St. Colga, Lector of Clonmacnoise - III

From O’Hanlon’s, Lives of the Irish Saints, Vol. 2, pps. 249ff., 20th January, Article VIII.

(Part III - Teachings)

St. Colga clearly shows the feeling of the ancient Irish Church, with respect to the practice of holy virginity, and in honouring the ever-blessed Mother of God. He alludes to the special reverence, in which Saint Germanus of Auxerre was held in Ireland, perhaps on account of his close connection with our holy Apostle, St. Patrick. The honour to be shown to the monastic state is indicated, by associating with all the holy monks who made battle for God's sake throughout the whole world, the great names of Elias and Eliseus under the Old Law, and of John the Baptist, Paul, the first hermit, and Anthony, the first founder of the monastic state, in the New Testament. Then Colga follows a chronological order. Our saint first invokes the early patriarchs, viz., Abel, Seth, &tc., to Jacob. He then calls upon the chosen of the written Law, including Moses, Josue, &c., and the chosen of the law of the Prophets, viz., Elius, Eliseus, David, and Solomon. He then passes to the New Testament, begging the intercession of Christ's own holy Apostles, and all the saints to the end of the world. Then, he sums up under one heading, the whole Church of Christ on earth. When indicating those holy bishops, who founded the ecclesiastical city in Rome, St. Colga follows the order of that Canon, found in the ancient Roman Liturgy. After St. Peter, Prince of the Apostles,(23) he names Linus, Cletus, Clement, showing by this arrangement, that close connection of our ancient Church, with the other Churches of Europe, and especially with the Church of Rome. Again, we are told, that it was he who composed that kind of prayer, called the Scuab Crabhaidh,(24) which means "the Besom or Broom of Devotion." In the prologue or preface, before that prayer already named, it is stated, that this Colga was a saint, was a priest, and was a scribe, among the saints of Erin.(25) From Colgan's description, it seems probable, that this does not differ from the prayer, which assumes the form of a Litany. It is stated to be a fasciculus of most ardent prayers, full of devout feeling, and of mental elevation towards the Almighty.(26)

Notes in O'Hanlon
(23) The Rev. Father Mullooly, O.P., of St. Clement's Church in Rome, has ably endeavoured to elucidate the order of succession among the early Sovereign Pontiffs.
(24) This is contained in the ''Book of Clonmacnoise." See Colgan's " Acta Sanctorum Hiberniae," n. 9, p. 379.
(25) See the O'Clerys' " Martyrology of Donegal," at the 20th of February.
(26) See Colgan's "Acta Sanctorum Hiberniae," xx. Februarii. De S. Colga, Sapiente, n. 9, p. 379.

St. Colga, Lector of Clonmacnoise - II

From O’Hanlon’s, Lives of the Irish Saints, Vol. 2, pps. 249ff., 20th January, Article VIII.

(Part II - Writings)

He was regarded as an accomplished Scribe (12) and Master, having on this account been denominated the "Wise.” He has left some works behind, which are replete with learning and piety. Some of these devotional tracts are thus specially described. A very remarkable Prayer of St. Colga (13) is to be found, in the Leabhar Buidhe Lecain,(14) or the "Yellow Book of Lecain” a manuscript (15) of the fourteenth century, kept in the Library of Trinity College, Dublin. This appears to have been copied, by Michael O'Clery, in 1627. It is intituled, "Oratio Colgani Sancti.”(16) We find this Prayer described as being divided into two parts.(17) The first part consists of twenty-eight petitions, or paragraphs. Each paragraph beseeches the mercy and forgiveness of Jesus, through the intercession of some class, among the holy men, found in the Old and New Testament, who are referred to in the paragraph, or represented by the names of one or more, among the most distinguished of them.(18) The second part consists of seventeen petitions to the Lord Jesus, apparently offered at Mass time, beseeching Him to accept the sacrifice then made, for all Christian churches, for the sake of the Merciful Father, from whom He descended upon earth, for the sake of His Divinity, which the Father had overshadowed, in order that it might unite with His humanity for the sake of the Immaculate body from which He was formed, in the womb of the Virgin.(19) The reader may consult the Lectures of Professor Eugene O'Curry, for a further account of this precious relic of early Irish devotional literature.(20) The dogmatic importance of this Prayer is very great. It shows the belief of the Irish Church on many points, which are now set down by Protestants as of recent introduction. We are struck, in the first part, with the invocation of saints, whose powerful intercession is asked, not with God the Father only, but with the Son of God made man, the Mediator of God and man, Christ our Lord; while, intercession with Him is asked from saints of the Old as of the New Testament. In the nine degrees of the Church on earth, we find allusion to the four minor and three greater orders (21) while to these are added the office of bishop, which is the completion of the priesthood, and that of psalm-singer, which, as we are told by an ancient Irish canon, was given to any clerk, not by episcopal ordination, but by delegation from a priest. The nine choirs of blessed spirits are those mentioned by Saint Gregory the Great.(22) It may be added, that the coincidence with Saint Gregory's enumeration of them is not, perhaps, altogether casual, for there is reason to believe, that in the eighth century there was in Ireland a very extensive acquaintance with that great Pontiff's writings.

Notes in O'Hanlon
(12) By way of distinction, he is even called the Scribe of all the Scots. See ibid., n. 8.
(13) See this Prayer, translated into English with accompanying comments in the “Irish Ecclesiastical Record,” vol. i, no. i., pp. 4 to 12.
(14) Notwithstandingmany losses, this Manuscript yet contains 500 pages of large quarto vellum. With the exception of a few small tracts, in somewhat later hands, it is all finely written, by Donnoch and Gilla Isa Mac Firbis, in the year 1390. It would appear to have been, in its original form, a collection of ancient historical pieces, civil and ecclesiastical, both in prose and verse. Professor O'Curry enumerates these pieces, in his work “Lectures on the Manuscript Materials of Ancient Irish History,” lect. ix., p. 191.
(15) It is classed, H. 2, 16. The prayer is to be met with in col. 336.
(16) Then follow these words: “Sapientis et Prespiteri et Scriptae omnium Sanctorum incipit quicunque hanc orationem cantaverit veram penitentiam et indulgentiam peccatorum habebit et alias multa gratias, id est, Ateoch fuit a Isa naemh do cheithre suisceala, etc.”
(17) A copy, belonging to Profesor Eugene O’Curry, is preserved among his Manuscripts at the Catholic University.
(18) The first part begins thus:- “I beseech the intercession of Thee, O Holy Jesus! Of They four Evangelists, who wrote Thy Gospel, Matthew, Mark, Luke, and John.”
(19) The second prayer begins thus:- “O Holy Jesus! O Beautiful Friend!” etc., etc.
(20) See “Lectures on the Manuscript Materials of Ancient Irish History,” lect. xviii., and Appendix cxxii., pp. 379, 380, 614, 615.
(21) Their names are to be found in the Decrees of the Council of Trent.
(22) See “Homilia,” xxxiv. In Evangelia. “Opera” S. Gregorii Magni.

St. Colga, Lector of Clonmacnoise - I

From O’Hanlon’s, Lives of the Irish Saints, Vol. 2, pps. 249ff., 20th January, Article VIII.

(Part I - Early Life)

St. Colga, or Colcho, Surnamed the Wise, Lector of Clonmacnoise, King's County. [Eighth Century.] Improvement in religious life and training depends much on the frequent presence of holy bishops and pastors, in the schools and religious institutes, under their immediate care. This ensures educational efficiency, and blesses the house of education, even when the faith of pupils is in no way perilled. His frequent presence impresses, not alone on youth, but even on their parents, the importance of that business in which they are engaged. To this, the purity and innocence of children are mainly to be attributed, while such religious teaching and example exercise beneficial influences during after life. (1) At the 20th of February, Colgan has illustrated such particulars as are known, regarding the present holy man.(2) These he has drawn from various sources. The Bollandists have simply a brief notice, in which they state, that only in the Irish fasti do they find him commemorated, as one of the saints.(3) In Irish, we are told, the name is written Coelchu; and, by some writers, it is rendered into Cogius, Colcius, Colcus,(4) Colcanus, Colchonus and Colganus. By Colgan, the denomination is thought to be derived from the Irish word, coel, "thin," or "slender," and cu, "a grey-hound," or " a wolf."(5) More generally Coelchu or Colgchu is rendered Colgu or Colga.(6_ This holy man was born, as seems most probable, after the beginning of the eighth century. He seems, from the family name given him, to have been of the Ui Eathach Mumhan race.(7) Yet, his pedigree has not been more exactly traced, than we find it briefly noted, in our Martyrologies and Annals. In an age of learning and piety, St. Colga was most distinguished among the holy men of Ireland. He was probably educated at Clonmacnoise. It was with him St. Paul the Apostle came to converse, according to the legend, in a human form, and to help him on in his road. St. Paul is said to have given him particular lights, and to have taken his satchel of books, at Moin tirean air,(8) while, it was he that pleaded for this saint, to preside over the great school of Cluain-mac-nois.(9) It is doubtful, if amidst the ruins and ancient remains of this once celebrated place, any traces of that college can now be found.(10) It is stated, likewise, that a great theological question was here in controversy, among the theologians; and doctors of another place held an opinion, differing from that of our saint. Again, St. Paul is said to have appeared in person, to have taken part with our saint, and to have spoken to this effect before the seniors assembled.(11) Soon afterwards, St. Colcho was elected to preside, as Rector of the great school, at Clonmacnoise; and he was recognised as the chief teacher there, while shining pre-eminently a lamp of learning and of sanctity.

Notes in O'Hanlon
(1) See “Ecclesiastical Meditations suitable for Priests on the Missions and Students in Diocesan Seminaries." by a Catholic Clergyman. On the Visitation of the Schools, sect. 2, pp. 130, 131.
(2) See "Acta Sanctorum Hiberniae," xx. Februarii. De S. Colcho, sive Colga, Sapiente, pp. 378 to 380.
(3) See "Acta Sanctorum," tomus iii., Februarii xx. Among the pretermitted saints, p. 169.
(4) Thus is he styled, in Albinus' Epistle.
(5) A secondary meaning is sought for the name in Colg, which signifies, "a sword," or metaphorically, "a fierce look," or "cruelty."
(6) See ''Acta Sanctorum Hiberniae," xx. Februarii, n. 2, p. 379.
(7) This was the tribe name of the O'Mahonys and O'Donoghoes, in South Minister. See Dr. O'Donovan's "Annals of the Four Masters," vol. ii., nn. (a, r), pp. 772, 775.
(8) This place does not seem to be identified.
(9) See Rev. Drs. Todd's and Reeves "Martyrology of Donegal," pp. 54, 554.
(10) The accompanying illustration, from a photograph, taken by Frederick II. Mares, and drawn on the wood by William K. Wakeman, was engraved by Mrs. Millard.
(11) In a work, known as the "Book of Clonmacnoise,” and in other Manuscripts belonging to Colgan, the foregoing statements were contained while tracts attributed to Colga were also in his possession. See "Acta Sanctorum Hibernias," xx. Feb- l6 Then follow these words : " Sapientis cap. ii., hi., iv., and nn. 6, 9, pp. 378, 379.