However, holding one of the dead embers in his hand, an angel
appeared
and blessed it.
O'Hanlon - Lives of the Irish Saints - v8
viiL, August 4, pp.
37 to 40.
2* He is called the son of
Life, published by the Bollandists.
in the
the of the progenitor
in
St.
day, Luanus,
the situated on the Shannon river, being
the chiefs of which were the O'Donovans.
;
Daigri,
family,
Baring-Gould.
region
or is Lugid, Molua,
diui namhain ; and he adds, both of which names signify the rocky district on
:
August 4. ] LIVES OF THE IRISH SAINTS. 41
now the barony of Kenry. Assuming his identification of its being the barony of Kenry to be correct, the former writer presumes it probable, that
3 as in this being
it had been the site of an ancient named city
by Ptolemy,3
part of Ireland, while he adds, likewise, that in this cantred was situated Brugh right now Brury,33 an inconsiderable village, but in ancient times the seat of the Kings of Cairbre Aobhdha. 34 The denomination is localised in Bruree Parish, situated partly in Coshma Barony and partly in that of Upper Connello, in the county of Limerick. 35 Its name was derived from a fort, in which the King of Hy-Figeinte resided. Near that ancient fort, the original
6 The Messrs.
have also stated, that O'Donovan37 was chief of Kenry. 38
known, that his residence was at Bruree,39 and without the limits of that district. A statement is made also by these historians, that O'Donovan40 was- killed by Brian Boiromhe.
But O'Halloran is wrong in making
" Here Auliff More O'Donoghue, King of Cairbre Aobhoha, was slain by Murtogh O'Brien in 1 165. "—Gough. " This is false ; Auliff More O'Donoghue was chief of Kil-
parish
placed. 3
Fitzgerald •
McGregor
church had been
and
Yet it is well
Thewholeofthiserror
wrote that O'Donovan's country was co-extensive with the barony of Kenry,
originated and that his residence was at Bruree. *2
not believe he was a rocky district. Is it not
much more likely that this chief took his
name from the colour of his hair : t>onn
signifies brown, and x>ubin means a dark-
haired man? Beauford, from whom the larney, not of Hy-Cairbre Aobhoha. "— above derivation of the name is taken, O"Donovan. "The prince of this cantred
supposed it might be fromTmn-nAh-Abarm, i. e. , thefortoftheriver; i. e. , the hill ofthe river; i. e. , the rocky hill of the river, and by a little stretch of the meaning the rocky
with his subordinate chiefs O'Cleircine and O'Flannabhra were dispossessed by the
—
letter undated, but Bruree.
referring
to the of parish
36 Hence, then, the name of this is parish
not ecclesiastical in its origin ; but it is
called Brugh-righ, which signifies the Fort of the King, or Burgum Regis in Latin. In all the ancient Irish histories, it is celebrated as chief seat of the senior representatives of Fiacha Figeinte. The Hy-Figente assumed
*'
This is certainly wrong, for Carraig note.
!
"—
35 It is shown on the " Ordnance Survey TownlandMapsfortheCountyofLimerick,"
"—" Letters containing
Fitzgeralds, now Knights of the Glinn. " Gough. "This is false; the Knights of Glynn never possessed the one-tenth of this
district of the river
Information relative to the Antiquities of
the County of Limerick, collected during
the Progress of the Ordnance Survey in
1840," vol. i. , p. 278. John O'Donovan's Sheets 38, 39, 46, 47.
32 Known as the frcpa Vrjyia or Altera Regia of the celebrated Greek geographer.
33 With further inaccuracy of statement, in
reference to this part of—Ireland, Gough has "
withDr. SylvesterO'Halloran,*1 who
the singular assertion
now the barony of Pobal Brien. " See the surname O'Donovan after the reign of
"
Gough's Camden's
516. However, in " Letters containing in- formation relative to the Antiquities of the County Limerick, collected during the Pro- gress of the Ordnance Survey in 1840," John O'Donovan writes in reference to
Gough and other writers who followed t—he ""
accounts contained in the Collectanea :
Brian Boru.
37 The fullest information regarding the
pedigree of O'Donovan, in all its branches, will be found in the Appendix to Dr.
"
Annals of the Four Masters. " vol. vi. , pp. 2430 to 2483.
38 See "History of the County and City of Limerick," vol. i. , pp. 371 to 373, and
:
Carrigoginniol is
Britannia," vol. in. , p.
Og-Coinneal was the name of the rock on which O'Brien's Castle stood, and not the
name of a territory, and the present barony of Pubblebrien is not the territory anciently
called Eoganacht Aine. It is sickening to have to notice the base blunders perpetuated by the stupid articles on Irish topography in
39 At this day. , it is no less than 12 Irish miles outside the boundary of the barony of Kenry.
40 Commenting on this statement, Mr. O'Donovan remarks, that O'Donovan should be written Donovan, as "surnames were not established at this- time. "
' 41"
Vallancey's Collectanea,' but if I do not
point them out now, the opportunity niay never offer itself again," vol. i. , p. 277.
34 In this connexion, Gough falls iuto
Author of the General History of Ire- land," and a native of Limerick.
42 Bruree is set down in the Book of Lecan
as one of the ports or fastnesses of the King
territory.
O'Donovan.
O'Donovan's
which are thua corrected — of Cashel, by which it is to be understood
other
Mr. O'Donovan. The former thus writes
mistakes, by :
that
it was one of (he in his forts
kingdom,
42 LIVES OF THE IRISH SAINTS. [August 4.
his territory co-extensive with the barony of Kenry ; for O'Huidhran or O'Heerin places it in altogether a different position. *? However, far different
was the O' Donovan's Hy-Fidhgeinte, or Hy-Cairbre Aobhdha, a territory comprising more than six times the extent of the barony of Kenry. From
tli is territory they had been expelled by the Dal-y-Cais of Thomond. Afterwards, the district was known as the plain of Limerick, and with the
establishment of surnames, O'Mackesey was chieftain there. **
Instead of
and known as the Hy-Figinte, are described as being in a country, at the south side of the Shannon, and extending so far as Mount Luachra in the west. It lay within the present county of Limerick, and according to some
Hua Hanmer writes it Hua-Fi. *5 The people there Fidhgente,
authorities, a part of it lay within the County of Kerry. * "
6
living
Before the arrival
of the English, it is stated in Vallancey's Collectanea de Rebus Hi-
"8
bernicis *? followed by other writers,* that Limerick County had been a
kingdom or large principality, denominated Aine Cliach, or Eoganacht Aine Cliach, by the Irish during the middle ages,*9 This region of Hy-Figente was never called Aine Cliach, or Eoganacht Aine Cliach, however, for the territory so denominated comprised little more than one barony.
The following are notices of Hy-Figente, extracted from Smith—'s
Collections for Limerick,s° and under the heading " Antient Territories "
u a Hy-Figinte,
the north
ThechiefofHy-FigeinteiscalledKingofBruree,andit is added,that he was free of tribute, but he received annual presents from the King of Minister for his services in war. s2 From a passage in the Annals of Inis- fallen, given under the year 1200, it is evident, that O'Donovan resumed the possession of his territory, after he had been driven beyond Mangerton by the Dal-y-Cais. When he was finally driven to the south does not appear from
territory comprehending
of Conilloe, and part of Clanmaurice and Ineghticonue, County Kerry. This territory of Hy-Fignata had monarchs of its own, for according to Keating, in the time of Conall Cloan, monarch of Ireland, who began his reign Anno 648, Cuan Conaille, king of this country, was slain at the battle of Cairn Connill. " s<
but not inahabited by himself. The anti- quities of the parish of Bruree for the most part are old castles.
43 We are informed by O'Heerin, that O'Donovan possessed free of tribute " the lands along the River Maigue, and all the plains down to the Shannon. "
Oateif5An61ofpo'nniAigmoibt 1f tiA cliin fiof co Sionomn.
Ille regebat agrum quern \amb\t Magia segnis Et campos protensos fiumen ad usque
Senanum.
44 See John O'Hart's "Irish Pedigrees," vol. ii. , Part v. , chap, ii. , p. 15. From the Edition, 1888, 8vo.
45 See " Chronicle of Ireland," p. 121.
46 See Harris* vol. "
Ware, ii. , Antiquities
O'Kierwick or Hy Ciaraigh, descended from
Feidhlem, son of Nadfry, King of Munster, who had dynasts or subordinate ch—iefs of the several cantreds under him, &c. " Ibid.
'° These are still in manuscript, and pre-
served in the Library of the Royal Irish
Academy.
si There are several references to Hy-
Fidgeintein anIrish manuscriptcopyof Keating's "History of Ireland," in the
"
Chronicum Scotorum,"and in the "Annals of the Four Masters. "
52 These presents are enumerated in the
in the "Book of— following quatrain, Rights,"
which is ascribed to St. Benignus
:
"Cuanapcol jug b]\o§4 nig, O ni§ enitTO can imfnirh TJeic n-main -oonnA DeAngA
of Ireland," chap. vii. 4? See Nos. n and
" The of the stipend
48
3.
Especially Gough, in his edition of
King
Camden's "Britannia," vol. iii. , p. 516.
49
or king of Aine Cliach, who was named
Gough incorrectly adds, that the chief
parts
barony
of the said
-oeich can 1f n-goibl
And ten foreigners (ft. *. , foreign slaves) without Gaelic. "
of Bruree From the King of Erin without sorrow Ten tunics, brown red mantles (tunics)
SAetelgA. "
:
August 4. ] LIVES OF THE IRISH SAINTS. 43
any document yet discovered ; but, it is evident, he was not in his original territory in 1420, when the poet OTIeerin flourished, who speaks of him as the person to whom this territory was due. Still, it appears from his words, that O'Donovan was not then in possession of Carbury ^va. 53
Many tracts in Ireland were denominated Corcach or Corcoich, which
""or"low "the
signifies moor/' marsh," swampy ground ; but, expression
is too general to indicate the exact locality of St. Molua's birth.
As the name Carthar or Carthach was that of several princes and nobles of Munster> it became necessary to distinguish them by surnames or epithets.
These, as in many other cases, were often used alone to designate persons, omitting, for the sake of conciseness, their real names. Thus, although Molua's father was a Carthar, yet he might have been more generally called simply Coche. 54 The mother of Lua was named Sochla,ss from Ossory, in the western part of the Leinster province. Her name is also written Sochte, of the Dadail Birnn race, in Ossory. s6 These people were probably settled in or near the place, which our saint afterwards chose for his foun- dation at Clonfert Molua. Sochta was the mother of three sons, by her husband Carthach \ and of these, our saint was the youngest ; but, in fame and sanctity, he was pre-eminent among his brothers. These children were
respectively named Lugith, Luger and Johain. 57
A commentator on the " Feilire " of St. ^Engus, and one who is very
fond of retailing unreliable legends of the Irish Saints, relates, that when
Comgall of Bangor, with his family, was wending his way, it came to pass, that they heard somewhat like the cries of a babe in a bank of rushes, while
they saw a service of angels over it a little distance from the road. Then
St. Comgall said to a monk of his order " See thou what is there in that
:
bank of rushes. " The man went and giving a kick into the brake of rushes, he beheld a child in the midst, and he took it into his arm-pit. St. Comgall askedwhathehadfoundandwhathehaddone. Themonkreplied,that he had found a babe, and that he had given it a kick. " Where is it," then enquired Comgall. The brother answered, that it was in his arm-pit. " This shall be its name," said Comgall, u My-lua (kick) son of ocha (arm- pit);" and, it is added, that our saint was so named, either because of finding him in the rushes, or because of the kick, which that monk gave to the brake of rushes, in which the babe had been found. 58 Afterwards, as we are told, he was reared by Comgall, so that he grew up very innocent. From
53 His words are :—
" "Dual t> O'TJontiAOAitt •othn ctii|\c -An ci]\ p 'nA cir\ lor>5puir\C
£a leif JAti cio|' fo'n mil*; tnoill 1r* via cl^i|\ pof co Sionoinn. "
vero ejus Sochte Dadail Birnn Osrigi duxit ""
O'Donovanus qui quondam in Corci arce sedebat
Pro terra castrorum est hcee regione potitus ;
Ille regebat agrum quern lambit Magia segnis
Etcampos protensos flumen ad usque Senanum. "
genus : &c.
57 See the Bollandists' Acta Sanctorum,"
" Ecclesiastical History of Ireland," vol. ii. , chap, xii. , sect.
vii. , n. 85, pp. 207, 208.
Luano, Abbate Cluainfertensi, Vita, &c, cap. i. , sect. I, p. 342.
s8 The Commentator afterwards states, thatMacochai; represents"sonofarmpit;" but, for brevity's sake, Molua was called Macochai; forbytheIrishbeforehistim—e, ocha had been the term for "armpit. " "Transactions of the Royal Irish Academy. " Irish Manuscript Series, vol. i. On the Calendar of Stokes,
54 See Rev. Dr.
Lanigan's
ss The Rev.
from Upper Ossory, and that her name in
J.
Holahan states she was
Oengus, by Whitley LL. D. , p. cxxviii.
Latin was
Largay meaning very great,
"
large
;
Notes
" — also openhanded, plentiful. "
on the Antiquities of the United Parishes of
Ballycallan, Kilmanagh and Killaloe," &c,
p. 34.
s6 The Bollandist Life has it: "mater
"
tomus i. Augusti iv. De S. Lugido sive
44* LIVES OF THE IRISH SAINTS. [August 4.
the foregoing account, one might be induced to suppose, that Mo-lua had been a foundling ; but, it is evidently only another version of a circumstance in his life, and which occurred, when he was delivered up by his parents for tuition to the holy Abbot of Bangor, as hereafter related.
Even in his youth, the holy child was distinguished by the performance of many miracles. He is said to have healed his father Carthach from the effects of a cancer, which necessitated the amputation of his foot; but the son effected a perfect cure, which relieved his parent from all pain, and he even restored the limb. Angels were seen to have charge of the boy, at this early period of his life, and these are said to have been his special guardians in many instances. One day, St. Molua's mother brought him with her to the house of a certain man, to enquire about her cattle, which this person had in keeping. On that occasion, the boy appeared surrounded by a bright flame, to the great astonishment of that man. He requested the child's hand to be placed on his head, on account of his having given such early proofs of sanctity. When the mother brought her child to that pious person, the infant was observed to weep. These tears fell on the man's breast. Being afflicted with a grievous ulcer, and having pains in the head, that patient found instant relief from both maladies. He felt duly grateful for such a cure, while the fame of Molua's sanctity was spread throughout all that neighbourhood. 50
The earliest occupation of our saint was that of tending his parents' herds and flocks. As his Life informs us, those parents possessed cows, sheep, and swine. 60 One day, while Lugid and his brothers were watching them beside a fire they had kindled, a storm of rain suddenly came on, and the flames were soon extinguished.
However, holding one of the dead embers in his hand, an angel appeared and blessed it. Immediately the flame arose, and applied to the embers, these were again brought to a blaze, at which the children warmed themselves. The fire thus miraculously produced is said to have been divided among all the pious people living in that neighbourhood. Tocommemoratesuchremarkableevent,amonumentwas afterwards raised on that 61 and this seems to have taken the of
62
swine-heards, the swine strayed from them. However, one of his youthful companions having set out to seek them, he only saw with others a flock of sheep, and these were thought to indicate the future occupation of Molua, who was destined to become, not alone a pastor of sheep, but of men. 63 At one time, Molua was missing, during a whole day and night, his friends being ignorant of what had happened to him. At length, his father discovered him sleeping in a field, but he felt afraid to approach Molua, on seeing a man clothed in white garments before him. For explanation of this apparation, his father went to the cell of the seven brothers, who were priests, and sons of Coelboth. 6* One of these, on hearing about such a miraculous occurence, returned with him to that place where the boy slept. They found a most fragrant odour proceeding from his mouth. This was said to have
crosses.
spot, shape
It is said, that while Molua and other boys were engaged as
But a relation given us, about the boy
this instance do we find, in the Lives of the Irish Saints, that similar memorials had been set up, to commemorate certain tradi- tional occurrences.
63 See "Acta Sanctorum. " Tomus i. , Augusti iv. De S. Lugido sive Luano Abbate Cluainfertensi. Vita ex antiquo
. -*? According to some accounts, these were,
called the Crosses of Molua. In^moretrma- -*+Or Coilboth, as given by the -SsAa-i
continued, to the time of his death.
» See Fleming's " Collectanea Sacra," Vita S. Molua, cap. ii. , pp. 368, 369.
60
The Life of our sai«t as published by the Bollandists, cap. i.
61
This continued to the time, when the writer of St. Molua's Life, as given in the Salamancan Copy, lived.
codice, &c, cap. i. , sect. -iv. , p. 343.
August 4. ] LIVES OF THE IRISH SAINTS. 45
having tasted nothing but Christ's body and blood in the Eucharist, from
that time forward,65 must be understood, as only referring to his extraordinary fasting and abstinence during his future life. He seemed to live, almost without food. 66 St. Molua afterwards visited the cell of Coelboth's sons frequently ; and one of these, an old man, died suddenly in his arms. He was restored to life, however, the 6? On a
66 Vita S.
7 1 This
73 See
dida Cannera, See Fleming's "Collectanea Sacra," Canera. "
in English,
Moluae, cap. vi. , p. 369.
67 See ibid. , cap. vii. , pp. 369, 37
place Fleming's
" Collectanea Sacra,"
0.
69 The Bollandists state, Faolan was chief
61
See ibid. , cap. viii. , p. 370.
Vita S. Molua? , cap. xii. , p. 370.
Chapter ii—x The Acts of this saint
'
through holy youth's prayers.
summer's day, while Molua bathed in a certain river, an infirm man, whose
malady baffled medical skill, went into the water, which flowed from where
the boy stood. This invalid had an expectation of being washed by it.
Having acted in this manner, his faith in the merits of the saint restored him
68
to perfect health.
The childlike habits of Lua are shown in a narrative, which tells us, that
one day he and other boys of his age were employed in making a fanciful beer from blackberry-juice ; while he was allowed to become the chief brewer, in mixing water with the pressed blackberries. The mixture soon was converted into win£, of which the other boys drank, and they became inebriated. It so happened, that with an attendent, the son of Dima, named Faolan, and a chieftain from his part of the country, was passing at that very time. Seeing the boys somewhat hilarious, and finding liquor of a goododourbeforethem,theyaskedLuaforsomeofit, andtheywerenot refused. The result was, that they became intoxicated, in like manner, and sleep overcame them. While Faolan slept, he had a vision. Our saint appeared to put a golden collar around his neck, and to present him with a easula. These were indicative of a state of life, to which Faolan afterwards devoted himself, having received the monastic habit from Molua. 69 He also offered many gifts to the saint. A young virgin, called Finn Cainer,? the daughter of Fintan, who was uncle to our saint, had been mute from the time of her birth to the age of sixteen. Having embraced Molua, according to the manner usually employed among near relations, she recovered the use of speech, from the breath of her cousin. Subsequently, she built a nunnery,
12 called Cluain-Claraidh,? where she had many holy females under her rule. ?
Afterwards she became a great saint. So manifestly fabulous are many of
the stories relating to- Molua, however, that we prefer to pass them over, as not tending either to the instruction or edification of the reader.
CHAPTER II.
VISIT OF ST. COMGALL, ABBOT OF BANGOR, TO ULSTER, AND HIS FINDING OF THE BO—Y LUGID— THE LATTER ENTRUSTED BY HIS PARENTS TO THE CHARGE OF COMGALL LUGID'S MANNER OF LIFE AT BANGOR—HIS MIRACLES—HE IS SENT BY ST. COMGALL TO FOUND A SEPARATE RELIGIOUS ESTABLISHMENT AT DRUIM-SNEACHTA.
mancan Manuscript.
65 In the Salamancan Manuscript, this
account is applied to the Priest himself.
As we are at one informed,
* of Ulster visited the
of Minister. Our saint chanced to be sleeping in a field, near which he was passing. Owing to some miraculous circumstance, Comgall's attention was
time,
St.
province
over Hy-Fidhgente.
7° Her name has been Latinized as Can-
Comgall
"
the Fair has not been identified.
46 LIVES OF THE IRISH SAINTS. [August 4.
directed towards him. Full of prophetic knowledge, he requested our
saint's parents to allow their son to become a student and disciple under his
direction. The holy abbot then predicted, that Molua should afterwards
found monasteries, and become a spiritual father over many children. Our
saint's parents agreed to that request, which was in accordance with the
wishes of their son. Accordingly, he set out with Comgall for the province
of Ulster. 2 It has been supposed,3 that Molua could not have become St.
Comgall's disciple at an earlier period, than about the year 559. At this time, Molua must have been very young, since the holy abbot of Bangor, as
we are informed, commenced his instructions, by requiring his pupil to write the alphabet. Afterwards, Comgall proceeded to teach him more advanced sciences. At one time, the holy abbot found an angel teaching his disciple. Thence forward, Molua was found to possess a penetrating intellect, as also to have well and wisely exercised it. One day, when he had been sent to tend a number of goats, to others they seemed to be a flock of sheep, so long as Lugidius remained over them/ Another story is related, about Lugid
serving in the monastery and holding an iron ball with a tongs over the fire, in order to heat some liquor afterwards ; but, while he was thus engaged in the presence of St. Comgall, he allowed the sphere to drop into the fire.
For this negligence, he was gently reproved by the abbot, who was holding a small vessel, filled with the liquor, to receive it. In his confusion, Lugid thrust his hand to recover it from the fire, which he did, and thus he brought the heated metal to the table where Comgall was seated, who, unwilling thus to receive it, withdrew his vessel, and the heated ball fell upon the table, through which it burned through and reached the earth beneath it. *
No less than fifty monks in St. Comgall's community bore the name of
Lugid ; and, as our saint served the abbot for a long time, the latter was
accustomed to distinguish him as Lugith Maccan, which is supposed to have been a term of endearment. During his stay at Bangor, St. Comgall sent
three bands of his in different directions, disciples,
the 6 country.
through
Each of these felt eager to have the companionship of Molua. St. Comgall told our saint, he was at liberty to go with any one of these bands he chose. Going forth in different directions, Molua was seen in company with each party of those monks, to the time when they returned. Afterwards, he was
or the " of the three bands. "? boy
called Gilla na by many,
trinonbhar,
As Bangor lay beside the sea-shore, the monks were accustomed to use
fishing vessels ; and one day, when they were about to land, Lugid was in their company, while one of the brethren reproved him for some fault. He fell on his face immediately, and so continued prostrate unobserved by the others. When these had returned to the monastery, Congall enquired about the missing Lugid, asking if any of the monks chided him. Then the question having been answered in the affirmative, Comgall directed them to seek the sea-shore again, where the boy was found in the midst of a returning tide, which did not come near him. Then Lugid returned with them
may be found at the ioth of May, in the FifthVolumeofthiswork. Art. i.
2
relates: "et usque hodie foramen illud.
manet in mensa, et moles instar pugni intrat
per illud. "
6
In the Bollandist Life of our saint,we read: Alio autem tempore misit Con^allus ter novem viros de sua familia in tres provincias, scilicet novem viros in unamquamque pro-
vinciam diversam, tam in Hibernia, quam
See the Bollandists' Life of St. Luan,
cap. ii. , sect, xv. , p. 344.
3 '* "
See Rev. Dr. Lanigan's Ecclesiastical
History of Ireland," vol. ii. , chap, xii. , sect.
vii. , p. 205.
4
as contained in the Salamancan Manuscript.
This account is to be found in his Life,
" &c.
:
—"Acta
5 The writer of the ancient
tained in the Salamancan Manuscript, further
tomus
sect. 12, p. 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.
2* He is called the son of
Life, published by the Bollandists.
in the
the of the progenitor
in
St.
day, Luanus,
the situated on the Shannon river, being
the chiefs of which were the O'Donovans.
;
Daigri,
family,
Baring-Gould.
region
or is Lugid, Molua,
diui namhain ; and he adds, both of which names signify the rocky district on
:
August 4. ] LIVES OF THE IRISH SAINTS. 41
now the barony of Kenry. Assuming his identification of its being the barony of Kenry to be correct, the former writer presumes it probable, that
3 as in this being
it had been the site of an ancient named city
by Ptolemy,3
part of Ireland, while he adds, likewise, that in this cantred was situated Brugh right now Brury,33 an inconsiderable village, but in ancient times the seat of the Kings of Cairbre Aobhdha. 34 The denomination is localised in Bruree Parish, situated partly in Coshma Barony and partly in that of Upper Connello, in the county of Limerick. 35 Its name was derived from a fort, in which the King of Hy-Figeinte resided. Near that ancient fort, the original
6 The Messrs.
have also stated, that O'Donovan37 was chief of Kenry. 38
known, that his residence was at Bruree,39 and without the limits of that district. A statement is made also by these historians, that O'Donovan40 was- killed by Brian Boiromhe.
But O'Halloran is wrong in making
" Here Auliff More O'Donoghue, King of Cairbre Aobhoha, was slain by Murtogh O'Brien in 1 165. "—Gough. " This is false ; Auliff More O'Donoghue was chief of Kil-
parish
placed. 3
Fitzgerald •
McGregor
church had been
and
Yet it is well
Thewholeofthiserror
wrote that O'Donovan's country was co-extensive with the barony of Kenry,
originated and that his residence was at Bruree. *2
not believe he was a rocky district. Is it not
much more likely that this chief took his
name from the colour of his hair : t>onn
signifies brown, and x>ubin means a dark-
haired man? Beauford, from whom the larney, not of Hy-Cairbre Aobhoha. "— above derivation of the name is taken, O"Donovan. "The prince of this cantred
supposed it might be fromTmn-nAh-Abarm, i. e. , thefortoftheriver; i. e. , the hill ofthe river; i. e. , the rocky hill of the river, and by a little stretch of the meaning the rocky
with his subordinate chiefs O'Cleircine and O'Flannabhra were dispossessed by the
—
letter undated, but Bruree.
referring
to the of parish
36 Hence, then, the name of this is parish
not ecclesiastical in its origin ; but it is
called Brugh-righ, which signifies the Fort of the King, or Burgum Regis in Latin. In all the ancient Irish histories, it is celebrated as chief seat of the senior representatives of Fiacha Figeinte. The Hy-Figente assumed
*'
This is certainly wrong, for Carraig note.
!
"—
35 It is shown on the " Ordnance Survey TownlandMapsfortheCountyofLimerick,"
"—" Letters containing
Fitzgeralds, now Knights of the Glinn. " Gough. "This is false; the Knights of Glynn never possessed the one-tenth of this
district of the river
Information relative to the Antiquities of
the County of Limerick, collected during
the Progress of the Ordnance Survey in
1840," vol. i. , p. 278. John O'Donovan's Sheets 38, 39, 46, 47.
32 Known as the frcpa Vrjyia or Altera Regia of the celebrated Greek geographer.
33 With further inaccuracy of statement, in
reference to this part of—Ireland, Gough has "
withDr. SylvesterO'Halloran,*1 who
the singular assertion
now the barony of Pobal Brien. " See the surname O'Donovan after the reign of
"
Gough's Camden's
516. However, in " Letters containing in- formation relative to the Antiquities of the County Limerick, collected during the Pro- gress of the Ordnance Survey in 1840," John O'Donovan writes in reference to
Gough and other writers who followed t—he ""
accounts contained in the Collectanea :
Brian Boru.
37 The fullest information regarding the
pedigree of O'Donovan, in all its branches, will be found in the Appendix to Dr.
"
Annals of the Four Masters. " vol. vi. , pp. 2430 to 2483.
38 See "History of the County and City of Limerick," vol. i. , pp. 371 to 373, and
:
Carrigoginniol is
Britannia," vol. in. , p.
Og-Coinneal was the name of the rock on which O'Brien's Castle stood, and not the
name of a territory, and the present barony of Pubblebrien is not the territory anciently
called Eoganacht Aine. It is sickening to have to notice the base blunders perpetuated by the stupid articles on Irish topography in
39 At this day. , it is no less than 12 Irish miles outside the boundary of the barony of Kenry.
40 Commenting on this statement, Mr. O'Donovan remarks, that O'Donovan should be written Donovan, as "surnames were not established at this- time. "
' 41"
Vallancey's Collectanea,' but if I do not
point them out now, the opportunity niay never offer itself again," vol. i. , p. 277.
34 In this connexion, Gough falls iuto
Author of the General History of Ire- land," and a native of Limerick.
42 Bruree is set down in the Book of Lecan
as one of the ports or fastnesses of the King
territory.
O'Donovan.
O'Donovan's
which are thua corrected — of Cashel, by which it is to be understood
other
Mr. O'Donovan. The former thus writes
mistakes, by :
that
it was one of (he in his forts
kingdom,
42 LIVES OF THE IRISH SAINTS. [August 4.
his territory co-extensive with the barony of Kenry ; for O'Huidhran or O'Heerin places it in altogether a different position. *? However, far different
was the O' Donovan's Hy-Fidhgeinte, or Hy-Cairbre Aobhdha, a territory comprising more than six times the extent of the barony of Kenry. From
tli is territory they had been expelled by the Dal-y-Cais of Thomond. Afterwards, the district was known as the plain of Limerick, and with the
establishment of surnames, O'Mackesey was chieftain there. **
Instead of
and known as the Hy-Figinte, are described as being in a country, at the south side of the Shannon, and extending so far as Mount Luachra in the west. It lay within the present county of Limerick, and according to some
Hua Hanmer writes it Hua-Fi. *5 The people there Fidhgente,
authorities, a part of it lay within the County of Kerry. * "
6
living
Before the arrival
of the English, it is stated in Vallancey's Collectanea de Rebus Hi-
"8
bernicis *? followed by other writers,* that Limerick County had been a
kingdom or large principality, denominated Aine Cliach, or Eoganacht Aine Cliach, by the Irish during the middle ages,*9 This region of Hy-Figente was never called Aine Cliach, or Eoganacht Aine Cliach, however, for the territory so denominated comprised little more than one barony.
The following are notices of Hy-Figente, extracted from Smith—'s
Collections for Limerick,s° and under the heading " Antient Territories "
u a Hy-Figinte,
the north
ThechiefofHy-FigeinteiscalledKingofBruree,andit is added,that he was free of tribute, but he received annual presents from the King of Minister for his services in war. s2 From a passage in the Annals of Inis- fallen, given under the year 1200, it is evident, that O'Donovan resumed the possession of his territory, after he had been driven beyond Mangerton by the Dal-y-Cais. When he was finally driven to the south does not appear from
territory comprehending
of Conilloe, and part of Clanmaurice and Ineghticonue, County Kerry. This territory of Hy-Fignata had monarchs of its own, for according to Keating, in the time of Conall Cloan, monarch of Ireland, who began his reign Anno 648, Cuan Conaille, king of this country, was slain at the battle of Cairn Connill. " s<
but not inahabited by himself. The anti- quities of the parish of Bruree for the most part are old castles.
43 We are informed by O'Heerin, that O'Donovan possessed free of tribute " the lands along the River Maigue, and all the plains down to the Shannon. "
Oateif5An61ofpo'nniAigmoibt 1f tiA cliin fiof co Sionomn.
Ille regebat agrum quern \amb\t Magia segnis Et campos protensos fiumen ad usque
Senanum.
44 See John O'Hart's "Irish Pedigrees," vol. ii. , Part v. , chap, ii. , p. 15. From the Edition, 1888, 8vo.
45 See " Chronicle of Ireland," p. 121.
46 See Harris* vol. "
Ware, ii. , Antiquities
O'Kierwick or Hy Ciaraigh, descended from
Feidhlem, son of Nadfry, King of Munster, who had dynasts or subordinate ch—iefs of the several cantreds under him, &c. " Ibid.
'° These are still in manuscript, and pre-
served in the Library of the Royal Irish
Academy.
si There are several references to Hy-
Fidgeintein anIrish manuscriptcopyof Keating's "History of Ireland," in the
"
Chronicum Scotorum,"and in the "Annals of the Four Masters. "
52 These presents are enumerated in the
in the "Book of— following quatrain, Rights,"
which is ascribed to St. Benignus
:
"Cuanapcol jug b]\o§4 nig, O ni§ enitTO can imfnirh TJeic n-main -oonnA DeAngA
of Ireland," chap. vii. 4? See Nos. n and
" The of the stipend
48
3.
Especially Gough, in his edition of
King
Camden's "Britannia," vol. iii. , p. 516.
49
or king of Aine Cliach, who was named
Gough incorrectly adds, that the chief
parts
barony
of the said
-oeich can 1f n-goibl
And ten foreigners (ft. *. , foreign slaves) without Gaelic. "
of Bruree From the King of Erin without sorrow Ten tunics, brown red mantles (tunics)
SAetelgA. "
:
August 4. ] LIVES OF THE IRISH SAINTS. 43
any document yet discovered ; but, it is evident, he was not in his original territory in 1420, when the poet OTIeerin flourished, who speaks of him as the person to whom this territory was due. Still, it appears from his words, that O'Donovan was not then in possession of Carbury ^va. 53
Many tracts in Ireland were denominated Corcach or Corcoich, which
""or"low "the
signifies moor/' marsh," swampy ground ; but, expression
is too general to indicate the exact locality of St. Molua's birth.
As the name Carthar or Carthach was that of several princes and nobles of Munster> it became necessary to distinguish them by surnames or epithets.
These, as in many other cases, were often used alone to designate persons, omitting, for the sake of conciseness, their real names. Thus, although Molua's father was a Carthar, yet he might have been more generally called simply Coche. 54 The mother of Lua was named Sochla,ss from Ossory, in the western part of the Leinster province. Her name is also written Sochte, of the Dadail Birnn race, in Ossory. s6 These people were probably settled in or near the place, which our saint afterwards chose for his foun- dation at Clonfert Molua. Sochta was the mother of three sons, by her husband Carthach \ and of these, our saint was the youngest ; but, in fame and sanctity, he was pre-eminent among his brothers. These children were
respectively named Lugith, Luger and Johain. 57
A commentator on the " Feilire " of St. ^Engus, and one who is very
fond of retailing unreliable legends of the Irish Saints, relates, that when
Comgall of Bangor, with his family, was wending his way, it came to pass, that they heard somewhat like the cries of a babe in a bank of rushes, while
they saw a service of angels over it a little distance from the road. Then
St. Comgall said to a monk of his order " See thou what is there in that
:
bank of rushes. " The man went and giving a kick into the brake of rushes, he beheld a child in the midst, and he took it into his arm-pit. St. Comgall askedwhathehadfoundandwhathehaddone. Themonkreplied,that he had found a babe, and that he had given it a kick. " Where is it," then enquired Comgall. The brother answered, that it was in his arm-pit. " This shall be its name," said Comgall, u My-lua (kick) son of ocha (arm- pit);" and, it is added, that our saint was so named, either because of finding him in the rushes, or because of the kick, which that monk gave to the brake of rushes, in which the babe had been found. 58 Afterwards, as we are told, he was reared by Comgall, so that he grew up very innocent. From
53 His words are :—
" "Dual t> O'TJontiAOAitt •othn ctii|\c -An ci]\ p 'nA cir\ lor>5puir\C
£a leif JAti cio|' fo'n mil*; tnoill 1r* via cl^i|\ pof co Sionoinn. "
vero ejus Sochte Dadail Birnn Osrigi duxit ""
O'Donovanus qui quondam in Corci arce sedebat
Pro terra castrorum est hcee regione potitus ;
Ille regebat agrum quern lambit Magia segnis
Etcampos protensos flumen ad usque Senanum. "
genus : &c.
57 See the Bollandists' Acta Sanctorum,"
" Ecclesiastical History of Ireland," vol. ii. , chap, xii. , sect.
vii. , n. 85, pp. 207, 208.
Luano, Abbate Cluainfertensi, Vita, &c, cap. i. , sect. I, p. 342.
s8 The Commentator afterwards states, thatMacochai; represents"sonofarmpit;" but, for brevity's sake, Molua was called Macochai; forbytheIrishbeforehistim—e, ocha had been the term for "armpit. " "Transactions of the Royal Irish Academy. " Irish Manuscript Series, vol. i. On the Calendar of Stokes,
54 See Rev. Dr.
Lanigan's
ss The Rev.
from Upper Ossory, and that her name in
J.
Holahan states she was
Oengus, by Whitley LL. D. , p. cxxviii.
Latin was
Largay meaning very great,
"
large
;
Notes
" — also openhanded, plentiful. "
on the Antiquities of the United Parishes of
Ballycallan, Kilmanagh and Killaloe," &c,
p. 34.
s6 The Bollandist Life has it: "mater
"
tomus i. Augusti iv. De S. Lugido sive
44* LIVES OF THE IRISH SAINTS. [August 4.
the foregoing account, one might be induced to suppose, that Mo-lua had been a foundling ; but, it is evidently only another version of a circumstance in his life, and which occurred, when he was delivered up by his parents for tuition to the holy Abbot of Bangor, as hereafter related.
Even in his youth, the holy child was distinguished by the performance of many miracles. He is said to have healed his father Carthach from the effects of a cancer, which necessitated the amputation of his foot; but the son effected a perfect cure, which relieved his parent from all pain, and he even restored the limb. Angels were seen to have charge of the boy, at this early period of his life, and these are said to have been his special guardians in many instances. One day, St. Molua's mother brought him with her to the house of a certain man, to enquire about her cattle, which this person had in keeping. On that occasion, the boy appeared surrounded by a bright flame, to the great astonishment of that man. He requested the child's hand to be placed on his head, on account of his having given such early proofs of sanctity. When the mother brought her child to that pious person, the infant was observed to weep. These tears fell on the man's breast. Being afflicted with a grievous ulcer, and having pains in the head, that patient found instant relief from both maladies. He felt duly grateful for such a cure, while the fame of Molua's sanctity was spread throughout all that neighbourhood. 50
The earliest occupation of our saint was that of tending his parents' herds and flocks. As his Life informs us, those parents possessed cows, sheep, and swine. 60 One day, while Lugid and his brothers were watching them beside a fire they had kindled, a storm of rain suddenly came on, and the flames were soon extinguished.
However, holding one of the dead embers in his hand, an angel appeared and blessed it. Immediately the flame arose, and applied to the embers, these were again brought to a blaze, at which the children warmed themselves. The fire thus miraculously produced is said to have been divided among all the pious people living in that neighbourhood. Tocommemoratesuchremarkableevent,amonumentwas afterwards raised on that 61 and this seems to have taken the of
62
swine-heards, the swine strayed from them. However, one of his youthful companions having set out to seek them, he only saw with others a flock of sheep, and these were thought to indicate the future occupation of Molua, who was destined to become, not alone a pastor of sheep, but of men. 63 At one time, Molua was missing, during a whole day and night, his friends being ignorant of what had happened to him. At length, his father discovered him sleeping in a field, but he felt afraid to approach Molua, on seeing a man clothed in white garments before him. For explanation of this apparation, his father went to the cell of the seven brothers, who were priests, and sons of Coelboth. 6* One of these, on hearing about such a miraculous occurence, returned with him to that place where the boy slept. They found a most fragrant odour proceeding from his mouth. This was said to have
crosses.
spot, shape
It is said, that while Molua and other boys were engaged as
But a relation given us, about the boy
this instance do we find, in the Lives of the Irish Saints, that similar memorials had been set up, to commemorate certain tradi- tional occurrences.
63 See "Acta Sanctorum. " Tomus i. , Augusti iv. De S. Lugido sive Luano Abbate Cluainfertensi. Vita ex antiquo
. -*? According to some accounts, these were,
called the Crosses of Molua. In^moretrma- -*+Or Coilboth, as given by the -SsAa-i
continued, to the time of his death.
» See Fleming's " Collectanea Sacra," Vita S. Molua, cap. ii. , pp. 368, 369.
60
The Life of our sai«t as published by the Bollandists, cap. i.
61
This continued to the time, when the writer of St. Molua's Life, as given in the Salamancan Copy, lived.
codice, &c, cap. i. , sect. -iv. , p. 343.
August 4. ] LIVES OF THE IRISH SAINTS. 45
having tasted nothing but Christ's body and blood in the Eucharist, from
that time forward,65 must be understood, as only referring to his extraordinary fasting and abstinence during his future life. He seemed to live, almost without food. 66 St. Molua afterwards visited the cell of Coelboth's sons frequently ; and one of these, an old man, died suddenly in his arms. He was restored to life, however, the 6? On a
66 Vita S.
7 1 This
73 See
dida Cannera, See Fleming's "Collectanea Sacra," Canera. "
in English,
Moluae, cap. vi. , p. 369.
67 See ibid. , cap. vii. , pp. 369, 37
place Fleming's
" Collectanea Sacra,"
0.
69 The Bollandists state, Faolan was chief
61
See ibid. , cap. viii. , p. 370.
Vita S. Molua? , cap. xii. , p. 370.
Chapter ii—x The Acts of this saint
'
through holy youth's prayers.
summer's day, while Molua bathed in a certain river, an infirm man, whose
malady baffled medical skill, went into the water, which flowed from where
the boy stood. This invalid had an expectation of being washed by it.
Having acted in this manner, his faith in the merits of the saint restored him
68
to perfect health.
The childlike habits of Lua are shown in a narrative, which tells us, that
one day he and other boys of his age were employed in making a fanciful beer from blackberry-juice ; while he was allowed to become the chief brewer, in mixing water with the pressed blackberries. The mixture soon was converted into win£, of which the other boys drank, and they became inebriated. It so happened, that with an attendent, the son of Dima, named Faolan, and a chieftain from his part of the country, was passing at that very time. Seeing the boys somewhat hilarious, and finding liquor of a goododourbeforethem,theyaskedLuaforsomeofit, andtheywerenot refused. The result was, that they became intoxicated, in like manner, and sleep overcame them. While Faolan slept, he had a vision. Our saint appeared to put a golden collar around his neck, and to present him with a easula. These were indicative of a state of life, to which Faolan afterwards devoted himself, having received the monastic habit from Molua. 69 He also offered many gifts to the saint. A young virgin, called Finn Cainer,? the daughter of Fintan, who was uncle to our saint, had been mute from the time of her birth to the age of sixteen. Having embraced Molua, according to the manner usually employed among near relations, she recovered the use of speech, from the breath of her cousin. Subsequently, she built a nunnery,
12 called Cluain-Claraidh,? where she had many holy females under her rule. ?
Afterwards she became a great saint. So manifestly fabulous are many of
the stories relating to- Molua, however, that we prefer to pass them over, as not tending either to the instruction or edification of the reader.
CHAPTER II.
VISIT OF ST. COMGALL, ABBOT OF BANGOR, TO ULSTER, AND HIS FINDING OF THE BO—Y LUGID— THE LATTER ENTRUSTED BY HIS PARENTS TO THE CHARGE OF COMGALL LUGID'S MANNER OF LIFE AT BANGOR—HIS MIRACLES—HE IS SENT BY ST. COMGALL TO FOUND A SEPARATE RELIGIOUS ESTABLISHMENT AT DRUIM-SNEACHTA.
mancan Manuscript.
65 In the Salamancan Manuscript, this
account is applied to the Priest himself.
As we are at one informed,
* of Ulster visited the
of Minister. Our saint chanced to be sleeping in a field, near which he was passing. Owing to some miraculous circumstance, Comgall's attention was
time,
St.
province
over Hy-Fidhgente.
7° Her name has been Latinized as Can-
Comgall
"
the Fair has not been identified.
46 LIVES OF THE IRISH SAINTS. [August 4.
directed towards him. Full of prophetic knowledge, he requested our
saint's parents to allow their son to become a student and disciple under his
direction. The holy abbot then predicted, that Molua should afterwards
found monasteries, and become a spiritual father over many children. Our
saint's parents agreed to that request, which was in accordance with the
wishes of their son. Accordingly, he set out with Comgall for the province
of Ulster. 2 It has been supposed,3 that Molua could not have become St.
Comgall's disciple at an earlier period, than about the year 559. At this time, Molua must have been very young, since the holy abbot of Bangor, as
we are informed, commenced his instructions, by requiring his pupil to write the alphabet. Afterwards, Comgall proceeded to teach him more advanced sciences. At one time, the holy abbot found an angel teaching his disciple. Thence forward, Molua was found to possess a penetrating intellect, as also to have well and wisely exercised it. One day, when he had been sent to tend a number of goats, to others they seemed to be a flock of sheep, so long as Lugidius remained over them/ Another story is related, about Lugid
serving in the monastery and holding an iron ball with a tongs over the fire, in order to heat some liquor afterwards ; but, while he was thus engaged in the presence of St. Comgall, he allowed the sphere to drop into the fire.
For this negligence, he was gently reproved by the abbot, who was holding a small vessel, filled with the liquor, to receive it. In his confusion, Lugid thrust his hand to recover it from the fire, which he did, and thus he brought the heated metal to the table where Comgall was seated, who, unwilling thus to receive it, withdrew his vessel, and the heated ball fell upon the table, through which it burned through and reached the earth beneath it. *
No less than fifty monks in St. Comgall's community bore the name of
Lugid ; and, as our saint served the abbot for a long time, the latter was
accustomed to distinguish him as Lugith Maccan, which is supposed to have been a term of endearment. During his stay at Bangor, St. Comgall sent
three bands of his in different directions, disciples,
the 6 country.
through
Each of these felt eager to have the companionship of Molua. St. Comgall told our saint, he was at liberty to go with any one of these bands he chose. Going forth in different directions, Molua was seen in company with each party of those monks, to the time when they returned. Afterwards, he was
or the " of the three bands. "? boy
called Gilla na by many,
trinonbhar,
As Bangor lay beside the sea-shore, the monks were accustomed to use
fishing vessels ; and one day, when they were about to land, Lugid was in their company, while one of the brethren reproved him for some fault. He fell on his face immediately, and so continued prostrate unobserved by the others. When these had returned to the monastery, Congall enquired about the missing Lugid, asking if any of the monks chided him. Then the question having been answered in the affirmative, Comgall directed them to seek the sea-shore again, where the boy was found in the midst of a returning tide, which did not come near him. Then Lugid returned with them
may be found at the ioth of May, in the FifthVolumeofthiswork. Art. i.
2
relates: "et usque hodie foramen illud.
manet in mensa, et moles instar pugni intrat
per illud. "
6
In the Bollandist Life of our saint,we read: Alio autem tempore misit Con^allus ter novem viros de sua familia in tres provincias, scilicet novem viros in unamquamque pro-
vinciam diversam, tam in Hibernia, quam
See the Bollandists' Life of St. Luan,
cap. ii. , sect, xv. , p. 344.
3 '* "
See Rev. Dr. Lanigan's Ecclesiastical
History of Ireland," vol. ii. , chap, xii. , sect.
vii. , p. 205.
4
as contained in the Salamancan Manuscript.
This account is to be found in his Life,
" &c.
:
—"Acta
5 The writer of the ancient
tained in the Salamancan Manuscript, further
tomus
sect. 12, p. 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.
