Below is a sermon of Saint Columbanus in which this great Irish Church Father teaches on God as Trinity. The text is taken from the electronic version of the works of Saint Columbanus edited by G. Walker and the original, including references to the Scriptural and other passages quoted in the sermon, is available here.

Sermon I. Concerning the Faith

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Since I bear the responsibility for very needful teaching, first of all I may briefly speak of the first thing for all to know. I desire that what is the basis of all men's salvation should be the foundation of our talk, and that our doctrine should commence from that point whence all that is arises and what has not been begins, and that the heart's belief should open the gateway of our talk, rightly opening, as it does, the mouths of all Christian believers to a salutary confession. Therefore, concerning the beginning of human salvation, with Christ's help, let our words rightly take their start.

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Let each man then who wishes to be saved believe first in God the first and last, one and three, one in substance, three in character; one in power, three in person; one in nature, three in name; one in Godhead, Who is Father and Son and Holy Spirit, one God, wholly invisible, inconceivable, unspeakable, Whose property it is ever to exist since God the Trinity is eternal, for Whom you must not seek a beginning, Who has no end, and Who has ever been that which He is and shall be; since in God there is no repetition, but ever the perfection of the Trinity. That God the Trinity is one, God Himself bears witness of Himself in the law, saying Hear, Israel, the Lord thy God is one. But that that one God is a Trinity, the Saviour taught in the gospel with the words, Go now and teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Ghost. By this double evidence of the two laws, as on some firmest supports, the faith of believers is confirmed. And there you truly have a unity in Trinity and Trinity in unity. Briefly then, considering the greatness of the matter, we have spoken of what we believe, and the heart's faith [has drawn forth] the confession of the mouth; and this must be firmly held against all heresies, that the one God cannot be divided or parted, since that which is all, has always been as it is. Thus let there be an end to the poisonous and mad delirium of all the heretics, because we hear and believe on the witness of God Himself, Hear, Israel, the Lord thy God is one, since He Who is one, has ever been exactly what He is; but that you may know how many, He spoke in the plural number at the foundation of the world, Let us make man in our image and likeness. Yet lest you should err upon the number, Christ shows you the Father and the Son and the Holy Ghost, and in the name of this God as one God the whole human race is to be baptized. What more is needed on the joint eternity of the Trinity? That God is one, teaches us enough. But on the reality of the persons of Father and Son and Holy Ghost, Christ's division, with the authority of a command, has fully informed the hearers. So all the pravity of errors is debarred by means of these evidences, in which the Trinity is proved by being named, and the unity by being witnessed.

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Since then the greatness of the matter prevents us from discoursing further on subjects which appear to be unspeakable, let us hold what has been said before with a firm faith. For the man to whom these few words on God the Trinity are not sufficient, will not, [according to Scripture,] be profited by more. For of Him we have said only that He is one in three and three in one. Yet of His being who shall be able to speak? Of how He is everywhere present and invisible, or of how He fills heaven and earth and every creature, according to that saying, Do not I fill heaven and earth? saith the Lord, and elsewhere, The Spirit of God, [according to the prophet,] has filled the round earth, and again, Heaven is my throne, but earth is the footstool of my feet? Therefore God is everywhere, utterly vast, and everywhere nigh at hand, according to His own witness of Himself; I am, [He says,] a God at hand and not a God afar off. Therefore it is no God dwelling far off from us that we seek, Whom if we merit it we have within us. For He resides in us like soul in body, if only we are sound members of Him, if we are not dead in sins, if we are uninfected by the taint of a corrupt will; then truly does He reside in us Who said, And I will reside in them and walk in their midst. Yet if we are worthy that He should be in us, then in truth we are quickened by Him as His living members; for in Him, [as the Apostle says,] we live and move and have our being. Who, I say, shall explore His highest summit to the measure of this unutterable and inconceivable being? Who shall examine the secret depths of God? Who shall dare to treat of the eternal source of the universe? Who shall boast of knowing the infinite God, Who fills all and surrounds all, Who enters into all and passes beyond all, Who occupies all and escapes all? Whom none has ever seen as He is. Therefore let no man venture to seek out the unsearchable things of God, the nature, mode and cause of His existence. These are unspeakable, undiscoverable, unsearchable; only believe in simplicity and yet with firmness, that God is and shall be even as He has been, since God is immutable.

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Who then is God? He is Father, Son and Holy Spirit, one God. Seek no farther concerning God; for those who wish to know the great deep must first review the natural world. For knowledge of the Trinity is properly likened to the depths of the sea, according to that saying of the Sage, And the great deep, who shall find it out? If then a man wishes to know the deepest ocean of divine understanding, let him first if he is able scan that visible sea, and the less he finds himself to understand of those creatures which lurk beneath the waves, the more let him realize that he can know less of the depths of its Creator; and as he ought and should, let him venture to treat less of Creator than of creature, since none can be competent in the greater if he has not first explored the less, and when a man is not trusted in the lesser, in the greater how should he be trusted? For why, I ask, does a man ignorant of earthly things examine the heavenly? Oh, those who speak idle words, Not knowing, [according to the Apostle,] either what they speak or whereof they affirm! How many indeed, for whom the cry is woe, though striving to fly aloft with feeble wing, and turning their creaturely face towards the sky, at least partly, not to say in every case, without counting the cost beforehand, first venture with unclean heart and impure lips to teach concerning the great deep, not understanding that God the Trinity is known not by words but by faith, Who is understood by the pious faith of a clean heart, and not by the gabble of an impious mouth. Therefore the great Trinity is to be piously believed and not impiously questioned; for the one God, the Trinity, is an ocean that cannot be crossed over or searched out. High is the heaven, broad the earth, deep the sea and long the ages; but higher and broader and deeper and longer is the knowledge of Him Who is not diminished by nature, Who created it of nought.

One of the best-known Irish saints whose feast day falls in the month of May must be Saint Brendan the Navigator.  I have already posted an exhaustive series of notes on his life from the Irish Ecclesiastical Record, which can be found here. Hagiographical tradition associates Saint Brendan with a sister called Briga. She is one of a number of saints who bear this name, most of whom are untraceable. The hagiographical tradition, however, associates Saint Briga with a foundation at Annaghdown, County Galway, established for her by her saintly brother. The Life of Saint Brendan records that when his end was approaching, Brendan retired to this monastery and died there in the year 577. The Life also records that as children, both Brendan and Briga were sent to be educated by Bishop Erc, where Brendan recognized the holiness of his sibling:

vi. (12) Brig, daughter of Findlug, his sister, was with him there, and great was his love for her, for he saw the attendance of angels above her.

C. Plummer, ed. and trans., Life of Brendan of Clonfert, Bethada Náem nÉrenn – Lives of Irish Saints, Vol. II (Oxford, 1922), 46.

It was the hint of this warm relationship between the two which led one Irish commentator to describe Brendan and Briga as 'the Benedict and Scholastica of Ireland'. In the following extract from a paper on the Diocese of Annaghdown, Father Jerome Fahey provides an introduction to the monastery of Annaghdown, which he charmingly suggests had 'the attractiveness of another Subiaco' at the time our saints were living there. The paper begins with a reference to the 1872 work of Sir William Wilde, Lough Corrib: its shores and islands with notices of Lough Mask, from which the illustration of the ruined abbey has been taken. I have extracted only the first couple of pages from Father Fahey's paper as most of the article is taken up with an account of the later medieval history of the diocese and its eventual suppression:

Diocese of Annaghdown

by the Very Rev. J. Fahey, D.D., V.G., P.P.

Our antiquarians are no doubt familiar with the series of graphic sketches, in which the gifted Sir William Wilde has illustrated with pen and pencil the islands and shores of the Corrib. To say that these sketches are worthy of their distinguished author is no small measure of praise. I may perhaps add that his chapter on Annaghdown, is one of the most interesting and valuable of the series. He tells us how the little headland which extends there into the waters of the Corrib derived its designation from its local characteristics, the "dun" or fort which existed there, and the Eanach or marsh with which it is surrounded. He tells us how St. Brendan and his Sister St. Briga, the Benedict and Scholastica of Ireland, came to reside there; and invested the place for a period at least, with the attractiveness of another Subiaco. His pencil gives us with the strictest fidelity, the Cathedral, the Episcopal residence, and the old monasteries, all hoary ruins. And the massive Norman Keep, he has also sketched, which lifts its battlements high above the Wells of St. Brendan and St. Cormack, and speaks to us of a feudalism long past which has no where in Ireland a larger number of monuments than on the plains of Moy Soela. But the subject of my paper does not permit me to do more than make a passing reference to many of those objects of historical interest, grouped together on the little promontory of Annaghdown.

My paper recalls the existence of a Diocese to which this headland has given its name; a Diocese which has ceased to exist for so long a period as to be now practically forgotten. We shall see that the period of its independent existence was connected with a troubled time in the history of our country, and reflects for us in a peculiar light, many of the strange events of that period. And though its brief period of independence secured for it a remarkable prominence, and a notoriety not always enviable, it is a curious fact that the exact dates of its foundation and suppression, seem to remain to our time enveloped in obscurity.

There is no doubt that long before a Bishop had fixed his See at Annaghdown, the place itself was invested with a special religious and historical interest. It was one of those Sanctuaries which gemmed the islands and shores of the Corrib, in the sixth and seventh centuries, when the "holy foreigner" lived alone at Inchigall; when St. Fechin and his monks laid the foundations of their historic monastery at Cong, when religion in its most austere form, attracted to Inchiquin, and Kilursa, many members of the royal houses both of Connaught and of Munster. It was then that St. Brendan one of the most remarkable of our early Saints, selected the little promontory of Enaghdun, to be for a brief period his chosen place of prayer and repose. His marvellous labours which won for him the well merited title of "Pater laboriosus, " were nearly accomplished. His memorable voyages supplied his contemporaries with themes more wonderful than were furnished by the energy of Columbus to the people of his age. On the neighbouring island of Inchiquin, he had founded a monastery which he had placed under the wise guidance of St. Meldan, and there he had the happiness of blessing the marvellous child St. Fursey, whose future greatness he forecast with prophetic accuracy. His great Church and Monastery at Clonfert, he had completed and placed under the charge of his friend and companion St. Moennean. And here at Enaghdun he had built a monastery for his holy Sister Briga and her nuns, whose privilege it should be to witness his last moments, and close his eyes in the last blissful sleep. His death at Annaghdown, A.D., 577, at the venerable age of 94, was regarded by his contemporaries as an event of national importance. The funeral procession from Annaghdown to Clonfert was made up of a vast multitude from every part of Ireland, and was the most imposing demonstration of reverential regard for holiness of life which the century had witnessed.

It was but natural that the character of St. Briga should lend a still more impressive interest to that remote spot. When, therefore, an independent Diocese was established in that territory, we cannot be surprised that St. Brendan should be selected as it patron; that the place so associated with his life and death, should be selected as the fitting site for the Cathedral, and that its name should be chosen to designate the Diocese…

Rev. J. Fahey, ‘Diocese of Annaghdown’ in Journal of the Galway Archaeological and Historical Society, Volume III, (1903-4), No. II, 102-113.

May 20 is the commemoration of a County Donegal saint, Conall (Connell, Conald) of Iniscaoil. I introduced this saint here at which time I mentioned that a second saint with a similar name is commemorated on May 22. There is a post on the second Saint Conall here. There may well be some confusion regarding the date of the feastday, although the 17th-century hagiologist, Father John Colgan, believed he was dealing with two distinct individuals. Saint Conall was said to have enjoyed the friendship of the poet saint Dallan Forgaill, best known for his hymn in praise of Saint Columcille, both were members of the Columban family. In the paper 'Iniskeel' below, abridged from the Irish Ecclesiastical Record, the author writes of Saint Conall's island home and of the Turas or stations performed in his honour. Unlike some other writers of the period, he is at pains to defend these traditional practices from the charge of superstition, and as a Catholic writer he is naturally delighted by the traditions linking this Donegal saint with Rome. In his presentation of a romantic view of the island home of Saint Conall, the writer is very much in tune with the spirit of his age. The imagery of remote, windswept landscapes where the mind could not help but turn to God played, and indeed still plays, an important role in the portrayal of the 'Celtic Church' and its saints.

INNISKEEL.

"Dim in the pallid moonlight stood,
Crumbling to slow decay, the remnant of that pile,
Within which dwelt so many saints erewhile
In loving brotherhood."

OFF the coast of Western Donegal, in the district anciently known as Tir-Ainmirech, but called Boylagh, since the thirteenth century, lies the holy island of Connell Coel....The island has a sacred interest in the present and the past with a long, if broken, history to commemorate its former greatness. It is still the seat of a much frequented pilgrimage in honour of St. Connell, one of the most remarkable of Ireland's early saints. It contains his church and cell; and in it repose his sacred remains in the grave that had first closed over the body of his illustrious friend, St. Dallan.

The "station" may be performed at any time. But the solemn season lasts from the 20th of May, St. Connell's day, to the 12th of September. Besides the founder's well, there is another sacred to the Blessed Virgin. Fixed prayers are devoutly said at each, as also in going round the penitential piles, of which there are several, formed as a rule of small sea-stones which are kept together by the self-mortifying attention of the pilgrims. A number of decades repeated in walking round the old ruins and before the altar of St. Connell's Church bring the Turas to a close.

The devotion and faith of the crowds who throng to Inniskeel during the Station season recall the memory of the first believers in Christianity. They possess the genuine spirit of Gospel Christians, and it would be strange indeed looking to the beneficence of God's providence towards simple, faithful souls, if prayers offered up with such fervour and commended by such powerful patronage, did not bring down, on those devout pilgrims the choicest blessings of heaven. They speak to their Saviour in earnest communion of heart, believing firmly that He is the physician of physicians for soul and body. Is it then unreasonable to think that for these meek confiding ones Christ in view of Connell's merits allotted curative properties to the saint's well? Their faith, their prayers, and the blessing of heaven on the spot do indeed work wonders. Nor need going round the piles a fixed number of times, raising at intervals the position of some low-placed pebble, or moving larger stones round the head and waist, force up the idea of superstitious observance.

If St. Connell or any one of his saintly followers wished to found a penitential and supplicatory course of exercises, what more proper than that their ritual should be minutely fixed and accurately handed down? Now this is the feeling that sways these crowds of pilgrims from age to age. Their faith is simple and their hope unbounded. Flourish such faith and hope! They give as just a notion of God's warm providence as the acutest reasoning of philosophy.

There seems to be no ground for questioning the popular belief that St. Connell founded the buildings which still remain. At the same time substantial parts were certainly rebuilt at a later period. Both church and cell are situated on a beautiful slope of the south-eastern side of the island. The orientation of the church seems perfect. The other edifice which stands a few paces further east points in the same direction. The ground plan of both buildings is rectangular, the former measuring fifty feet by twenty, the latter something less in breadth, but almost the same in length. The church retains its gables, windows, and doors, in an state of fair preservation; but one of its sidewalls is almost completely broken down for some yards. The altar table, of substantial flags, has retained its hold with magnificent tenacity. The cell or monastery is in a still more ruined condition. Apparently it was never so high as the church, and at present gables, from a little above the square, serve but to block the doors and narrow windows or fill in gaps in the lower masonry of its walls. Neither building can lay claim to exceptional beauty of architecture, but they are fairly large in size, neatly and well built, and above all charmingly placed in situation.

On this delightful ground with the waves expiring gently at his feet or rolling in fury on "the Ridge" beyond, St. Connell raised each morning his pensive soul from thoughts of nature's beauteous handiwork to contemplate the great, Creator by whose almighty word it had all been fashioned before time for man began. A glance northwards enhanced the view. It should have swept over kingly Errigal, and rest on Aranmore or the chainless waves of the sky-meeting ocean. What a home for meditation this peaceful isle with such giant surroundings by land and sea! Assuredly no island recluse can be an atheist, can fail of being an intense believer. With the impress of divine intelligence above him and around him, with a voice in the heaving billows or rushing sea-wind, if he have ethical uprightness of intellect and will to grasp the significance of the scene, no man could escape the all-pervading sense of God's presence, no man could here live the life of a hopeforsaken infidel. Neither the din of cities, nor social strife, nor crowded brick and mortar intervene to shut out reason's strong lesson or the light of divine faith. The island saint is a true philosopher; he must be religious to the core.

Such was Connell, founder of Inniskeel, and such was Dallan its frequent visitant. Colgan has left us several particulars of the latter saint. His notes on St. Connell are only incidental. The Christian name of Inniskeel's patron is variously spelled in Irish as in English, the form Conald being supported by some ancient authorities, whilst Conall, Connall or Connell approaches much nearer the pronunciation (Cuinell) common in Boylagh. In like manner his second name is written Caol, Caoil, Cael, Coel or Ceol. Mac Cole is still a family name on the mainland. The local Irish pronunciation, however, sounds like Caol (slender), and hence some have thought the island derived its name from the needle-like appearance it presents from certain points of view along the coast. But more probably it came from Connell's father, for to distinguish the saint from a famous Umorian chief, who bore his double appellation, he is described by our annalists as the son of Ceolman. Thus in Latin he is said to be filius Ceolmani or filius Manii Coelii.

The year of St. Connell's birth is not known with exactness. He died about 590 and had therefore been contemporary with a host of Irish saints. Sprung from the Cinel Conall, being the fourth in descent from Conall Gulban, he was a near relative of St. Colomba. His name is mentioned in several of our ancient records. It is linked for ever with the famous Cain Domnaigh, a law forbidding servile works on Sunday. The prohibition ran from Vespers on Saturday evening to Monday morning and should delight the heart of a Sabbatarian by its exacting observance, did it not in other respects so unmistakably savour of Catholic practice. In the Yellow Book of Lecan the Cain is prefaced by a statement of its being brought from Rome by St. Connell, on an occasion of a pilgrimage made by him to the Eternal City. The metrical version contained in a manuscript copy of the ancient laws (in Cod. Clarend), says it was the "Comarb of Peter and Paul" who first found and promulgated the document. St. Connell is not credited in either account with its authorship. Nay, O'Curry thinks he was a hundred years in his grave before a knowledge of it became general in Ireland. Be this as it may our chroniclers make two notable statements in regard to it. They say it was written by the hand of God in heaven and placed on the altar of St. Peter, and secondly that it was brought from Rome by St. Connell. Now, however we may be inclined to explain away either or both these statements, there is no mistaking the avowal of respect they imply for Roman authority, nor any serious reason for calling the pilgrimage itself into question. And see the faith of our fathers shining through the old Irish ordinance. Though the law in its severity forbids journeying on a Sunday, yet

" A priest may journey on a Sunday,
To attend a person about to die,
To give him the body of Christ the chaste,
If he be expected to expire before morning."

The Cain Domnaigh was never enacted by the states or Councils of Erin. That it was believed to have been brought from Rome sufficed to spread its sway.

It is now time to say something of St. Connell's famous friend Dallan Forgail. Euchodius is the Latin form given by Colgan for his original name. The better known appellation of Dallan is obviously derived from dall, blind; for at an early stage in his career he lost the use of his eyes. Notwithstanding this dismal fate he became the most eminent man of letters in Ireland, at a time when the paths of scholarship were eagerly pursued by a host of able men. He was antiquary, philosopher, rhetorician, and poet all in one. He was the literary chief, the file laureate of Erin in his day. A saint's life and a martyr's death crown the glory of his fame.

He was born, as Colgan tells us, in Teallaeh Eatbach, which we take to be Tullyhaw in Cavan. Removed by only a few degrees of descent from Colla, King of Ireland, St. Maidoc, of the same lineage, was his cousin. From his mother, Forchella, he received the second name, Forgail, which we sometimes find added in the old writers. Nothing that parental care could accomplish was left undone to perfect his education in sacred and secular subjects. From an early date he took to the antiquarian lore of his country as a special study. It was in this department, so indispensable for an Irish scholar of the sixth century, that he first attained an eminent place. Not unlikely his research into ancient records had something to do with the difficulty of the style in which he wrote. It appeared archaic even to experts who lived centuries before Colgan wrote; and we are told by this author how in the schools of Irish antiquities it was usual to expound Dallan's compositions by adding long commentaries on these rare specimens of the old Celtic tongue.

The Amhra Coluim Cille or written panegyric on Columbkille was his best known work. When the famous assembly at Drumceat was breaking up, just after Columba had succeeded in directing its proceedings to such happy issue, Dallan came forward and presented the saint with a poem written in eulogy of his merits. A part of the composition was thereupon recited ; but only a part. For, as the event is told by Colgan, a slight feeling of vain-glory brought the demons in whirling crowds above Columba's head, before the astonished gaze of St. Baithen, his disciple and attendant. No sooner did the person principally concerned in this wonderful occurrence perceive the terrible sign than he was struck with deep compunction, and immediately stopped the recital. No entreaty ever after could induce him to allow the publication of the panegyric during his life. But by unceasing effort Dallan obtained the saint's permission to write a eulogy of him in case of survivorship. An angel, we are told, brought the news of Columba's death to St. Dallan, who forthwith composed his famous Amhra Coluim Cille, embodying in all probability, much of his former panegyric.

As soon as the learned work was completed Dallan recovered his sight, and received a promise that anyone who would piously recite the composition from memory should obtain a happy death. This promise was liable to abuse in two opposite ways. The wicked might be tempted to look upon the recital of the eulogy as an easy substitute for a good life. The good, from seeing this interpretation carried into practice, might naturally be inclined to turn away in disgust from all use of the privilege. In point of fact both these errors began to show themselves, and were sure to grow, did not a miraculous event occur to put the promise on a proper basis. A cleric of abandoned life took to committing the rule as a more comfortable way to heaven than the path of penance. But, after learning one half, no effort would avail for further progress. So, as he still wanted to put off, or rather get rid of the day of reckoning, he made a vow, and in fulfilment of it went to Columba's tomb, whereat he spent a whole night in fast and vigil. When morning dawned his prayer had been heard. He could recite the second part of the poem word for word. But to his utter confusion not a trace of the lines he had known so well before remained on his memory. What happened him in the end we are not told. Let us hope he applied the obvious lesson his story preaches. As Colgan says, it not merely showed that a true conversion of heart must accompany the pious repetition from memory of Columba's praises, if eternal life is to be the reward. In this particular instance the value of the promise was clearly conveyed. The person's perverse intention was visibly punished by his being afflicted with inability to fulfil an indispensable condition of the privilege. He could not even commit the words.

St. Dallan composed another funeral oration in praise of St. Senan, Bishop of Iniscattery. It was prized both for its richness of ancient diction, and for the valuable property of preserving from blindness those who recited it with devotion. He composed a third Panegyric on St. Connell Coel for whom he entertained a most enthusiastic esteem. Colgan, who says he possessed copies of the two former compositions, states that he knew not whether that on the Abbot of Inniskeel was then extant. All three, unfortunately, are now gone.

Dallan had often besought in prayer that he and St. Connell might share the same grave. The favour came to be enjoyed in a manner at once saintly and tragic. He had been a frequent visitor at the island monastery, and the last time he came, a band of pirates landing from the neighbouring port, burst into the sacred building, as he was betaking himself, after the spiritual exercises, to the repose of the guest-room. These fierce sea-rovers, who in all probability were pagans, from more northern coasts, plundered ruthlessly on all sides, and brought their deeds of sacrilege to a close by cutting off the old man's head and casting it into the ocean. The abbot, who contrived to escape, on hearing that his dear friend had fallen a victim to the murderers, rushed to the spot where ho had been slain, but only to find the headless trunk of what had been St. Dallan's body.

With tears and prayers he at once appealed to God, beseeching Him to reveal where the head of his martyred friend had been cast. The petition of one so favoured of heaven was granted. He saw it rise and fall on the waves at a distance and then move to the shore. He took it up with reverent care and placed it in its proper place on the body, when, lo! to his grateful delight, he found the parts adhere as firmly as if the pirate's cutlass had never severed them. St. Dallan's remains were then buried under the church walls with all the honour such earnest and mutual esteem was sure to prompt. This occurred about the year 594. Before the century closed St. Connell's body was laid in the same grave. Thus was St. Dallan's life-long wish gratified at last. No wonder the spot should be, in Colgan's words, the scene of daily miracles.

St. Dallan's Feast occurs on the 29th January. His memory survived in the veneration of several other churches throughout Ulster.

A very remarkable relic of St. Connell remained in the neighbourhood of Ardara until 1844. It was the saint's bell, called Bearnan Chonaill. It was purchased in 1835 by Major Nesbitt of Woodhill, for £6, from Connell O'Breslen of Glengesh, whom O'Donovan calls the senior of his name. The O'Breslens, who had been erenaghs of Inniskeel, claimed St. Connell as of their family, and hence the inheritance. Since 1844 when Major Nesbitt died, it has entirely disappeared and fears are entertained that in the succession of owners it may have been destroyed beyond hope of repair. Fortunately it had been previously seen and described by eminent antiquarians. We cannot convey a better idea of its appearance than by transcribing the following paragraph from Cardinal Moran's Monasticon Hibernicum. It is almost an exact transcript from one of O' Donovan's Letters.

"O'Donovan says it was enclosed in a kind of frame or case which had never been opened. Engraved on it with great artistic skill was the crucifixion, the two Marys, St. John, and another figure, and over it in silver were two other figures of the Archangel Michael, one on each side of our Lord, who was represented in the act of rising from the tomb. There is a long inscription in Gothic or black letters, all of which are effaced by constant polishing, except the words Mahon O'Meehan, the name, probably, of the engraver. There are two large precious stones inserted, one on each side of the crucifixion, and a brass chain suspended from one side of the bell."

Frequent mention is made of Inniskeel by our ancient writers. Its exposed position not infrequently tempted the spoiler. Thus under the year 619 in the Four Masters its demolition by Failbhe Flann Fidhbhadh is recorded. This war-like chief was killed to avenge Doir, son of Aedh Allan. Failbe's mother said, lamenting him

" Twas the mortal wounding of a noble,
Not the demolition of Inniskeel,
For which the shouts of triumph were exultingly
Raised around the head of Failbe Flann Fidhbhadh."

...The island of St. Connell lies at present outside the parish of Inniskeel. Half a century ago itself and the adjoining districts were ceded to Ardara in exchange for certain townlands lying near Glenties. So the people of both parishes look to it with equal pride, and visit it with equal reverence.

We feel sure that the lesson its great saint teaches as well as the benediction they obtain, will stand the children of Boylagh in good stead as the ages roll on. This said, we have completed a little vacation tribute of homage and gratitude, long since intended, to St. Connell and St. Dallan.

PATRICK O'DONNELL.

Irish Ecclesiastical Record, Vol. 8 (1887), 781-794.

On May 23 the Irish calendars record the commemoration of a saintly bishop, but Saint Nechtlic is one of the many Irish saints for whom we have no other details. Canon O'Hanlon shares what the calendars record:

St. Nechtlaice, or Nechtlic, Bishop.

The name Nechtliacc, Bishop, is venerated, in the Martyrology of Tallagh, at the 23rd of May. The Bollandists, in like manner, commemorated Nechtlagius Episcopus, at the same date; but, we find no means of knowing when he flourished, or where he presided over any See. It is entered, likewise, in the Martyrology of Donegal, that Nechtlic, Bishop, had a festival on this day.

On May 24 we remember a Saint Ultan, distinguished only by his patronymic. Canon O'Hanlon can say only this of him:

St. Ultan, Son of Aedhghen.

The Martyrology of Donegal, mentions a festival, on this day, in honour of Ultan, son of Aedhghen.

May 25 sees the commemoration of a female saint, Mocholla, daughter of Diomma. As with so many Irish saints, we have no other details apart from the recording of her name and feast day date, as Canon O'Hanlon explains:

St. Mocholla, Daughter of Diomma.

The Martyrology of Tallagh thus records this name, at the 25th of May, as Mocholla inghen Diomo. However, quoting the same authority, the Bollandists, at this date, enter Mocholla, filia Damae. According to the Martyrology of Donegal, Mocholla, daughter of Diomma, was venerated on this day.

May 27 is the commemoration of a female saint, Commaigh of Snamha Luthair. It seems that she is a member of an aristocratic family which produced a number of saints. Earlier scholars argued that the locality where this holy woman flourished was in County Sligo, but Canon O'Hanlon prefers to locate Saint Commaigh in County Cavan:

St. Commaigh, Comagia, or Comaigh, Virgin, of Snawlooher, or Slanore, County of Cavan. [Sixth or Seventh Century.]

At this date, the Martyrology of Tallagh records the name of this holy virgin, under the designation Commaigh, daughter of Eachdach, of Snamha luthair. The Bollandists have also a like entry, at the 27th of May, for Comagia of Snam-Luthir. It appears, that this holy virgin was daughter of Eochaidh, her father, and Aigleann or Ailgend, her mother. She was fifth in descent, by the father's side, from Laeghaire, monarch of Ireland, in the time of St. Patrick. Her father was son to Ailill, son of Guaire, son to Lughaidh, son of King Laeghaire. Her brothers were St. Fintan, St. Lughaidh, and St. Coluin. Besides these uterine brothers, her father had been married to Ligach Bredmainech, by whom he had St. Fursey, St. Nainnidh, and St. Muiredach. The monastery at Snam-luthir had been founded, by the brother of St. Comaigh, a holy man named Columbanus, or Golman. It was supposed, by Colgan, that Snam-Luthir had been identical with a monastery, founded at Garbre Gabhra, otherwise Carbre Mor, in the maritime part of northern Connaught, and by a certain Columbanus, a holy man, who was son to Echad. In like manner, the Rev. Mervyn Archdall and Rev. Dr. Lanigan say, that Snam luthir was a monastery, in the present barony of Carbury, and county of Sligo. Another name for this territory is said to have been Carbremhor or Carbre Droma-Cliabh. This opinion has been most generally received. However, that place has been identified, by other writers—and notably by Rev. Dr. Reeves —with Snawlooher, or Slanore, a townland in the parish of Kilmore, barony of Upper Loughtee, and county of Cavan. Not a vestige of the old monastery now remains. There, however, various remains of mortality have been discovered, and it would seem the ancient religious foundation stood, also, some where about the beginning of the seventh century. St. Coluin, the brother of our saint, appears also to have lived—at least for a time—in this place... An abbey's site is shown in a field, which is called the Abbey-field, in the western part of Snawlooher or Slanore townland. This contains about 130 acres, and it is situated a little south from Lough Oughter, on the west side of Kilmore parish. It appears, furthermore, that Cairbre Gabhra is now represented, by the modern barony of Granard, in the northeastern part of Longford County; while, this territory must have proceeded still farther towards the north, so as to include a considerable portion of Upper Loughtee, in the county of Cavan, since Snamh-luthir, Snawlougher, or Slanore, was within it. Veneration was given on this day, to Comaigh, Virgin, of Snamh Luthair, as we find entered, in the Martyrology of Donegal.

Among the saints whose names are recorded in the earliest surviving Irish calendar at May 28  is a Saint Eoghan, whose name has the epithet 'the wise' attached. More details about the life of this holy man, obviously distinguished for his learning, are not available so we do not know to which of the Irish monasteries he was attached. Canon O'Hanlon brings us these few lines:

St. Eoghan, the Sage.

The Martyrology of Tallagh enters the name, Eoghan, Sapiens, at the 28th of May. The Bollandists also have Eugenius Sapiens, at this same date, and on the same authority. We are ignorant regarding his period and locality. Veneration was given on this day to Eoghan, the Sage, as we read, likewise, in the Martyrology of Donegal.

May 30 is the commemoration of Saint Gobban of Airdne Dairinse. Canon O'Hanlon's account of this saint is mostly taken up with an ultimately unsuccessful attempt to identify the location where he flourished:

St. Goban, or Gobban, of Airdne Dairinse.

In the Martyrology of Tallagh, this name is set down as, Goban Airdni Dairinsi, at this date. The Bollandists, quoting from the same authority, have Gobanus de Ara-Dar-Inis, at the 30th of May. This saint is said to have had another festival, at the 26th of March, when a notice of St. Gobban may be seen. Colgan also infers, that he must have been very distinguished for his piety and mental endowments, since he had a double festival instituted in his honour. Whatever can be known regarding him seems more or less involved in obscurity. However, attempts have been made, to clear away the mist, which has so long covered this saint's Acts. It is not known, whether he governed the Island of Molana, in the River Blackwater of Munster, and in the county of Waterford, or whether he ruled over an Island, in the present Wexford Harbour. Both places formerly went by the name of Darinis. Some writers say, this saint was abbot of Airdne, one of the Aran Isles, off the coast of Galway, and in several Martyrologies, we are told, he is styled Abbas Ardnensis. The common name of the three Islands was Ara, which in the nominative is Airne, or Arann in the genitive, according to the Irish. Wherefore, Father John Colgan thought Airne to have been a distinct name for one of these Islands. It is another mistake of his to write, that Ard-Olen was the same as that Island; for, Ard-Olen lies, as elsewhere he has properly stated, in another place. Neither is the most eastern the chiefest of the three Isles of Aran, as he took it to be, but rather it is the smallest. It is probable, that he was led into the mistake, by some incorrect map, in which these Islands were either misplaced, or their position was reversed. Before Colgan's time, the Maps of Ireland were grossly inaccurate. In some of them this East Island of Aran is set down as the largest. In others, the greatest size is claimed for the Middle Island. There are many places, in Ireland, called Airdne by our ancient writers; and, in modern phraseology, that denomination has been rendered into Urney or Nurney. One of those places, called Nurney, gives name to a townland and parish, in the present Barony of West Offaly, county of Kildare; and here, there are some ruins of an old church in a cemetery. In the same county, there is another parish of Nurney, in the Barony of Carbury. There is a parish called Nurney, likewise, in the Baronies of Carlow, Forth, and Idrone West, county of Carlow. However, it is not certain, that St. Goban or Gobban had connexion with any of these places. We find entered, likewise, in the Martyrology of Donegal, that Gobban, abbot of Airdne, was venerated, on this day.

Exulting in joy for the light given to us this day, we offer praise and thanks to God, begging his mercy that, to us who solemnly celebrate the day of the Lord's Resurrection, He may deign to grant peace, tranquility and joy, that from the morning vigil even to the night, protected by the favour of His mercy, exulting in perpetual gladness we may rejoice.

Below is a paper by Magdalene Rock, a regular contributor to Irish Catholic periodicals in the early twentieth century, on some of the Irish saints commemorated in the month of June. She brings together some well-known saints like Columba and Kevin, lesser-known ones like Nennus and Psalmodius plus a number of female saints.

Irish Saints in June.

MAGDALENE ROCK.

WHEN the Irish saints honoured by the Church in June are mentioned, most persons thoughts go back to Columba, the Columkille whose quaint sayings and prophetic utterances are household words in the Land he loved so well, and parted from in penance sore. The Saint was the great-great-grandson of the famous warrior, Niall of the Nine Hostages, and both his parents were of royal blood. He was born at Gartan, in Donegal, in the year 521, and baptised by a priest who was for some years his tutor. Once he had acquired some rudimentary knowledge, he entered the monastic school of Moville, which was quite near-by his native place. Under Saint Finnian he made rapid progress, and in due time received the diaconate. Even then God gave him the gift of miracles ; it is related by Adamnan that once when wine was required for the Holy Sacrifice, the miracle of Cana was repeated at his prayer.

From Moville Columba passed to the Monastery of Clonard, ruled by another Finnian, whose fame as a teacher had drawn many students to the monastery. About the year 546 he was advanced to the Priesthood, and he also studied under St. Mobhi, and is supposed to have visited the Arran Islands. He founded monasteries at Kells, Durrow, and Derry, and got the length of Tours in a proposed journey to Rome and Palestine; but for some reason: he returned to Ireland without seeing the scene of the Crucifixion or praying at the shrines of the Apostles. He brought with him a copy of the Gospels from the tomb of Saint Martin.

Readers of the next important event in Columba' s life must remember that he had not then the wisdom and sanctity of after years and that he possessed an ardent and impulsive temperament. In Clonard was a much-prized treasure, a splendid volume of the Scriptures, corrected by St. Jerome. Columba desired to make a copy of the book, but the Abbot refused him permission. It chanced that Finnian was obliged to leave the monastery for a short time, and in his absence Columba entered his cell and made a perfect copy of the treasured book. It was night when the Abbot came back, and he was surprised to see his cell brilliantly lighted. On entering, he beheld Columba finishing his task in the midst of a divine radiance. Finnian withdrew, and on the morrow Columba confessed his fault. Finnian, however, insisted on holding the copy; Columba insisted that the copy belonged to him ; finally the matter was referred to the King of Tara, who decided that as the calf went with the cow, so the copy should go with the Psalter. Columba complained to his kinsmen so effectively that the Clan O'Donnell raised their war-cry. At the Battle of Cooldrevny the northern clan was victorious, and the coveted book won. Soon Columba was filled with remorse. His confessor, Saint Molaise, judged him hardly, and his penance was exile from Ireland. In pagan lands souls equal to the lives lost on the battleground in Sligo might be won to God.

Writers of various nationalities, writers Catholic and Protestant, have since the days of Bede and Adamnan, told of Columba's marvellous work. When the frail curragh containing the Saint and his twelve companions found difficult anchorage at the little island of Iona, the King of Dalriada, who was, it is said, related to Columba, bestowed the rude islet on the exiles. Soon they had erected a wattled church, refectory and tiny cells, and begun their missionary labours in Dalriada. When three years had sped, Columba, accompanied by Saints Comgall and Canice, opened their campaign in the country of the Picts, and sought an interview with King Brude at his palace near Inverness. The king heard of their coming, and closed his gates against the strangers; but when Columba made the Sign of the Cross the barred gates flew open, and the astonished monarch listened to the speech of the missionaries, and was, with many of his chief men, baptised. Permission was given to Columba to begin his life-work among the inhabitants of the rude, northern land, and the king confirmed his title to Iona.

From that barren island, three miles long by one-and-a-half broad, missionaries went north and south. Columba was never idle. When not engaged in preaching and teaching, his artist fingers were busy copying and transcribing, or he was engaged in hard manual labour or in prayer. His austerities were severe, and were not mitigated as old age came on. He was at work copying when death came, but he managed to crawl to the midnight service, and, after receiving the Holy Viaticum, passed away before the altar. He was buried in the monks' cemetery, but later his remains were conveyed to Ireland and placed in the grave of Patrick and Brigid.

For long, long years after Columba's death the community of Iona continued his work. Northumbria, after having received the faith from Paulinus, relapsed into paganism on the departure of the Roman monk and the widowed Kentish queen to her girlhood home. In time St. Oswald, who had been sheltered in his exile by the Irish monks of Iona, succeeded to the throne of the kingdom, and called on his former friends to come and re-evangelise the rude, northern realm. Aidan set up his bishop's stool at Lindsfarne, other Irish bishops followed him, and once again the land of Northumbria was far more vigorously Christian.

Columba's feast is celebrated on the ninth of June. In the little isle forty-eight Scotch monarchs, two Irish kings, one French, and two Norwegian monarchs are interred, besides many ecclesiastics and chiefs and knights. The last Scotch king buried there was that Duncan with whom the tragedy of Macbeth has made us acquaint. He was, according to Macduff,

Carried to Colme's kill,
The sacred storehouse of his predecessors
And guardian of their bones.

The lonely grandeur and picturesque beauty of Glendalough, the numerous, wonderful remains of the churches and round towers of far-off times, and, perhaps, Tom Moore's silly melody, have made the name of Saint Kevin or Coemgen familiar to the people of many climes. This holy man was born in the year 498, and passed to his reward on the third of June, 618. His parents placed him under the care of Saint Petroc, a Briton drawn to Ireland by the fame of its schools and teachers. Kevin spent five profitable years with his instructor, and then passed a monastic school. Eventually he took up his abode at Glendalough, and founded its celebrated monastery round which a city subsequently rose, and flourished, and decayed.

His sanctity and learning brought a constant conflux of pupils, but the saint loved to retire to the rocky bed in a hollow of a rock which is still pointed out to tourists, and there pass nights and days in prayer and penance. His little house is yet standing in the valley. Alban Butler says that Saint Kevin was a bishop, but other authorities say he was never raised to episcopal dignity. The Seven Churches of Glendalough have for centuries been a place of pious pilgrimage.

Saint Moling was born in what is now County Waterford some time in the sixth century. He entered monastic life in the monastery of Glendalough, and his sanctity and prudence brought him the care of the monastery of Aghacainid, on the bank of the River Barrow. From this he was selected to be the second bishop of Ferns. During his episcopate he rendered great service to his native province by inducing King Finacta to remit the Boarian tribute of cattle which Leinstermen were obliged to pay annually from the time of the second century. This saint was the patron and friend of the famous architect and builder. Gobban Saer indeed legend says that whereas Gobban had been a mere ordinary workman, the touch of Saint Moling's hand on his head gave him miraculous architectural knowledge. Some time prior to his death he resigned his See in order that he might the better prepare for his end. He died in 697, and was buried in his own monastery of Teghmoling. His feast is kept on the seventeenth of the month. Giraldus Cambrensis calls Moling one of the four holy prophets of Ireland.

There are numerous Saint Colmans mentioned in the Irish annals. The saint whose memory is commemorated on the seventh of June founded the monastery of Muckamore in Antrim, and is known in Irish hagiology as Colman Elo. He was born in Tyrone about the year 555, and is said to have received some instruction from his relative, Saint Columba. Tradition says he possessed miraculous powers in converting sinners; and Jocelin tells that Saint Patrick foretold of the birth of this holy man and of his eminent virtues.

Of Saints Nennus and Psalmodius, honoured on the fourteenth of June, little is known. The former belonged to a noble family, and in 654 succeeded Saint Endeus as abbot in Aran. The second saint studied under Saint Brendan, and by his advice crossed to Gaul, and placed himself under the direction of the Bishop of Saintes. The last years of his life were spent in a cell in the forests of Limoges, where he practised great mortifications. He died towards the close of the seventh century, and his relics are yet kept in a silver shrine in the collegiate church of Saint Agapetus in Languedoc, where he is honoured on the sixth of August.

Saint Gobain also died in exile, and in dying won the martyr's crown. He had been ordained by Saint Fursey, and followed the saint to France, where for a time he lived in a cell near the River Oise. Later he built, on ground given by Clotaire III., a splendid church to the honour of the chief of the Apostles. There for many a year he fasted and prayed till a roving band of brigands put him to death on account of his profession. His remains were long preserved in St. Gobain, a town noted for its manufacture of a particular kind of glass. The Calvinists scattered them, but the head of the martyr was recovered and is still enshrined in the chief church. Saint Gobain's feast is on the twentieth day of June.

The holy virgins Burian, Breaca, and Nonnica are honoured on the fourth of the month. Of the first and second there is little told. Breaca was instructed by Saint Patrick and, in order to serve God in solitude, crossed over to Cornwall, in which county many legends of her survive. Burian also left Ireland and settled in Cornwall, where King Athelstan, Alfred's golden-haired grandson, raised a college in her memory. It possessed all the rights and privileges of sanctuary. Saint Nonnica, though born in Wales, may be reckoned an Irish saint. Her grandfather was Irish, and her father, Brecan, gave a name to a Welsh shire. Nonnica, the youngest of a numerous family, was very beautiful, and Welsh knights and Irish chieftains sought her hand in marriage. But the young girl had made her choice of a bridegroom. The chance of serving God in religion came soon. Germain of Auxerre had come to Britain to oppose heresy, and he, and probably Saint Patrick, became guests in her father's palace. One night a fine entertainment was given. There were gifts for the poor distributed, and various evil doers were pardoned their offences. Brecan bade all ask largesse from him. Then his favourite daughter asked to be permitted to go to a convent in France. The prince could not refuse his consent, and Nonnica accompanied Saint Germain to Gaul. Near the present watering-place of Port St. Herbert, Nonnica was enabled, through the kindness of the lord of the soil, to found her convent, to which many of her girlhood friends repaired. She renowned for her sanctity and miracles, and her fame survived in the scene of her labours, which is known still as Lan-nenoke. She died in 469.

One of Saint Fursey's sisters bore the name of Syra. The example of her brother induced Syra to desire the religions life. She joined Fursey in France; and Saint Faro, Bishop of Meaux, and Fursey committed the maid to the care of the bishop's sister, who ruled a convent in Brie. The Irish maiden was remarkable for her charity and humility during life. She passed to rest on the eighth of June, though she is honoured in Meaux in October.

The patroness of the Counties Fermanagh and Cavan is Saint Damhnade, whose feast occurs on the thirteenth of the month. Two Saint Tochumras are honoured on the eleventh of June. One is venerated in Killfenora, the other is the special patron of women in labour.

Irish Rosary, Volume 25 (1921), 416-420

June 3 is the feast of Saint Kevin of Glendalough. As I mentioned in last year's post, Canon O'Hanlon has an exhaustive account of the saint in Volume VI of his Lives of the Irish Saints, including descriptions of miracles attributed to him. These illustrate many facets of the monastic life pursued by the saint, bearing witness, for example, to his life of asceticism and prayer, to monastic hospitality, and to encounters with both demons and angels. Another motif is the tension between Saint Kevin's desire to live a life of solitude and the demands of his community. In this first miracle we see many of these themes combined:

The Expulsion of the Demons from Glendalough

After the term of four years, many holy men assembled together, and drew persuasively St. Kevin from his place of retreat, although much against his inclinations; for, there he wished to dwell, until he should be called to his reward in the next life. It seems, that he lived too austere a life when alone. His friends therefore compelled him to reside among his monks, in that monastery, to which allusion has been already made. One day, after he had resolved on this change of residence, St. Kevin took his station on a stone without his monastery. There, the devil transforming himself into an Angel of light appeared. With apparent modesty of demeanour, and in a very beautiful form, the demon said to our saint : "Hail, O holy man of God ; behold, I am sent to thee by the Lord, that I may give thee counsel. Already thou hast sustained great labour, and the holy Angels praise thee, in the sight of God. The Lord hath ordered thee in love, to depart from this rocky valley, and to seek a place more habitable for thy monks after thee." Pretending to bless St. Kevin, the devil immediately vanished, after communicating these fallacious orders. Deceived by the modest and beautiful appearance of the demon, Kevin felt greatly perplexed, on hearing this message. For, if it were true, that his life had been pleasing to God and to the Angels in this place : he knew, also, that the Almighty could provide means of living for his servants, at all times, and in all places. Wherefore, he said :" With the permission of God, I will finish my mortal course, in this valley, whether my life be praised by an Angel or by a demon." Afterwards, with a number of wicked spirits, Satan went beyond the mountain called Tuayd, in the Ulster province, and in the northern part of Ireland. Here, he appeared to the Abbot Comgall, who said to him :" Whence hast thou come, Satan." The devil answered : "I have come from the territories of Leinster, and from the valley of the two Lakes, where austere Kevin dwells. In that place, with his baneful company, that man hath been greatly and incessantly injuring my followers, for seven whole years. Afterwards, I went to him, and persuaded him to leave his place. But, my representations did not avail, for his fortitude hath overcome all my powers. Now, I and my family, must depart foiled to our place of habitation. Our standards are broken by him, as we must proclaim ; yet, we still wish to tempt him." Then, St. Comgall said to him: "Satan, return with my monks to St. Coemgen. Thou shalt approach him, neither before nor after, but simultaneously with them ; and, thou shalt manifest to him thy wiles and plots, against him, my monks being present. Thus, I command thee, in the name of Christ." St. Comgall's monks then coming to St. Kevin, Satan appeared at the same time with them. The devil told our saint all things, after the manner in which he had been directed, by the holy Abbot of Bangor. Whereupon, giving thanks to God, and blessing his friend St. Comgall, our holy Abbot ordered the devil, that he should, thenceforward and for ever, remove his wicked companions from that happy valley. On hearing St. Kevin's orders, with a terrible howling the demons departed from Glendalough, and saying at the same time, that they should never more take up their station within it. After this departure of the demons, that rock on which they were accustomed to alight fell into pieces. These were precipitated into the Lake, and with a great noise. Blessed Kevin, as we are informed, had been engaged at prayer, to effect this miracle, at the time of its occurrence.

An Angel Vanquishes the Monster of the Lake

St. Kevin is said to have prayed each night, for a full hour, surrounded by the Lake waters, in that place where he stood. A monster frequenting the Lough, according to a legend, was accustomed to swim around his body, without offering him any violence. The servant of God bore all this with patience, for a long time. To reward his virtues, the Almighty sent an Angel, at last, to assist him, and to relieve him from what he saw and endured. For three principal reasons, the Angel was despatched to his assistance :—First, that he might be relieved from his many self-imposed labours; secondly, that the monster might be repelled ; and thirdly, that the cold water might be rendered warm. For, on the Angel of the Lord coming to him each night, the monster retired. Then, reposing on his bosom, that Angel caused the Lake water to lose its naturally cold temperature, and to become warm.

Dinner for the Reapers

One day in autumn, our saint's superiors collected many reapers for their harvest. An abundance of flesh meat and beer had been prepared for these labourers. Having been appointed to serve his turn for this day, in the kitchen, a great crowd of pilgrims arrived, and these asked Kevin for food, in the name of Christ. Full of compassion, he entreated the cooks to bestow on these strangers the reapers' food, which had been prepared. St. Eogoin sent to the workmen saying, that they should come to dinner. But, St. Lochan, hearing what had occurred, went to the kitchen. He addressed these words to Kevin : " O good youth, what hast thou done without our orders? There are many reapers, and they justly deserve a good dinner, for they have wrought a good day's work; and, we would have given other food to the pilgrims." On hearing this reproach, falling on his knees, the holy youth besought pardon. The pious senior went outside the kitchen. Kevin then closed it, and ordered the attendants to collect all the bones, and to fill with water all those vessels, which before had contained beer. Afterwards, he desired the cooks to retire, and then he prayed with great fervour. Immediately, through favour of Heaven, the water is stated to have become wine, while the bones were covered with an abundance of excellent flesh meat. Then, calling the chief cook, our saint showed him the miracle, that had taken place. Instantly, the cook hastened with an account of this event, to his pious superiors in the monastery. These seniors glorified God, whose Almighty power was manifested in this miracle, and then they blessed their holy disciple, who had been made an instrument, for procuring such a great abundance of excellent food and drink. Three days in succession, there was a sufficiency for all reapers, pilgrims, and brothers, who remained in the place.


The Counsel of Garbhan the Hermit

One day, the devotion of Kevin had it in contemplation, to make a pilgrimage alone, and for some considerable distance. Holding this purpose in mind, he left his monastery. But, a holy hermit, named Garban, or Garbhan, on seeing him alone, said: " O servant of God, whither art thou bound? It is better for thee to remain in one spot, serving the Lord, than to go about from place to place, in thy old age ; for, thou hast heard, that no bird, while flying, can hatch her eggs." Hearing this, the holy Abbot felt some degree of compunction, and he promised to return to his place.

Returning from St. Garban, holy Kevin went to the venerable senior Berchan, who was blind, that they might hold conferences together on some sacred subject. St. Berchan had a divine admonition, concerning the approach of his guest, and he said prophetically to his disciples : "O my children, quickly prepare a bath for the holy and venerable old man, Kevin, who is on his way towards us." After our saint's arrival, Berchan said : "Holy Father, wash thy body in this bath, prepared for thee, by Divine monition." Kevin replied : "Indeed, father, from the time I resolved upon a religious life, in my youthful days, to this time, I have never bathed, but in cold water, that I might chastise my body ; however, on thy account, and for the sake of that God, whose servant thou art, I will bathe." Whilst our saint was laving himself in the bath, Berchan desired his servant, to bring St. Kevin's wooden shoes to him. After an inspired manner, we are told, St. Berchan saw the tempter of man upon them. He then asked the demon, why he had dared to enter the holy man's shoes. Satan answered :" The demons can persuade him to do nothing, but by presenting their temptations, under some appearance of good, and hence, I entered his shoes, persuading him to make a pilgrimage, and to desert his place. This was an evil act, disguised under the appearance of good." Saying these words, the demon cried out, in a loud manner, requesting that he might be permitted to depart thence ; for, in the presence of God's saints, he felt himself deprived of power. His request was complied with, and then he vanished from sight. Afterwards, St. Kevin and St. Berchan entered upon a holy conference; and, while the latter remained within his cell, fearing and loving God, the former returned to his monks glorifying the Divine name.

The Nun Cassayr Makes New Garments for Saint Kevin

A certain holy virgin, named Cassayr, daughter to Aedha, on seeing the holy old man Kevin in the air, and clothed with rough skins, asked him in God's name, to receive better garments from her. But, the servant of God rejected them, lest Satan might tempt him through avarice. The virgin felt sorrowful, on account of his refusal. She afterwards placed herself, with all her religious daughters and her monastery, under the rule of St. Kevin. Then, the Angel of the Lord, taking his rough vesture from the holy old Abbot, who was decrepid, clothed him with garments offered by the virgin. Wherefore, St. Kevin, St. Cassayr, and her nuns, returned thanks to God, on account of what had occurred.

The Last Days of Saint Kevin

About the close of our saint's career, as his Acts narrate, a holy man named Mocherog —who was by birth a Briton—seems to have had intimate spiritual relationship with the illustrious Abbot. Having now attained a most venerable age, St. Kevin wished to pass out of this life, to be with Christ. From his infancy to his declining years, he always ran in the Commandments of God without blame, in holiness, and in justice, adorned with many virtues, and performing various miracles. Now, he called together twelve of his most religious brethren, and he sent them to the place, where the Apostle of Ireland stood, when his hymn had been sung three several times. These holy monks betook themselves to that spot, indicated by the venerable Abbot. Here, according to his orders, they prayed, that the Lord would grant his petition to our saint. However, they received no intimation, whatever, regarding its object. On ending their prayer, they returned to the venerable superior. Knowing their request had been granted, he told them, that he had asked to be released from the prison of his body, and that the Lord had formerly told him, he should not pass out of life, until he preferred such a request and of his own accord to the Almighty. Hearing this, the brethren felt very sorrowful. But, our saint consoled them, by saying, that hitherto he had seen God's kingdom, while living in the flesh. He encouraged them, likewise, to observe diligently his Rule, and all God's Commandments. Afterwards, elevating his hands, he blessed them and their place.

When St. Kevin had consoled his monks and imparted his benediction, his thoughts were solely devoted to preparation for his departure from that place, so endeared to him by religious associations; and, he now turned his mind, on the abiding home he sought for in Heaven. He then received Christ's most Sacred Body and Blood, from the hands of St. Mocherog. His monks stood around, in tears and lamentations, when their venerable superior breathed his last. Having lived, in this world, according to common report, for the extraordinary and lengthened period of one hundred and twenty years, he departed to join choirs of Angels and Archangels, in the Heavenly Jerusalem.

On June 4 we have the commemoration of one of many Irish saints whose only surviving record is the mention of their names in the calendars. Saint Faithlenn seems to boast an impressive genealogical pedigree but despite that remains otherwise obscure, as Canon O'Hanlon laments below:

St. Faithlenn, Son of Aedh Diamhan.

Canon O'Hanlon points out some scribal confusion in his entry for Saints Fionnlugh and Brogan on June 5. The Martyrology of Tallaght appends the name not only of Brogan but also of a Saint Leain to that of Fionnlugh on this date. The name of Brogan only is attached to that of Fionnlugh in the later Martyrology of Donegal, and as Saint Leain has his own separate entry in O'Hanlon's Lives of the Irish Saints, for now we will look only at Saints Fionnlugh and Brogan, not that there is much known of either:

Saints Fionnlugh, and Brogan, of Cluain-mic-Feig. 

Another name to add to the long list of obscure Irish saints- Saint Lonan, commemorated on June 6. Canon O'Hanlon can bring us only the recording of his name on the calendars:

St. Lonan. 

June 7 is the commemoration of Saint Colman of Dromore. Various of this saintly bishop's miracles have been recorded, one of which, the story of Saint Colman and the Water Monster,  Canon O'Hanlon related in a collection of folklore. In the Lives of the Irish Saints he records some other of Saint Colman's miracles, including this one concerning the saint's mother:

Our saint's mother had sent a message, that she desired the privilege of speaking to him. But, the servant of Christ returned for answer: "Let her take choice of the alternative, either to see me only, or to speak without seeing me". On hearing this, she said: "I had rather he would speak to me, on matters pertaining to the welfare of my soul". Then, both met, but on opposite sides of a tree, and they began to converse with each other, without being mutually seen. Meantime, by Divine interposition, an opening was made through the tree, and which enable both to behold each other, without the intervention of any obstacle. 

Rev. John O'Hanlon, Lives of the Irish Saints, Volume VI, (Dublin, n.d.), 234.

June 8 is the commemoration of a saint of the west of Ireland, Airmedach of Cong. Cong Abbey is today associated with the twelfth-century processional cross pictured left. As our saint is featured in the late eighth/early ninth-century Martyrology of Tallaght, however, he obviously predates these later medieval glories. Canon O'Hanlon brings us the details and gives us a brief guide to the area:

St. Airmedach, or Ermedhach, Abbot of Cong, County of Mayo.

On June 9 both the monastic founder of Iona, Saint Colum Cille and his immediate successor and kinsman Saint Baithen are commemorated. Canon O'Hanlon has provided details of the miracles of Saint Baithen (Baoithen, Latin Baitheneus) recorded in his various Vitae. As ever, they give us a glimpse into the monastic life and the virtues of a life of prayer, fasting, humility and obedience:

The Spirit of Saint Columba Comforts Baithen and the Brethern

At Iona, Baoithen appears to have been appointed the dispensator, or economus, or steward, of that foundation, and he superintended the labours of the monks in the field. On such an occasion, the monks once noticed a most fragrant odour, as if flowers, at a spot on the Island called Cuuleilne, and they asked the cause from Baoithen, who declared it was the spirit of their Abbot, who thus desired to refresh and comfort them, although he was not bodily present.

The Sea Voyages of Saint Baithen and Columbanus the Priest

When St. Columba had established a religious foundation in Tiree, he appointed Baoithen superior of the dependent Monastery there at Magh-Lunge. His journeyings thither by sea are recorded in St. Columba's Acts, and on occasion of setting out, he was accustomed to invoke the great Abbot's blessing. He also defended that Island from an invasion of evil spirits. Thence, too, he occasionally visited Hy. It is related, that on a particular occasion, Baithenus and Columbanus, son of Beognus, came to St. Columkille, and entreated him to obtain next day from God a prosperous wind for them, as they intended to set out on the sea, yet in contrary directions. The saint answered:'Baitheneus sailing from the port of Iona in the morning shall have a prosperous wind, until he arrives at the haven of Lungefield." This God granted him, according to the saint's words ; for, Baitheneus crossed over the sea to the land of Ethica, and with flowing sails, on that day. Then, at nine o'clock, St. Columba sent for Columbanus the Priest, and bade him make ready; as he told this voyager, that the south wind which favoured Baitheneus should turn to the north, and this was accordingly effected. So Columbanus embarked for Ireland, in the afternoon, and he made the voyage with full sails and favourable winds. This miracle was wrought by virtue of St. Columba's prayers, because it is written: 'All things are possible to him that believeth.' After Columbanus' departure on that day, St. Columba pronounced this prophecy regarding him: "The holy man Columbanus, whom I have blessed on departing, shall never more see me in this life. So indeed it fell out, for St. Columba departed to our Lord that very same year.

The Spear Blessed by Saint Baithen

While living in Iona, Baithen blessed a spear, over which he marked a sign of the cross. Thenceforth, it could hurt no person, and it could not even pierce the skin of any animal. Wherefore, its iron was taken to a smith, and mixed with other iron.

The Staff of Saint Baithen Protects A Monk

At one time, Lugbeus his monk happened to hold the staff of Baithen in his hand, when it was slightly gnawed by a dog. Having the same staff with him, while travelling among the Picts, he came to one of their houses, when a furious dog rushed out barking at him. That animal seized the staff of Baithen with his teeth, but immediately fell dead, and thus the monk escaped his meditated violence.

The Cure of the Monk Trenanus

Many sick persons were cured by St. Baithen, and among these was one of his monks, named Trenanus, who had been dropsical. But, he was commanded not to reveal this cure to any person, so long as Baithen lived. Our saint also prophesied, that a few days before his death, the patient should undergo a similar cure, and this was fulfilled a very long time afterwards.

The Judgement on Beoanus the Sinner

A story is told of one Beoanus—living beyond the Island Strait—who was an impious persecutor of the Church and a scoffer of the monks, and who had sent a messenger in derision to ask for the remains of their dinner. Then Baithen ordered the milk, which each of the brothers had left, to be poured into one vessel, and to be given to the messenger of Beoanus. No sooner had this unhappy man tasted it, than he felt a grievous internal complaint, and he found that death had already seized on him. However, he recognised in this intolerable anguish, that a just judgment had fallen upon him; and he had the grace of becoming contrite, while he died after being reconciled to God.

Saint Baithen Casts Out Demons

St. Baoithen also had the gift of casting out devils. Just at the time when he had succeeded the founder St. Columba, and while seated at table, he observed a foul demon looking in through a window. Raising his hand to make a sign of the cross over his monks, that evil spirit instantly vanished. The community afterwards inquired from him, for what reason he had signed in token of benediction, when he replied :" My brethren, the devil had looked in through the window at this very hour for dinner, to find if he could discover any of you negligent, either in making the sign of the cross, or in offering thanks to the Almighty. Understanding his craft, however, and having made that sign of the cross, he was overcome and he vanished as smoke." At one time, a monk of his order had been possessed, and so violent did he become, that manacles were applied, to prevent the maniac from tearing himself and others. Baithen was appealed to, that he might effect a cure, but through humility he distrusted any good result from his own merits. However, he selected some of his monks to take their maniac brother to Ireland, and there to seek the prayers of holy men, at its various churches. The result still continued to be unfavourable. At length, taking courage and offering up the Holy Sacrifice for that object, Baithen ordered the afflicted person into the church. There, in the presence of all the religious, the sufferer was restored to a sound state. Another monk, who dwelt in the monastery of Meagh Lunga, which St. Columba had founded in Heth, had been in like manner possessed. St. Baithen appeared, and pronounced these words in his presence: "You know, O demon, that between you and me, no compact has existed or can exist and therefore, in the name of our Lord Jesus Christ, depart immediately from this possessed man." Wherefore the demon vanished, and that brother was restored to health.

Even his garments were effective for similar purposes. On a certain occasion, one Fedgenus—perhaps Fechinus should be read—who was brother to the Abbot Virgnous, desired to visit his kindred in Britain, and he brought with him a habit belonging to Baithen, believing that it should protect him from every danger and extricate him from every difficulty he might experience along the way. When he visited that province, he entered a house, in which he found a man possessed. The pilgrim at once placed the habit of Baithen over him, and instantly the demon disappeared, the man being restored to perfect health.

The Vision of the Three Grand Chairs

To Baoethin, it was permitted to see the three grand chairs in heaven empty, and awaiting some of the saints of Erin, viz., the chair of gold, and a chair of silver, and a chair of glass. He told Colum Cille, at Ia or Iona, the vision which was shown to him. Then Colum Cille gave the interpretation to him of what he had seen, for he was a famous prophet. St. Columba said: " The chair of gold, which thou hast seen, is the chair of Ciaran, son of the carpenter, the reward for his sanctity, and hospitality, and charity. The chair of silver, which thou hast seen, is thine own chair, for the brightness and effulgence of thy piety. The chair of glass is my own chair, for although pure and bright, I am brittle and fragile, in consequence of the battles, which were fought on my account." After this event, St. Colum Cille is said to have resolved upon the celebrated abstinence, i.e., to take nettle pottage as food for the future, without drippings or any fat whatever.

The Asceticism of Saint Baithen

Among the legends, relating to St. Baoithin, is the following story. In consequence of his abstemiousness, the impression of his ribs through his woollen tunic was seen in the sandy beach, which is by the side of Iona, where he used to lie on it at night. This saint was a most perfect pattern of all virtues, especially of devotion and humility; he was favoured, also, with the gift of prophecy, and of miracles.

Saint Baithen Fasts Under the Oak

At one time, St. Columba sent him to excommunicate a certain family, that lived in a place called Druym-Cuill.That night he remained fasting under an oak tree. To those sitting around Baoithen said: I feel unwilling this time to excommunicate that family, until I learn whether or not they shall become penitent. Therefore, let the weight of our judgment to be visited on them fall rather on this tree before the year closes." After a few days, lightning came from Heaven, and struck that tree, completely stripping off its bark; while, at the same time, a mighty wind laid its trunk prostrate on the earth, where it finally withered.

Fintan the Wise Testifies to the Learning and Humility of Saint Baithen

It is related, moreover, that no other person on this side of the Alps was comparable to Baoithen in scriptural and scientific knowledge. Such was the opinion expressed by one Fintin, the wise, son of Luppan, and when some who were near him asked, if Baoithen were wiser than his master St. Columba, Fintin answered :" Know you not that I did not compare his alumnus to St. Columkille, full of the gifts of wisdom, but to other men ? For the latter is only to be compared with the Patriarchs, Prophets, and Apostles of God, in whom the Holy Ghost, the fountain and source of wisdom and Divine prophecy, truly reigns ; who according to the Apostolic sentence, becomes like—although there be dissimilar degrees —for through the choice of Heaven, he is made to bring salvation upon all. Yet, he is wise among the wise, a king among kings, an anchorite among anchorites, a monk among monks, and although popular among seculars he needlessly lowered himself; he was poor of heart among the poor after the manner of the Apostles, owing to the wealth of charity which glowed within his breast, rejoicing with the glad souls and weeping with those who lamented. But among all these gifts of Divine bounty, the true humility of Christ strongly reigns in him, as if it had been naturally implanted." When that pious man had borne testimony to the wisdom of both the master and the disciple, all who heard him were quite ready to adopt his opinion as incontrovertible.

We commemorate a saint of County Donegal on June 10, Ainmire of Aileach. Canon O'Hanlon has a brief account of this holy man of the Inishowen peninsula:

St. Ainmire, or Ainmirech, of Aileach, County of Donegal. 

At June 11, Canon O'Hanlon has a notice of a female saint, Tocomracht, immediately followed by that of a saint Tochumra. He suspects that they may be one and the same person. Butler's Lives of the Saints records that the intercession of this saint was sought by women in labour:

Tocomracht, Virgin.

The Martyrologies of Tallagh, and of Donegal, mention that Tocomracht, Virgin, of Conmaicne, had veneration paid her, at the 11th of June. The latter Calendar only gives the territory, with which she had been connected; but, as this territorial designation is applied in composition with different localities, it is not so easy to determine where the present saint lived. At this date, also, in the Rev. Alban Butler's work, and in the Circle of the Seasons, St. Tochumra, Virgin, is found entered.

St. Tochumra. Virgin.

There is apparently another St. Tochumra, Virgin, whose feast occurs at 11th of June, in Butler's Lives of the Saints, where we are told, she belonged to the diocese of Kilmore, and that she was much honoured in Ireland, being invoked by women in labour. Colgan could discover no Acts of her. Likewise, in the Circle of the Seasons, we have the name of this St. Tochumra entered. It is likely, she is not a different person from the preceding Tocomracht.