, pp. 208, 209. From
et ubi fuerit mulier,
peccatum, ibi ei it diabolus : et ubi diabolus, ibi infernus erit. "
the order of the
narrative, however, the present writer is induced to draw a different
conclusion.
August 4. ] LIVES OF THE IRISH SAINTS. 5*
lands to God and to St. Molua, so that a monastery might there be established. The saint refused this gift, as being one too generous and in- viting ; but, he asked for a site, on the southern slope of Mount Bladhma, astheAngelofGodhaddirectedhim. Thechiefnotonlygrantedthis request, but imposed on his people the payment of a tribute, to support this intended establishment. Molua blessed the chief, his posterity and people. " Hereupon the saint directed his course to that mountain indicated and called also Bladhma. Formerly, this is said to have been the boundary between Leinster and Minister. 3?
Distant View of Slieve Bloom Mountains, Queen's County.
That fine range of mountains, at present called Slieve Bloom, was formerly the dividing line between the territories of Leix and of Ely O'Carroll, as it is at present of the King's and Queen's Counties in Leinster. 34 It reaches from the vicinity of Clonaslee, a village in the barony of Tinnehinch, in the Queen's County, and it extends about sixteen miles, in a south-south western direction, towards the vicinity of Roscrea town, at the northern extremity of the County of Tipperary. ss Several of the summits vary from about 1,000 feet to over 1,700 feet above the level of the sea, and from many of those heights, the views are most commanding, extensive and magnificent. Those mountains are generally of the sandstone formation,? 6 and on the steep
33 See William Wenman Seward's " "
graphiaHibernica inloco.
34 The western slopes are in the barony of
35 The accompanying illustration of the Slieve Bloom Mountains as a distant view has been sketched by the writer in October, 1890, from Pass House, a place in the Queen's County, endeared to him by early residence and as>ociations. The sketch has been trans- ferred by William F. Wakeman, to the
wood, engraved by Mrs. Millard.
36 See " The Parliamentary Gazetteer of
Ballybrit, King's County, whereas, the eastern sides, which are more fertile and productive, lie within the baronies of Tinnehinch, Uppervvoods and Clandonagh, Queen's County ; while those mountain ranges occupy more or less of the parishes of Letter- luna, Kinnety, Roscomroe and Roscrea, in the King's County ; and of the parishes of
Topo- Kilmanman,Rearymore, andKyleintheQueen'sCounty.
Rosenallis,Offerlane
52 LIVES OF THE IRISH SAINTS. [August 4.
western slopes, the soil is mostly of a cold grit, and its quality is argillaceous, being interspersed with rocks of freestone. Light sandy loam, gritty shallow
gravel, a stiff yellow clay, and a deep brown clay, with various springs, and wetirreclaimablebog,abound. Severaltractshoweverpresentgoodpasture
lands, which are grazed all the year round by flocks of sheep and by young cattle. The Slieve Bloom range is possessed of every natural beauty peculiar to mountains, while the varieties of their wilds, with their mineral and vegetable productions, are calculated to excite admiration, and are well deserving attention from the naturalist and lover of beautiful scenery. 57
Only two good roads have been engineered within the present century to crossSlieveBloom. Formerly,ithadonlyoneinnerpass,calledtheGapof Glandine, which could not admit two horses to travel abreast. Heath and furze usually crown the upper summits, which in many places are wet and spongy. Butter and cheese were largely manufactured on the eastern farms of Slieve Bloom, during the last century 38 the latter product is now
delightful and extensive views to suit his meditated religious establishment, St. Molua sought the southern lower slopes of Slieve Bloom, whence a charming prospect is opened over the rich valleys of the Rivers Nore and Suir to an almost illimitable distance. Sheltered from the northern blasts, that exposure
faces the south.
Coming to the place designed, Molua began to build a large and com- modious monastery, not far from the noted highway, called Belaghmore, by the ancient Irish. 39 There, on the borders of Leinster and Munster, and
;
a thing of the past. With a true instinct for selecting one of the most^
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. " Itwasthusnamed,becauseofthemiracleswhichwerewrought by him there, during his life, and through his intercession after death. A large and famous town grew up, in the neighbourhood of that church. An hospice or a receptacle for pilgrims and strangers was also established in that
locality, with the counsel of the brethren, and the approbation of their holy 1
superior/ Again Lugid asked them, what land they should set apart for the seniors. They replied, that a field called Fitheth should be selected.
Then said Lugid " Our senior is Christ, give that plot for the use of the
:
guests. " When the dwellings for the city were about to be planned, St. Lugid
"" In what place shall you build the Abbot's house ?
said to his brothers :
Having pointed out a site the most suitable in their estimation, Lugid said :
"Christis our
ruins of Clonfert Mulloe
road, not far from Borris-in-Ossory, in the parish of Offerlin, barony of Upperwoods and Queen's County. These remains stand in the centre of an extensive and a quadrangular grave-yard, which is very full of modern
let us erect there the— The
Abbot, guest-house. " present
Ireland," vol. iii. , p. 251.
37 See Sir Charles Coote's " General View
of the Agriculture and Manufactures of the King's County," chap, i. , sect. 4. , pp. 9, io.
—now known as
are to be seen near a
County, collected during the Progress of 38 See Sir Charles Coote's " General View the Ordnance Survey in 1838. " Letter of
of the Agriculture and Manufactures of the
Queen's County," chap, xiv. , sect. 2. , p. 180.
P. O'Keefe, dated Mountrath, Dec. 1st,
1838, pp. 120, 121.
40 fn t| )e Life, the origin of the name is 39 "
Keating states, that OeAlAch mop in Ossory was the ancient plige oaU, which the Dinnseanchus sets down as one of the five principal roads of Ireland. In the Book of Lismore, it is said, that St. Patrick on a certain occasion passed from Achadh-bo to
thus explained; Cluain ferta Molua, id est, Latibulum m'uabile S. Molua is quod ipse in sua vita multa miracula in ea fecit, et adhuc gratia Dei per eum patrantur. "
4 ' See Fleming's "Collectanea Sacra," Vita S. Molua, cap. xxx. , p. 374.
high
fl-i&i'o "oaIa mo Unioip and thence to Ros- crea. See " Letters containing Information relative to the Antiquities of the Queen's
Kyle
Atjgttst 4. ] LIVES OF THE IRISH SAINTS. 53
graves ; while many curiously lichen-covered plain stones, with other lime- stoneinscribedtombs,areplacedoverthem. Thesituationisanuncommonly delightful one ; fertile and fine land being in the immediate neighbour- hood. Beautiful and large hawthorn bushes were in and around the burial- ground, and the first time this spot was seen by the writer, these were in full blossom. '*2 Then the existing walls seemed to have extended about 32 feet in breadth, by 17 in width, on the interior. These walls were of considerable thickness. The stones, with which they had been built, were of large size on the exterior face, and the mortar appeared to be of a very adhesive quality . ^3 Already allusion has been made to Clonfert Molua. now called
whentheoldchurchtherehadbeen tomuch — Kyle," subjected dilapidation. ^
—
destruction has proceeded, so that now, scarcely a vestige of it remains. In
A
still more recent visit *6
proved
since that time not so remote
decay
or
December, 1838, we are informed, that in the gable then standing, there was a
large pointed window, widening inside and injured in parts. The old church would appear to have been at that time about 42 feet long, and 20 feet wide on the inside. The walls were then nearly three feet in thickness. 4?
CHAPTER III.
THE SAINT AND SEVERAL OF HIS DISCIPLES VISIT HY-FIDGENTE—THE GREAT NUMBER OF RELIGIOUS HOUSES FOUNDED BY ST. MOLUA—HIS MANNER OF LIVING AT
CLONFERT-MOLUA—HE RELEASES A CAPTIVE FROM THE KING OF IRELAND—
SAID TO HAVE BEEN CONFESSOR FOR MANY DISTINGUISHED SAINTS—THE DRUIDS STATED TO HAVE BEEN FORMERLY OCCUPIERS OF CLONFERT MOLUA—THE BULLAUNS—
SUPPOSED CONNECTION OF OUR SAINT WITH KILLALOE.
After some time spent at Clonfert Molua, the saint, with many of his
disciples, went to Hy-Fidgente, his own part of the country. There, he
received several donations from the people.
The king asked him, where his
house had been built. The saint
replied :
" I have founded it
among many
people. " Whether this was meant to signify, that it had been erected in a
populous neighbourhood, or between the people of Leix, Ossory and Eli, is
not very clear, but probably he meant the latter, as the king then said : "Your monks in after time shall suffer many persecutions in that place. " Lugidius
replied, in the language of our Divine Saviour, " Those who persecute them onearthshallnotseemyfaceinheaven. "1 Otheraccountshaveit, that when he went to Hy Fidgente, many monks accompanied him to his own part of the country, where he received oblations of lands and of other effects. There, it is said, he built fine cells and renowned monasteries, which were dedicated to the Almighty, not alone in his native district, but in other places, in which he promulgated his rule, and where he left various con- gregations.
It has been stated, that our saint established as many as one hundred re- ligioushouses. But,alearnedwritersuggests,thatallofthesewerenotfounded
42 In May, 1872.
43 The upper part of the walls had been removed, however, and all the ancient featureswerenearlyobliterated,whenvisited by the writer, at that time.
44
See at the Life of St.
Laidgen or Laid- cend, of Clonfert Molua, now Kyle, Queen's County, at January 12th, in the First
Volumeofthis Art. i. work,
« T n May, 1872.
4<5 In October, 1890.
47 See "Letters containing Information re-
lative to the Antiquities of the Queen's
County, collected during the Progress of vthe Ordnance Survey in 1838," vol. i. Letter of P. O'Keefe, dated Mountrath, Dec. 1st,
1838, p. 116. " Chapterhi. —1 See Acta
Sanctorum,"
54 LIVES OF THE IRISH SAINTS. [August 4.
immediately by himself, in all probability ; for many might have been foun-
dations of disciples belonging to his order or institution. 2 It seems un-
accountable, that the learned Archbishop Ussher 3 has applied St. Bernard's
words to a Lua, who is spoken of in the Life of St. Columbanus, by Jonas,
and who was undoubtedly a different person from the present saint. In
alluding to the monastery of Bangor, as having spread ramifications of religious
houses over the rest of Ireland ; St. Bernard refers to a St. Luanus, an
alumnus of that place, who had the reputation in the twelfth century of
having alone founded one hundred monasteries. However, the Luanus
alluded to could have been no other than Molua of Clonfert-Molua, of whom
we may assert, that he did not go abroad with St. Columbanus. 4 This work
he continued in localities, where several congregations and sacred offices
were instituted ; and where many miracles were wrought by him, during life,
and through his invocation, after deaths At one time, St. Molaissi was
afflicted with an ulcer in the breast, while his mouth was turned away,
through pain ; yet, he refused to avail himself of natural remedies. St.
Molua came to him and enquired if he might be allowed to relieve that part
of the body, in which he suffered pain. Molaissi told him, on no account
to touch that ulcer ; but, to offer up prayers, and to make the sign of the
cross over it. Our saint complied with his request. Immediately, all pain
vanished from the breast of Molaissi, a radical cure having been effected.
Both saints, with their disciples, gave thanks to God, for so propitious an
6
event.
A great number of monks flocked to Clonfert Molua, and placed them-
selves under the rule of its holy abbot, who received them most affectionately. Indeed, it was his habitual practice, to deal leniently with all his subjects;
so that only by mild persuasions, and without asperity of speech or manner, did he seek their spiritual correction or improvement. An anecdote is related, whereby we may understand, he had an indirect and a pleasantly quiet way for administering reproof. A laic, who was probably with him as a novice, seems to have been so eccentric, that he did not wish any other person to live in the house with him. One day, while he was alone, Lugid paid him a visit, and found that he was sitting before the fire warming himself. Then said the laic to him " Sit down and warm your feet. "
:
" You
the man went out, and on returning, he found Lugid walking about the fire- place and turning around, so as to obstruct the heat from reaching the owner. Then said the laic to him : "Why are you thus acting, or why do you walk before the fire. " Then Lugid replied in a vein of satiric humour : "I do so turn myself, that I may receive the whole benefit of the blaze, and that
it alone may warm every part of my body. " The reproof was felt, and then that man consented to have another share his place of dwelling. ?
tomus i. , Augusti iv. De S. Lugido sive Luano, Abbate Cluainfertensi, Vita, &c. cap. ii. , sect. 25 recto, p. 346.
Lugid replied :
give
me
good advice,"
and he sat down.
However,
" Ecclesiastical History of Ireland," vol. ii. , chap, xii. ,
« It is plain from his text, th. it St. Bernard meant Luanus as being a founder of monas- teiies in Ireland ; nor does he speak of Columbanus or other of
See Rev. Dr.
Lanigan's
disciples Comgall that went to the Continent, until after
sect, vii. , p. 206.
3 He states, in the "Index
touching upon the foundations of the present
Chronologicus," atA. D. dcxx. : "Luanus (Jonae in Vita
saint. See Rev. Dr. " Ecclesias- Lanigan's
Columbani, Lua dictus) Benchorensis
tical History of Ireland," vol. ii. , n. 93, p. 209.
S See " Collectanea Sacra," Fleming's
Vita S. Moluoe, cap. xxxi. , p. 374.
6 See ibid. , cap. xxxiii. , p. 375.
7 See the Bollandists' " Acta Sanctorum,"
caenobii apud Hibernos alumnus, claruit
:
qui centum solus monasteriorum foundator "
extitisse dicitur. "— Britannicarum Eccle- siarum Antiquitates," p. 537.
August 4. ] LIVES OF THE IRISH SAINTS. 55
Having approached a spot called Tuaim Domnaich,8 near which a cross
was erected, a certain monk accompanying him felt great contrition, because
he had not confessed the sins, committed on that day, to his director. He
asked the permission of our saint, that he might be able to repair such a
""
fault. But, is it so great a sin," said he, to avoid confession in this life ?
"
or is it not quite sufficient, to ask pardon of God for our sins ?
Molua
said: " If a man do not confess his sins, he cannot obtain pardon, unless
the omnipotent God in his mercy shall grant it to the penitent, after inflicting
a great punishment of penance on him here, and after a public accusation by the Devil, on the day of future judgment. For, as the pavement of a house is daily covered by the roof, so must the soul be covered by daily confession. " The monk, hearing this from his abbot, promised to confess his venial faults, which he afterwards did with great exactness, while the saint and his brethren were greatly rejoiced, because this monk abandoned his
former presumption. 9
A bard named Conan had joined his religious community, but he was
:
not used to manual labour. One day, Lugid said to him " Let us go
together,anddoalittlework. " Takingwiththemtworeaping-hooks,and going into a wood, they found there a great quantity of thistles. Then said
" Come, and let us cut down this brake of thistles
Lugid : together. "
n when
one of the thistles, the bard soon struck it down. Then the abbot told him
to cease work for that day, much to the surprise of Conan, and both returned
to the monastery. Going again the next day, they cut down only two thistles ; on the third day, they cut down three ; and on each succeeding day, they cut down one more in addition. 10 It was probably to give a practical lesson in persevering industry to his monk, that the abbot so willed. In due course, a great clearance was effected, and afterwards the open was characterized as the Road of Conan. 11 One of his monks, named Dochonna, whilst walking with our saint, fell into a deep pit, and his thigh was broken, in three different places. Moiua approached, and setting the bones with prayer, Dachonna was enabled to rise, without difficulty. Our saint told him, that this cure should be kept a secret, during the term of his own life. He told Dochonna, also, that whenever he should reveal this miracle to any person, he must immediately die. Such also should have been the case on this occasion, but for a cure which was wrought, through the mercy of God. However, conversing with his brethren a long time after this occurrence, Dachonna told what had been done for him by the abbot, when instantly the limb was broken in three places, as before, and he died shortly after- wards, as the saint foretold. His brethren conceived therefore the highest
answered,
" I alone can cut them
off;
Lugid pressing
a fork
against
of their
wished to tack a piece of leather to a shoe, which had been usually worn by
the
impressions, regarding
the brothers, and Lugid was present. When he joined it to the seam, the
" :
tomus i. , Augusti ir. , Vita, &c, cap. iv. , num. 25, p. 347.
8
Rathdowney and Lisdowney lie some few miles to the south of Clonfert Molua, and they seem to have been very ancient
It should be a
if that welt stuck to the shoe.
:
places. It cannot be asserted, however, solete.
that either was identical with the place here named.
9 See Fleming's "Collectanea Sacra"
I2 "
See Fleming's Collectanea Sacra,"
Vita S. Moluae, cap. xxxiv. , p. 375.
J3 See the Bollandists' "Acta Sanctorum,"
sanctity
superior.
5'
good job,
" To God all things are possible. " Immediately, the leather
monk said
said the abbot
remained indissolubly united to the shoe, and it so continued. 13
Then
12 At one a monk time,
Vita S. Moluse, cap. xxxii. , pp. 374, 375.
I0
See this anecdote related in Rev. S. Baring-Gould's "Lives of the Saints," vol. viii. , August 4, p. 39.
" The name at present is probably ob-
Conan
56
LIVES OF THE IRISH SAINTS. [August 4.
One
day,
towards evening. Molua pressed him to remain, during the night; but, Sedna answered, that this was impossible, as he had promised to revisit
Saiger, on that very day. He requested the prayers of St. Molua, that day-
light might be continued during the prosecution of his journey ; for, although the distance from Clonfert Molua was considerable, yet, he hoped for a
miracle, through the merits of its holy abbot. With parting salutations, Sedna prosecuted his journey, and whilst Molua prayed, the sun continued to beam on the bishop and on his companions, until they reached Saiger. The people of that place attributed this miracle, to the merits of their
x Bishop ; their bishop, however, ascribed it to the prayers of St. Molua. 7
The story is told of a certain captive detained by King Neill, and who was afterwards allowed by him to beg for the price of his ransom. With such an object in view, that man went over the mountains to Clonfert, and there he found Lugid engaged in sowing grain. Of this the abbot gave him a handful, which immediately was converted into gold, and this he was directed to give the king. The latter, on learning how it had been obtained,
refused to accept it, but, he told the captive to re-visit Lugid in chains.
The abbot was also authorized to set him at liberty. When the gold was
brought back, it turned again into grain, and Lugid restored the prisoner to freedom. Goingoutfromhischurchoneday,hefoundfourmenbehind
prophecy was fulfilled. However, they all went in company to Rome, and
thence returned together; afterwards, their lives were finished and they were
buried in that same place. The O'Clerys inform us, that Molua was
,8
to David of Cill-muine ; as also to Maedhedg, to Mochaemhog, and to Comhgall, according to an ancient quatrain. '9
The holy Archbishop of Leinster, Moedhog or ^Edan,20 at one time desired making a voyage to Wales, where he might consult with St. David,21
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. Onthis,theprelate,withsevenothercompanions,paidoursainta 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 the kiss of
St. Sedna, '* or T 5 of
Setna, Bishop Saiger,
and they desired to become exiles. Lugid said to them
going into exile, but I say to you, that on the spot where you stand now, there shall your bodies be buried and await the final resurrection. " This
it,
:
Confessor
given
" Come with me, that I may offer you my place before my people. " How-
peace.
ever, the King of Leinster, who was named Brandubh, would not permit
tomus i. , Augusti iv. , Vita, &c, cap. iv. ,
word is anmcara, or "soul frie—nd. "
J 9 It runs in the strain : following
M Molua was Confessor
To David across the tranquil sea, And to Maedhog. and Mochamhog, And to Comghail. "
90
The Acts of this saint are to be found, at the 31st of January, the day for his
in the First Volume of this festival, work,
num. 28,
14 His feast occurs on the ioth of March,
at which day notices of him may be found, in the Third Volume of this work, Art. iv.
15 See Colgan's "Acta Sanctorum Hi-
bernise," x. Martii. De S. Sedna sive Se-
donio Episcopo et Confessore, p. 572.
16
See ibid. , Martii v. , Appendix ad Vitam S. Kierani, cap. v. , p. 473.
" et
Molua? , cap.
p. 348.
17 The author of our saint's life
nos scimus hoc fact—um per merita amborum
a Domino fuisse. " xxxvii. , p. 375.
Vita S.
Art. i.
2I His feast occurs on the 1st of
"A note by Dr. Todd says he was a " Confessor," or "spiritual director.
