With his companions, Molua made
frequent
delays on
that journey, to enable his cattle to feed on the pasturage, as he proceeded.
that journey, to enable his cattle to feed on the pasturage, as he proceeded.
O'Hanlon - Lives of the Irish Saints - v8
344.
Vita.
Life,
con-
i. , Augusti iv. ,
in Britanniam
Sanctorum," &c, cap. ii. ,
August 4. ] LIVES OF THE IRISH SAINTS.
47
to the Abbot
Congall.
8 It seems to have been an ancient
practice
in the
monasteries of that time, to send a horse loaded with milk-pails to the pastures
where the cows were milked. Once, Lugid was the messenger and driver,
when the horses became unruly, and the pails containing milk fell to the
ground, where they were soon emptied of their contents. However, Lugid
filled the vessels with water, and again placed them on the horse's back, an
Angel of the Lord assisting. Again this water was found to be changed into
milk, which when brought to the monastery was pronounced to have the
flavour of sweet honey and the aroma of strong wine. At another time, when
Lugid brought inferior stuff to the mill, in order to have it ground, it was
found to produce the very best of flour, which the monastic steward reserved
for the Abbot Congall's sole use. Again, the holy superior directed his
novice to conduct a paralytic patient from the hospice to another place, and
to seek a horse for the purpose. The steward however was engaged at that
time,andhehadnohorseready; but,Lugidwenttotheparalytic,andasked
himtoriseandremove. Thelatterobeyedthatorder,andimmediatelyhe
was restored to the use of his limbs. The modest Lugid requested the man
to state—if any person questioned him on the subject—that he had been
healed through the merits of St. Congall ; however, the man would not
conceal the truth, and he ascribed his cure solely to St. Lugid's power of
working miracles. While Molua prosecuted his studies at Bangor, the abbot
asked his monks, who among them had that night petitioned the Almighty
for the gift of superior intellect. All denied having done so, until Lugid
acknowledged he had thus prayed, while already he had become versed in every
liberal art and science. The abbot took occasion to remind him, that many
owed their ruin to the acquisition of learning. To this remark, our saint
'*
If I have my intellect subject to the Almighty at all times, I would not sin against the Lord, nor yield to the devil ; they who are without knowledge care not for observing the Lord's will, and they do not resist the
eternal, through the right path. "?
Many other miracles are recorded of our saint, during the time
he remained with St. 10 At Comgall.
replied :
"
art firm in faith, and by exercise of thy good intellect, thou shalt enter life
devil, but spend their lives in crime. " Comgall replied ;
My son, thou
this
persuaded him to take holy orders. Having received the several grades,
Abbot Comgall then told him to return into his own country, and
to take some disciples with him, for that there he should found many
establishments. " By this commission, which these saints received, we are
to understand, they were destined, not only to labour in relieving corporal
necessities of the poor, but also that they were required to supply them with
13
During a night of the Pasch, while St. Congall was engaged
spiritual food.
in offering the Holy Sacrifice, Lugid held a lighted candle before him ; but, wearied for want of rest, he began to slumber a little, when suddenly the light dropped from his hand into the Easter water, which had been blessed. For this the abbot chid him. However, on taking up the extinguished and wet candle, he blew upon it with his breath, and immediately the light shone. Then,oneoftheseniorspresentcriedout "Twosuchlightscannotremain
7 See Fleming's "Collectanea Sacra," Vita S. Moluse, cap. xviii. , p. 371.
:
" We are told, that St. Comgall sent our
saint, together with many other holy men "ut in diversis locis per iliberniam Christi famulos nutrirent. " &c. See Colgan's "Acta Sanctorum Hiberniae," x ii. Martii. Vita S. Mochoemoci, cap. xi. , p. 590.
8
See "Acta Sanctorum," tomus i.
Augusti iv. , Vita, &c, cap. ii. , sect, xx. , pp.
344, 345.
9
10 " "I2 "
Ibid. , sect. xxi. to xxiv. , p. 345.
See Fleming's Collectanea Sacra.
Vita S. Moluse, xvii. , xix. , xx. , xxi. , xxii. , xxiii. , p. 372.
See Rev. Dr. Lanigan's Ecclesiastical History of Ireland,'' vol. ii. , chap, xii. , sect, vii. , n. 88, p. 208.
length,
judicious guardian
48 LIVES OF THE IRISH SAINTS. [August 4.
in the same place. " '3 This expression appears to have been applied to St Comgall and to St. Molua, while it was even prophetic of what was about to
happen.
The following very curious narrative is related by the commentator on
the Feilire of St. yEngus, and it has connexion with the period when Molua
was a student under St. Comgall. One day, both of them went into the
church together, and to the latter it seemed that all therein were headless.
Comgall sained his disciples eyes to see like himself. " Hence is this," he
"
namely, my
soul-friend has died, and I am without a head and are ye
said,
without heads : for a man without a soul-friend is a body without a head. And what are your counsels besides? " "Here is mine for thee" quoth
"
Molua,thoughhewasthenyoung, namely,takeChrist'sGospeltothee,and
let some one uplift it before thee, and kneel to it till thou gettest a soul-friend
Drumsnacht Cemetery, in Farney, County of Monaghan.
outofit. " "Gothouforit,"saysComgall,"forthouaretheyoungestthere. " Atonce,Moluawentandbroughtitwithhim. ThenComgalllookedupon
him and said " Since it is in thy hand that the Gospel happens to be, it is
:
thou that shalt be my soul-friend. " So that his fosterling Molua became
soul-friendtotheabbot. ThenComgallsawtheheadoneachoneofhis
1 congregation inside the church ; while all of them saw in like manner. *
Receiving the benediction of the abbot and of his monks, Molua left Bangor. Takingsomebrotherswithhim,hecametoacertainplace,which was called Druim Sneachtn, now known as Drumsna, a parish's where an ancient cemetery in the Barony and County of Monaghan indicates that site, where Molua founded a monastery. The cemetery is situated about five miles to the west of Monaghan town ; it contains no traces of the ancient church, at present, but there are two small old Irish crosses in it, and these
13 See "Acta Sanctorum," tomus i. , Augustiiv. , Vita, &c, cap. ii. , sects, 14, 15, 16, 17, p. 345-
14 See " Transactions of the Royal Irish
Academy," Irish Manuscript Series, vol. i. , part. i. On the Calendar of Oengus,
by 'Whitley Stokes, LL. D. , p. exxix.
<* It is shown on the " Ordnance Survey
August 4. ] LIVES OF THE IRISH SAINTS.
49
16
nected a local legend, that while the blessed Lugid walked beside it, he saw
two boys swimming, and suddenly a great monster,^ large as a ship, arose from
are rather conspicuous objects.
They have no inscription. Near that
religious house was a lake—it has not since disappeared—and with it is con-
the He at once shouted to the
" Swim towards so that me,
deep.
boys :
I may see which of you shall first arrive," Immediately, in emulation of
each other, those boys struck out toward him, the monster following'closely.
They had now reached the shore, when one of them turning to look behind
him fell dead through fear. Then, Lugid, through his miraculous power,
restored that boy to life, and making a sign of the cross against the monster,
thenceforward he was unable to inflict injury on any person. There the holy
founder of that religious house remained some time, and he wrought also
many miracles. An angel appeared and told him, that if he continued in
this part of the country, he should obtain great possessions, between the lake
called 18 and that known as Heme. '* Desirous to the in-
Euthath, obey structions of Comgall, however, and not wishing to be troubled with worldly
20 treasures,orthetemptationstowhichhehadbeensubjected, Lugidblessed
thisplace,andresolvedonfindingonefardifferentforhisabode. Afterwards, he is said to have paid a visit to the school of St. Finian of Clonard. 21 This
was the site of a renowned very
22 while desired Lugid
and
to study in a place that daily sent out labourers for the Lord's vineyard, to
2
There he visited his former acquaintance Faolan, son of Dima, from whom heaskedasite,whereontofoundamonastery. Beingatthatmomentengaged at some game, the chieftain did not reply to the saint's request, for some time ; until one of his companions reminded him, that he should pay more deference to Molua and to the companions who were with him. The chieftain replied, that he rejoiced with all his heart, at their arrival, and that he was reflecting within himself, on the request made by Molua ; prophesying at the same
college
monastery,
seed. 23 He has been numbered the of the among disciples
sow
Ccenobiarch of Clonard. * However, this statement has been questioned by a learned writer, who says if it were true, that he had been at Finian's school, St. Molua must have been born several years previous to the middle of the sixth century. The same writer supposes, that if he were at Finian's school,25 it must have been in his younger days, and before he became a
good
great
to St. of 20 From Comgall Bangor.
it has been that said,
Clonard,
Lugid set out for Munster ; and so arrived in his native region of Hy-Fidhgente.
disciple
Townland Maps for the County of Mona- ghan," Sheets 8, 9, 12, 13.
16
The accompanying illustration, copied from a sketch of the writer taken on the
spot, in June, 1878, was drawn by William F. Wakeman on the wood, engraved by Mrs. Millard.
x ? These sub-aqueous denizens of Irish lakes are called Peisthas by the peasantry.
18
This former name is now obsolete ; but besides a great tract of bog lying in the west and south of Drumsna parish, there are no less than two large and six small
"
Parliamentary Gazetteer of Ireland," vol. ii. , 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.
Vita.
Life,
con-
i. , Augusti iv. ,
in Britanniam
Sanctorum," &c, cap. ii. ,
August 4. ] LIVES OF THE IRISH SAINTS.
47
to the Abbot
Congall.
8 It seems to have been an ancient
practice
in the
monasteries of that time, to send a horse loaded with milk-pails to the pastures
where the cows were milked. Once, Lugid was the messenger and driver,
when the horses became unruly, and the pails containing milk fell to the
ground, where they were soon emptied of their contents. However, Lugid
filled the vessels with water, and again placed them on the horse's back, an
Angel of the Lord assisting. Again this water was found to be changed into
milk, which when brought to the monastery was pronounced to have the
flavour of sweet honey and the aroma of strong wine. At another time, when
Lugid brought inferior stuff to the mill, in order to have it ground, it was
found to produce the very best of flour, which the monastic steward reserved
for the Abbot Congall's sole use. Again, the holy superior directed his
novice to conduct a paralytic patient from the hospice to another place, and
to seek a horse for the purpose. The steward however was engaged at that
time,andhehadnohorseready; but,Lugidwenttotheparalytic,andasked
himtoriseandremove. Thelatterobeyedthatorder,andimmediatelyhe
was restored to the use of his limbs. The modest Lugid requested the man
to state—if any person questioned him on the subject—that he had been
healed through the merits of St. Congall ; however, the man would not
conceal the truth, and he ascribed his cure solely to St. Lugid's power of
working miracles. While Molua prosecuted his studies at Bangor, the abbot
asked his monks, who among them had that night petitioned the Almighty
for the gift of superior intellect. All denied having done so, until Lugid
acknowledged he had thus prayed, while already he had become versed in every
liberal art and science. The abbot took occasion to remind him, that many
owed their ruin to the acquisition of learning. To this remark, our saint
'*
If I have my intellect subject to the Almighty at all times, I would not sin against the Lord, nor yield to the devil ; they who are without knowledge care not for observing the Lord's will, and they do not resist the
eternal, through the right path. "?
Many other miracles are recorded of our saint, during the time
he remained with St. 10 At Comgall.
replied :
"
art firm in faith, and by exercise of thy good intellect, thou shalt enter life
devil, but spend their lives in crime. " Comgall replied ;
My son, thou
this
persuaded him to take holy orders. Having received the several grades,
Abbot Comgall then told him to return into his own country, and
to take some disciples with him, for that there he should found many
establishments. " By this commission, which these saints received, we are
to understand, they were destined, not only to labour in relieving corporal
necessities of the poor, but also that they were required to supply them with
13
During a night of the Pasch, while St. Congall was engaged
spiritual food.
in offering the Holy Sacrifice, Lugid held a lighted candle before him ; but, wearied for want of rest, he began to slumber a little, when suddenly the light dropped from his hand into the Easter water, which had been blessed. For this the abbot chid him. However, on taking up the extinguished and wet candle, he blew upon it with his breath, and immediately the light shone. Then,oneoftheseniorspresentcriedout "Twosuchlightscannotremain
7 See Fleming's "Collectanea Sacra," Vita S. Moluse, cap. xviii. , p. 371.
:
" We are told, that St. Comgall sent our
saint, together with many other holy men "ut in diversis locis per iliberniam Christi famulos nutrirent. " &c. See Colgan's "Acta Sanctorum Hiberniae," x ii. Martii. Vita S. Mochoemoci, cap. xi. , p. 590.
8
See "Acta Sanctorum," tomus i.
Augusti iv. , Vita, &c, cap. ii. , sect, xx. , pp.
344, 345.
9
10 " "I2 "
Ibid. , sect. xxi. to xxiv. , p. 345.
See Fleming's Collectanea Sacra.
Vita S. Moluse, xvii. , xix. , xx. , xxi. , xxii. , xxiii. , p. 372.
See Rev. Dr. Lanigan's Ecclesiastical History of Ireland,'' vol. ii. , chap, xii. , sect, vii. , n. 88, p. 208.
length,
judicious guardian
48 LIVES OF THE IRISH SAINTS. [August 4.
in the same place. " '3 This expression appears to have been applied to St Comgall and to St. Molua, while it was even prophetic of what was about to
happen.
The following very curious narrative is related by the commentator on
the Feilire of St. yEngus, and it has connexion with the period when Molua
was a student under St. Comgall. One day, both of them went into the
church together, and to the latter it seemed that all therein were headless.
Comgall sained his disciples eyes to see like himself. " Hence is this," he
"
namely, my
soul-friend has died, and I am without a head and are ye
said,
without heads : for a man without a soul-friend is a body without a head. And what are your counsels besides? " "Here is mine for thee" quoth
"
Molua,thoughhewasthenyoung, namely,takeChrist'sGospeltothee,and
let some one uplift it before thee, and kneel to it till thou gettest a soul-friend
Drumsnacht Cemetery, in Farney, County of Monaghan.
outofit. " "Gothouforit,"saysComgall,"forthouaretheyoungestthere. " Atonce,Moluawentandbroughtitwithhim. ThenComgalllookedupon
him and said " Since it is in thy hand that the Gospel happens to be, it is
:
thou that shalt be my soul-friend. " So that his fosterling Molua became
soul-friendtotheabbot. ThenComgallsawtheheadoneachoneofhis
1 congregation inside the church ; while all of them saw in like manner. *
Receiving the benediction of the abbot and of his monks, Molua left Bangor. Takingsomebrotherswithhim,hecametoacertainplace,which was called Druim Sneachtn, now known as Drumsna, a parish's where an ancient cemetery in the Barony and County of Monaghan indicates that site, where Molua founded a monastery. The cemetery is situated about five miles to the west of Monaghan town ; it contains no traces of the ancient church, at present, but there are two small old Irish crosses in it, and these
13 See "Acta Sanctorum," tomus i. , Augustiiv. , Vita, &c, cap. ii. , sects, 14, 15, 16, 17, p. 345-
14 See " Transactions of the Royal Irish
Academy," Irish Manuscript Series, vol. i. , part. i. On the Calendar of Oengus,
by 'Whitley Stokes, LL. D. , p. exxix.
<* It is shown on the " Ordnance Survey
August 4. ] LIVES OF THE IRISH SAINTS.
49
16
nected a local legend, that while the blessed Lugid walked beside it, he saw
two boys swimming, and suddenly a great monster,^ large as a ship, arose from
are rather conspicuous objects.
They have no inscription. Near that
religious house was a lake—it has not since disappeared—and with it is con-
the He at once shouted to the
" Swim towards so that me,
deep.
boys :
I may see which of you shall first arrive," Immediately, in emulation of
each other, those boys struck out toward him, the monster following'closely.
They had now reached the shore, when one of them turning to look behind
him fell dead through fear. Then, Lugid, through his miraculous power,
restored that boy to life, and making a sign of the cross against the monster,
thenceforward he was unable to inflict injury on any person. There the holy
founder of that religious house remained some time, and he wrought also
many miracles. An angel appeared and told him, that if he continued in
this part of the country, he should obtain great possessions, between the lake
called 18 and that known as Heme. '* Desirous to the in-
Euthath, obey structions of Comgall, however, and not wishing to be troubled with worldly
20 treasures,orthetemptationstowhichhehadbeensubjected, Lugidblessed
thisplace,andresolvedonfindingonefardifferentforhisabode. Afterwards, he is said to have paid a visit to the school of St. Finian of Clonard. 21 This
was the site of a renowned very
22 while desired Lugid
and
to study in a place that daily sent out labourers for the Lord's vineyard, to
2
There he visited his former acquaintance Faolan, son of Dima, from whom heaskedasite,whereontofoundamonastery. Beingatthatmomentengaged at some game, the chieftain did not reply to the saint's request, for some time ; until one of his companions reminded him, that he should pay more deference to Molua and to the companions who were with him. The chieftain replied, that he rejoiced with all his heart, at their arrival, and that he was reflecting within himself, on the request made by Molua ; prophesying at the same
college
monastery,
seed. 23 He has been numbered the of the among disciples
sow
Ccenobiarch of Clonard. * However, this statement has been questioned by a learned writer, who says if it were true, that he had been at Finian's school, St. Molua must have been born several years previous to the middle of the sixth century. The same writer supposes, that if he were at Finian's school,25 it must have been in his younger days, and before he became a
good
great
to St. of 20 From Comgall Bangor.
it has been that said,
Clonard,
Lugid set out for Munster ; and so arrived in his native region of Hy-Fidhgente.
disciple
Townland Maps for the County of Mona- ghan," Sheets 8, 9, 12, 13.
16
The accompanying illustration, copied from a sketch of the writer taken on the
spot, in June, 1878, was drawn by William F. Wakeman on the wood, engraved by Mrs. Millard.
x ? These sub-aqueous denizens of Irish lakes are called Peisthas by the peasantry.
18
This former name is now obsolete ; but besides a great tract of bog lying in the west and south of Drumsna parish, there are no less than two large and six small
"
Parliamentary Gazetteer of Ireland," vol. ii. , 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.
