Saint Caidin of Domhnach Caoide, October 25

The feast of Saint Caidin is recorded in some of the Irish Martyrologies for 25 October. The table in the Martyrology of Donegal lists:

Caoide, abbot, of Domhnach-Caoide, in Tir Eoghain, diocese of Derry, 25 Oct. (8 Cal. Nov.); Cadinus in Latin. His church, his bell, and his staff are preserved.

The actual entry reads:

25. D. OCTAVO KAL. NOVEMBRIS. 25.

[The festival of CAOIDE, Abbot, patron of .... chaidh.]

to which the notes add:

The blank in the text ought to be filled by the word Domhnach. (R.)

The locality of Domhnach Caoide, or Downaghede as it was anglicized, is mentioned in a later medieval record of the Diocese of Derry. The editor of these records, Bishop Reeves, quoted Colgan, who mentions the 28th October, rather than the 25th in connection with this saint. He also introduces something of a red herring in identifying Caidin with a Saint Cadoc, a missionary to the Morini in France:

Downaghgede. — Domnach Caoide, Dominica Caidini. " S. Caidinus Confessor colitur in ecclesia de Domhnach Caoide, dioacesis Derensis in Ultonia, 28 Octobris." — (Act. SS., p. 162 &.) Colgan observes that, the termination oc being a diminutive, Caidan or Caidin and Caidoc are the same. Caidocus al' Caidinus was a companion of St. Columbanus, and the apostle of the Morini. The herenagh paid 40s. per an. to the bishop Inq. The ruins of the old church of Donaghedy are in the townland Bunowen, a little N. E. of the present church (Ord. Surv., s.3.)

Rev. W. Reeves (ed), Acts of Archbishop Colton in his metropolitan visitation in the diocese of Derry, A.D. MCCCXCVII (Dublin, 1850), 73.

This suggested link to a Saint Cadoc, missionary to the Morini, whom Colgan conveniently placed for commemoration on the same day as the better-known Saint Cadoc of Wales (January 24), is not the only source of confusion surrounding the precise identity of Caidin of Domhnach Caoide or of his feastday. For the Irish Martyrologies also list a saint of the same name on the previous day, October 24. This Caidin, however, is clearly identified as having been a bishop of Iona (or Hy). The Martyrology of Donegal records:

24. C. NONO KAL. NOVEMBRIS.

CAETI, Bishop. The Cain Adamnain states that Ceti, the bishop, was one of the saints who were security to free the women from every kind of captivity and slavery ; and it is likely that it is of him he speaks.

to which the Notes add:

Ceti, the bishop. The Annals of Ulster, at 711, and the Four Masters, at 710, record the death of Coeddi, bishop of Ia, or Iona. This date tallies very well with the supposed period at which the synod of Adanman was held. Colgan latinizes the name Caidimis. See Trias Thaum., p. 499 a, and Actt. SS. p. 162 6, note 2. Caideus, which occurs at the following day, is the same name. The blank in the text ought to be filled by the word Domhnach. (R.)

The death of this bishop is also noted by Father Lanigan in his Ecclesiastical History of Ireland:

St. Caide or Caidin, who was bishop at Hy, died in 711 and his name is in the calendars at 24 October.

Rev. J. Lanigan, The Ecclesiastical History of Ireland, Vol 3., (2nd edn., Dublin, 1829), 153.

The Martyrology of Marianus O'Gorman, incidentally, lists only Coeddi, a bishop, on 24 October and has no entry for another saint of the same name on the following day.

So it would appear that there is some degree of confusion surrounding our Saint Caidin. It is of course possible that we are dealing with one individual here. Saint Caidin could have been both a monastic at a foundation of his own in Ireland and then later acted as a bishop on Iona. On the other hand, it would seem equally plausible that there could be two saints of the same name, one an abbot in the diocese of Derry, the other a bishop of Iona. The Iona Caidin of October 24 is clearly identified as having died in the early eighth-century, but it may be significant that the other Caidin of October 25 is associated with the placename 'Domhnach Caoide'. The prefix Domhnach is associated with the very earliest church foundations in Ireland, and indeed in The Tripartite Life of Patrick there is a Domhnach Cati listed as one of the seven churches of Saint Patrick at the Faughan River. Thus if we are dealing with two individual saints called Caidin, the one commemorated on October 25 who left his 'church, bell and staff' may be a very early saint indeed, and thus distinct from his later namesake of Iona.

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Saint Eugene of Ardstraw, August 23

August 23 is the feastday of the episcopal patron of the diocese of Derry, Saint Eugene or Eogan of Ardstraw. I have previously posted an account of his life and some of his miracles here, but below is a fuller extract from Canon O'Hanlon's Lives of the Irish Saints, including a wonderful introduction to the Ireland of Saint Eugene's time as a land of saints and scholars and an equally delightful homiletic flourish at its conclusion.

ST. EOGAN OR EUGENE, BISHOP OF ARDSTRAW, AND PATRON OF DERRY. [FIFTH AND SIXTH CENTURIES.]

UNDER the ceaseless labours of blessed Patrick, Ireland soon became a favoured spot in the vineyard of the Church, when sainted men, like the Apostles of old, left all things at his preaching to follow Christ. Princes and nobles were not ashamed to lay aside the pomps of royalty, and to put on the humbler garb of the Christian missionary. Tender virgins were crowding to the cells of Brigid—the Mary of Erin—and consecrating their lives to the service of God and of His poor. Those were truly the ages of faith, when churches and monasteries rose as if by magic on every mountain and in every valley ; when the music of sacred hymns and of Divine psalmody was borne on every breeze, and when that golden era foretold in burning words by Isaiah of old seemed to be fully realized in this Island. "The land that was desolate and impassable, shall be glad, and the wilderness shall rejoice, and nourish like the lily." Whether viewed in a political or religious aspect, Derry is a spot dear to the heart of the annalist, for hallowed reminiscences cluster round it, and the golden glory of bygone days sheds still their lustre on the See of Eugene and the city of Columkille. From immemorial ages, the "place of the oaks " was sacred ; for here, even the Druids, it is traditionally held, had one of their most famous colleges. From the Holy Island—for such formerly Derry was—went forth the royal poets, the sage legislators, the learned astronomers, and the well-instructed annalists. There the mystic rites of Druidism were once studied, and there in after times the young aspirant to the priestly dignity underwent his long and arduous novitiate.

The festival of St. Eogan or Eugene dates from a very early period in the Irish Church, and it was held on this date. The learned hagiologist, Colgan, had intended to publish the Acts of St. Eugene, at the 23rd of August, as may be inferred from his list of unedited Manuscripts. However, these Acts of St. Eugenius, bishop of Ardsrata, are preserved in the Burgundian Library at Bruxelles. They have since been edited and published  by Carolus de Smedt and Joseph de Backer, Bollandist Fathers, under the auspices of the Right Hon. John Patrick, Marquis of Bute. At the 23rd of August, the Bollandists present us with Acts of St. Eugene, by some anonymous writer. A previous commentary is added, with several notes, by Father William Cuper, S.J. These Acts were composed as a panegyric on the saint, and evidently they were intended to serve as a sermon for his festival. Briefly, too, does Bishop Challoner enter his record at this day. The Rev. Alban Butler has a short article in reference to him at this same date, as likewise the Rev. S. Baring-Gould, and the Petits Bollandistes. The Life and Acts of St. Eugene are involved in much obscurity, since the most ancient memoir we possess seems to have been written centuries after his period, and it abounds in legends. Still, it must be observed, there are certain coincidences that correspond or are not irreconcilable with synchronous persons, times and places, as gleaned from independent records.

Eugene belonged to a Leinster family, on the paternal side. He sprung from the race of Laeghaire Lore, son to Ugaine Mór, from whom the Leinstermen are descended, according to the O'Clerys... We are informed, that Cainnech of Leinster was father of Eugenius, while his mother is named Muindecha, and she belonged by race to the territory of Mugdarnia, in the present county of Down. The illustrious St. Kevin ot Glendalough was a near relative...

While yet of tender years, Eugene, with a great number of other boys and girls, received his early education with the youthful Tighernach, in the school at Clones. From that place, the child was carried away captive to Britain by marauding pirates, and Tighernach also shared this captivity. We are informed, that the holy and wise Neunyo, also called Mancenus, and who was in Rosnat monastery procured their liberation from the King of Britain. Afterwards, he took charge of their religious training, and he found them to be docile students. For some years, they were under the tutelage of St. Ninnian, together with a holy youth named Corpre, who was afterwards bishop of Coleraine, in Ireland. A second time, Eugene, with his companions, was carried into captivity and brought to Brittany—supposed to be in Gaul —as the pirates were from this latter country. They were detained as slaves in Armorica, by a Gallic King, who obliged them to work in a mill. The passion for reading was still strong with the three holy youths, Tighernach, Eugene and Corpre ; but one day, while thus engaged, the milling business appears to have been suspended, when the king's steward surprised the students, and roughly ordered the work to proceed. When he left, the youths piously besought the Almighty, to give them a respite from labour, and an opportunity for reading. Instantly, the Angels of God appeared, and kept the mill-wheel revolving, while the youths were reading. When the king was informed about this circumstance, he declared that they should return to Rosnat monastery to continue their studies. Having thus recovered miraculously their freedom, they were again restored to their beloved master, giving thanks to God for the favours bestowed on them. After obtaining his liberty from the king, Eugene studied for some years in the monastery of Rosnat. At length, with the earnest recommendation and prayers of his monks, Nennius was induced to sail for Ireland, with both of his disciples, Tighernach and Eugene. They founded monasteries afterwards in the territory of Lagenia, now Leinster.

It was on this occasion, that Eugene established the monastery of Kilnamanagh, in Cualann—the modern district of Wicklow—and he there led a life of sanctity, mortification and prayer. Over that house he presided as Abbot, for fifteen years, enjoying a character without stain or reproach. There, too, he moulded the minds of many most illustrious prelates and saints, of whom not the least distinguished is said to have been his nephew, Coemghen or Kevin, who, for his singular and unearthly beauty, was stated by the legend to have been baptized by an angel.

In obedience to a Divine admonition, Eugene set out for the north to preach the Gospel. Still, it was with some degree of regret; especially as his monks sorrowfully asked him who should be their Abbot, if he departed from them. Their holy superior replied: "Let each one of you become Abbot, and prior, and minister; I, although absent in the body, shall be with you in spirit. I shall hear what you say, even when spoken in whisper, and still more when you speak aloud." About the same time, St. Tighernach left Leinster, and in conjunction with St. Eugene, he founded a celebrated monastery at Clones, otherwise denominated Gaballiunense ; while another religious domicile was founded at a place, the Latin equivalent of which is Sylva humilis. Both of those holy prelates continued that tender affection and firm friendship they had early formed as school-fellows; and as their respective places were not very far apart, they often enjoyed each other's society, and formed a spiritual alliance in their companionship. Seeking a suitable place to fix his own residence, Eugene, the son of Cainech, in obedience to orders received, established a monastery at Ardstraw. This is at present the name of an extensive rural parish, and it is merely an anglicized form of the ancient Ard-straha which means the height by or near the bank of the river...There, too, it is believed, that St. Eugene established a primitive See, after he had been consecrated a Bishop.

Considerable doubt exists as to the precise year of his coming to Tyrone; for while some represent him as having been the disciple of St. Patrick, others with more probability assert, that he was the contemporary of St. Columkille, St. Kevin, and St. Canice. This appears the more certain, from the date of his death, which the Irish authorities fix at a late period in the sixth century; while the year 617, or 618, of the Christian era, has even been stated for that event, by some of our annalists... In the monastery at Ardstraw, Eogan led a most holy life, being distinguished for his miracles and for a spirit of prophecy.

It is stated, that Eugene was living, about the year 570. Having attained a mature term of years, and a full measure of merit in the sight of God, he was happily called out of this world, some time in the sixth century. Having been seized with a grievous infirmity, which grew on him day by day, calling his monks around him, he received Extreme Unction and the Holy Viaticum, with sentiments of the most pious resignation. When such religious rites had been administered, his monks separated into two choirs, and standing, they alternately chaunted appropriate psalms. During that pious and solemn celebration of the Divine Office, Angels received the soul of Eogan, and bore it to Christ, whom he had so long and so faithfully served. It is most generally allowed by our writers, that St. Eugene of Ardstraw died some time in the sixth century although other authorities have prolonged his life to the seventh. The Annals of Clonmacnoise state, that Eugene died so late as A.D. 618...

The published Martyrology of Tallagh, at the 23rd of August, inserts a festival in honor of Eoghan, Bishop of Arda Sratha. Somewhat differently spelled is that entry, in the Book of Leinster, at x. of the September Kalends. He is recorded, in the Martyrology of Donegal, at the same date, as Eoghan Bishop, of Ard-Sratha, in Cinel Moain, in Ulster. It is generally thought, that he died on the 33rd of August; for then his festival occurs in all the Calendars. In the Diocese of Derry, the feast of this holy Patron is celebrated on that day for a Bishop and Confessor, as a Double of the First Class with an octave.

...Like the charming flowers, that cover the face of our fair Island on each returning May-day, and whose places and forms soon fade even from our view, are many of our holy countrymen. The fragrance of their virtues however remains, and after death again they arise and bloom in a state of immortality, while their remembrance is still treasured among our best inheritances. Their examples yet inspire us to labour for the heavenly crown. We should bear in mind to attain such a reward, that four things especially concur in justification : the infusion of grace, the motion arising from grace and free-will, contrition and the pardon of sin. The saints had an early intuition of God's purpose to make them vessels of election; they corresponded with the Divine call with alacrity and zeal; they were humble and contrite; while such dispositions were sure to give them place among the true followers of Christ on earth, and a high degree of happiness and glory among the beatified in Heaven.

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Saint Guaire Mór of Aghadowy, January 22

January 22 is the commemoration of a northern saint, Guaire Mór of Aghadowy, County Derry. Canon O'Hanlon has this to tell us:

St. Goar, Guarius, or Guaire Mór, of Aghadowy, County of Londonderry. [Probably in the Seventh or Eighth Century.]

In the days of early youth, most probably this holy man had fought his way into the sanctuary of God as a young priest, and had arrived at distinction in the Church. We read in the Martyrology of Donegal, as having been venerated on this day, Guaire Mór, of Achadh Dubhthaigh, now the parish of Aghadowy or Aghadoey, county of Londonderry, on the banks of the Lower Banna, or River Bann. He was the son of Colman, son to Fuactage, son to Ferguss, son to Leogaire, son to Fiachre, son to Colla Uais, who was Monarch of Ireland. He is styled abbot of the foregoing place, in the plain of Li. The Martyrology of Tallaght records him on the 22nd of January, under the simple designation of Guaire. It does not seem probable this saint was the original founder of the monastery at this place, nor does his epithet of Mór, "great," seem equivalent to "elder." He was first cousin, yet removed by a later generation, to the saint, bearing this same name, whose feast occurs on the 9th of this month; and our present Guaire Mór probably succeeded the other in order of time. Perhaps, indeed, notwithstanding such a probability, and his apparently junior age, this Guaire Mór may have founded Aghadowey Church singly, or in conjunction with his cousin; and the term applied to the present saint might indicate superiority, celebrity, or position. Perhaps simply a difference of stature may have caused the distinction in names between Guaire Mór and Guaire Beg.

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Saint Coirpre of Cuil Raithin, November 11

November 11 is the feast of Saint Coirpre (Cairbre, Carbreus), an early bishop of Cuil-Raithin, now anglicized as Coleraine, County Derry. His memory is recorded in the Martyrology of Donegal on this day:

11. G. TERTIO IDUS NOVEMBRIS. 11.

COIRPRE, Bishop, of Cuil-Raithin, son of Decill, son of Nadsluagh, of the race of Irial, son of Conall Cearnach.

but notices of this saint are also preserved within the hagiography of Saint Patrick, as Father O'Laverty explains in his history of the northern dioceses of Down and Connor:

The earliest notice we have of Coleraine is in connexion with the missionary visit of St, Patrick. The Tripartite Life of St. Patrick relates, that when the saint arrived in Dal-Araidhe, he found the territory parcelled out among the twelve sons of Caelbadh, a prince who had been King of Uladh, or Ulidia, and of Ireland for one year, and was slain in the year 357. Of the twelve sons three are mentioned in the Life—Saran, Connla, and Nadsluagh.

Saran's brother Nadsluagh, was submissive to Patrick; and he was in captivity on Patrick's arrival. " You shall have from me," said he "the site of your regles (monastery)." "Where shall you give it me?" asked Patrick. "On the brink of the Bann, in the west," said Nadsluagh, "where the boys are burning the ratha (ferns)." "It shall be mine truly," said Patrick, "a descendant of mine and thine shall be there," that is Bishop Coirpre, son of Deggel, son of Nadslaugh; it is he that is in Culrathain on the eastern brink of the Bann. Bishop Brugach, who is in Rath-Maighe-Aenaighe (Eaymochy), in Crich-Conaill (Co. Donegal), it was that conferred orders on Bishop Coirpre. Patrick also it was that conferred orders on Bishop Brugach; so that he (Bishop Coirpre) is a descendant of Patrick in this wise."— Tripartite Life transiated by W. M. Hennessy, Esq., M.R.I. A.

...Coleraine in Irish Cuil rathain (pronounced Cooil-rawin) takes its name, as O'Brien in his dictionary explains, from the words Cuil rathan—' ferney corner.' The Life of St. Patrick, by Tirechan, in the Book of Armagh states :

"And he proceeded across the river Bann, and he blessed the place in which is the little cell of Cuile Raithin in Eilniu, in which there was a bishop, and he made many other cells in Eilniu, and he made a passage through the river Bush . . . And he returned into the plain Elni, and he built many churches, which the Coindire (the bishops of Connor?) possess."

It would seem, therefore, that the country between the Bann and the Bush was named ' The Plain of Elniu', called also Magh Elne, and that the Church of Coleraine in the time of St. Patrick was unimportant, if it existed at all before the time of Bishop Coirpre, or Carbreus, who, as Dr. Reeves, on good authority, supposes, flourished about the year 540, and died about 560. His festival was celebrated on the 11th of November. The entry in the Calendar of Donegal is "Coirpre, Bishop of Cuil-Raithin, son of Decill, son of Nadsluagh, of the race of Irial, son of Conal Cearnach," and the note given in the Leahhar Breac to the entry in the Calendar of Aengus says—" In the north of Dalaradia is Cul Raithin."

Rev. J. O'Laverty, An Historical Account of the Diocese of Down and Connor, Vol IV (Dublin, 1887), 160-161.

The 'good authority' quoted by Bishop Reeves in dating Bishop Coirpe to the sixth century, is the great 17th-century hagiologist, Father John Colgan:

The genealogy of Carbreus is thus given by Colgan: "Sanctus Carbreus Episcopus de Cuilraithen, filius Degilli, filii Natsluagii, filii Coelbadii, filii Crunnii Badhraoi, &c." — (Trias Thaum., p. 183, col. 2.) Accordingly the year 540 is generally assigned as that in which he flourished, and 560 has been (at p. 138) given as the year of his death.

Rev. W. Reeves, Ecclesiastical Antiquities of Down, Connor and Dromore (Dublin, 1847), 247.

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Saint Saran of Lesan, September 21

September 21 is the feast of Saint Saran of Lesan. There are 12 saints of this name listed in the Martyrology of Donegal, our saint is distinguished by the use of his patronymic, son of Tighernach. He is associated in that calendar with the placename Lesan in Sliabh Callan, which a note appended to one of the manuscript copies of the Martyrology of Donegal identifies as Lessan, County Derry. He is also associated with a second locality, Cluainda-acra in Cechair. In a chapter dealing with the parish of Clooney, County Clare in his book The History and Topography of the County of Clare, James Frost writes of this place:

In the Martyrology of Donegal, under the date of the 21st of September, is found the following entry:—“Saran, son of Tighernach, son of Maenach of Lesan, in Sliabh Callann, and of Cluain-da-acra, in Cehair.” O’Curry was of opinion that this Cluain-da-acra might be the Clooney of Corcomroe.[44] The church is much ruined by time. At a little distance is a holy well dedicated to St. Flannan, where rounds are yet made. In a townland of the parish, called Killeighnagh is a small burial-ground, and in another place named Mooghna, is noticed a little grave-yard and well styled Tobar Mooghna, used by persons suffering from sore eyes.

[44] See his Letter in the Ordnance Survey Papers relating to Clare, in Royal Irish Academy Library, Vol. xiv., B. 23, p. 314.

Professor Ó Riain, however, in his Dictionary Of Irish Saints locates the Cheachair on the Longford and Leitrim border.  Canon O'Hanlon has this short account of our saint:

St. Saran mac Tiagharnaigh of Lesan, on Mount Callan, and of Cluain da-acra in Cheachair.

The name, Saran mac Trenaich, is found in the Martyrology of Tallagh, at the 19th of September; and this entry seems referable to the present date. The O'Clerys state, that the present holy man was the son of Tighernach, son of Maenach. At the end of those saints he commemorates at the 21st of September, Marianus O'Gorman celebrates with eulogy this holy man, invoking his intercession and that of others in the following manner: "Saran, the goodley gem, Tigernach's son, whom I choose: may they fly with me past tribulation to starry heaven as I ask!" The Irish comment on the text runs: Saran mac Tigernaigh meic Maenaigh ó Lesan i Sliabh Callann ocus o Cluain dá acra isin Cechair. Thus rendered into English: Saran, son of Tigernach, son of Maenach, from Lessan in Sliab Callann and Cluain da Acra in the Cechair.

At this date, we read in the Martyrology of Donegal, that Saran was of Lesan—said to be identical with Lessan, Londonderry County —in the Sliabh Callann, and of Cluainda-acra, in Cechair. There is a repetition, at this date, of his name, paternity and places, in the Irish Ordnance Survey Copy of the O'Clerys' Irish Calendar. A corresponding account is to be found in a manuscript copy of that Calendar, once in Mr. O'Curry's possession. The foregoing entry in the Martyrology has been extracted to furnish it.

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Saint Columb Crag of Enagh, September 22

September 22 is the feast of a northern saint, Columb Crag of Enagh, near Derry. The Martyrology of Donegal on this date simply records 'COLUM, Priest, of Enach' while the Martyrology of Gorman describes him as 'Colomb, vehement, delightful (?)'. It is only in Adamnán's Life of Saint Columba, that we get a further glimpse into the character of Columb Crag. There he is depicted as a wise spiritual father who counsels Saint Fintan Munnu. Apart from this episode, nothing else is known of Saint Columb. We will start with the account from O'Hanlon's Lives of the Irish Saints and conclude with the text from the Life of Saint Columba:

ST. COLUM, OR COLOMB CRAG, PRIEST AT ENACH

THE present servant of God seems to have been born early in the sixth century. Already has allusion been made to him in the Life of St. Columkille. The parentage of this St. Columb — surnamed Crag—is unknown ; but by Colgan he has been considered identical with a very wise and venerable man, who was the friend of St. Fintan Munnu, in the younger years of the latter, and probably also a spiritual director. However this may be, when Fintan Munnu desired to take a voyage from Derry to Iona, in order to visit St. Columba, he sought the advice of Columb Crag, who then resided at Eanach, and northwards from Derry. By our saint, Fintan was confirmed in that purpose, in the earlier part of June, a.d. 597.

Soon arrived monks from Derry, who brought news to Eanach from Iona, that the great archimandrite was dead. All who heard this shed tears in abundance. Nevertheless, when informed, that Columbkille had appointed St. Baithan as his successor, Columb Crag asked Fintan what he then desired to do. The latter replied, that he should still persist in his purpose of going to Iona to place himself under the rule of that pious and wise man Baithen as his Abbot.

The Church of Columb Crag was at Enach, in the northern part of Ireland, at this time, when he was regarded as a venerable old man. As to whether he had been a superior of monks we have no record left. About two miles to the north-east of Derry, this church of Enagh— between the two small Loughs of Eastern and Western Enagh —was situated in the present townland of Templetown... At present, there are no ruins or any traditions about St. Columb Crag, at Templetown. There are few townland denominations more numerous in Ireland than those known as Anna, or Annagh—the modern equivalent for Enach. The compounds of this form are still more numerous. It therefore would not be easy of accomplishment to identify this exact locality, but that Colgan gives us a further clue, by calling the present Saint Columba Cragius, superior of Enagh, or the church of Cluainenaich, near Derry, in Ulster. For this statement, too, he cites the authority of Adamnán. St. Columb Crag survived St. Columbkille, but whether or not he lived into the seventh century is unknown.

In the Martyrology of Marianus O'Gorman, at the 22nd of September, there is a festival for Colomb, vehement, delightful (?) as the Calendarist pleases to style him; while the scholion observes he was a priest from Enach. According to the Martyrology of Donegal, Colum, Priest of Enach, was venerated at the 22nd of September. In the year 1197, this church of Cluain-i Eanach was plundered by Rostel Pyton, a partisan of John De Courcy and the English of Ulidia, during a predatory excursion.

From Adamnán's Life of Saint Columba

[I 2] Of the Abbot St. Fintan mac Tulcháin.

St. Fintan, by God's help, kept himself chaste in body and soul from boyhood and devoted himself to the pursuit of godly wisdom, and in due course he came to enjoy renown among all the churches of Ireland. But while he was a young man he had in his heart this wish, to leave Ireland behind him and to join St.Columba in his life of pilgrimage. On fire with this desire, he approached a wise and venerable priest, a man of his own people and a personal friend, called Columb Crag, and asked his advice. Having told him what was in his mind, he got this answer:

'Your desire, I think, is devout and inspired by God. Who can stop you or say you should not sail away to St Columba?'

That very hour it happened that two of St Columba's monks arrived, who, when asked about their journey, replied:

'We rowed across from Britain not long ago, and today have come from Derry'.

'And is your holy father Columba in good health?' asked Columb Crag.

'Truly' they said, with tears and great sorrow, 'our patron is in the best of health since only a few days ago he departed to Christ'.

Hearing this, Fintan and Columb and everyone present looked down at the ground and wept bitterly. In a little while, Fintan continued, asking:

'Whom has he left to succeed him?'

'Baithéne', they said, his disciple'.

And all cried out, 'It is meet and right'.

Columb said to Fintan:

'What will you do now, Fintan?'

'If the Lord will permit me', he answered, 'I shall sail away to Baithéne, who is a holy and wise man. If he will receive me, he shall be my abbot'.

Then he kissed Columb and took his leave, preparing to sail without delay to Iona.

Richard Sharpe ed. and trans., The Life of Saint Columba, (Penguin Books, 1991), 212-213.


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Saint Trea of Ardtrea, August 3

August 3 is the feast of a female saint, Trea, who has given her name to the district of Ardtrea in County Derry. She is one of those named as having received the veil from the hands of Saint Patrick himself, and in her case, the veil was delivered by an angel. Most of the accounts of Saint Trea which circulate online describe her as an anchoress or recluse, Canon O'Hanlon, however, speculates that she was most likely the head of a religious community. He also mentions that she had a second feast day on July 8:

ST. TREA, VIRGIN, OF ARDTREA, COUNTY OF LONDONDERRY [FIFTH CENTURY.]

This pious maiden flourished after the time, when St. Patrick commenced his great mission in the north of Ireland. We have seen already, that a St. Trega or Trea, Virgin, was venerated at Ardtrea, on a different day from the present. A question may arise, as to whether there had been a double festival instituted to honour the same saint. However, on the 8th of July, there is record of a feast for St. Trega, virgin and patroness of Ardtrea Parish, near Lough Neagh. We find, however, that St. Trea inghen Chairthind, or "the daughter of Carthenn," is recorded in the published Martyrology of Tallagh, at the 3rd of August without stating the locality to which she belonged.

When blessed Patrick had entered the northern parts of the Ulster province, he met with opposition from a dynast in the region of Hy Tuirtre. He had journeyed by Fersait Tuama, until he rested at a very beautiful locality called Finnabhuir. The place formerly called Fersait Tuama, is now known as Toome, near where the River Bann escapes from Lough Neagh and enters Lough Beg, at the division line between the present Counties of Londonderry and of Antrim. The beautiful district alluded to as Finnabhuir had the wide-spreading Lough Neagh on the east and Slieve Gullin a high ridge of mountain, on the west side. It so happened, that two brothers, one named Carthenn the Elder or "major," and the other known as Carthenn, the younger or "minor," had lived in this district. The former a wicked man and addicted to the errors of Paganism had banished his younger brother from that place, in which he exercised complete control. From this district he wished, likewise, that St. Patrick should be ejected. The holy man, like the Apostles, when persecuted in one city left for another, and shaking the dust from of his feet against the tyrannical dynast, predicted that he should fall from power, and serve, with his posterity, under the future rule of the younger Carthenn. He, on the contrary, was virtuous, kindly, and disposed to receive the doctrine of Christ, so that St. Patrick baptized himself, his wife and family. After this time, Carthenn's wife, Mugania, appears to have given birth to a daughter, destined to a life of grace from St. Patrick's prophecy regarding her. She was named Trea or Treha at the baptismal font; but, it is not stated, that she had been baptized by St. Patrick.

Through her father, she descended from the race of Colla Uais, monarch of Erinn. From what has been already stated, it should seem, that she was born about the middle of the fifth century. That she grew up in grace and in the practice of all virtues, is generally conceded. She is classed, among the many holy virgins St. Patrick veiled, during the progress of his great missionary career. In accordance with his prediction, when St. Trea began to grow up into girlhood, she felt a strong desire to chose the Son of God for her future spouse. The Apostle had already declared, that she should be a woman of great innocence of life, and that her vesture and dowry should come to her with the veil received at his hands. Therefore, when she sought the illustrious saint for this purpose, and stood before him, an angel was seen descending from Heaven, and placing a veil on her head. It completely covered her eyes. St. Patrick then attempted to lift it, so that she might the better see, but the holy virgin exclaimed, "O pious father, why cannot the veil remain as it has been placed, in its right position?" Wherefore, the holy man replied, "It can very properly thus remain, and its mode of being worn shall be pleasing to your spouse." As if the cenobite's veil were glued to the noble lady's face, the writer of the Tripartite Life and Jocelyn remark most poetically and approvingly, that it covered her dovelike eyes and her soft cheeks, through the whole remaining term of her life. Thus were her eyes and ears remarkably guarded, lest, through such entrances, any dangerous occasion of sin might bring death to ber immortal soul.

We have no further account of the place where she dwelt in the religious state; but, it is most likely within her ancestral territory, and on the height, which now takes its name from her. This Ardtrea was situated near Lough Neagh and Lough Beg. ...In what particular condition St. Trea lived here has not been specified ; but, it is probable enough, she was head of a religious community. Nor does the date of her departure from life appear in our annals. In the Martyrology of Donegal, at this same day, we find her name entered as Trea, Virgin, daughter to Cairthenn, of Ard Trea. Whether the 3rd of August, or the 8th of July, be the commemoration for her death, has not been recorded.

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Saint Neachtain of Dungiven, January 8

On January 8 the Irish Martyrologies commemorate a seventh-century Scottish saint associated with the monastery at Dungiven, County Derry. North-west Ulster has always had strong links with Scotland and Saint Neachtain appears to have been born in Scotland but to have founded a monastery in the territory of a tribe called the Cianachta. They occupied the lands of the Roe Valley, but their chief royal site was at Dungiven. One scholar has suggested that they were mercenary vassals of the Uí Neill, rewarded with lands for their services 'much as the gallowglass clans from Scotland and the Isles were rewarded with irish lands by the Gaelic lords of the later middle ages' (F.J.Byrne, Irish kings and high-kings (London, 1973), 68.) The Irish annals name two saints associated with the Cianachta - a convert of Saint Patrick's called Ciannan, founder of Duleek in County Meath, whose death is recorded in 489, and Nechtan Ner of Dungiven, whose death is ascribed to 679. Canon O'Hanlon will guide us through the story of Saint Neachtain:

St. Neachtain or Nechtanan, of Dungiven, County Derry.

The present holy man was probably the first founder of a church here, and he seems to have been taken as the local patron. The Martyrology of Donegal enters the festival of St. Nechtain of Dun Geimhim, in Cianachta Glinne Geimhin, at this date. He is commemorated in the Martyrology of Tallagh, on the 8th of January. Most likely he was born about the beginning of the seventh century.

It seems to be doubtful, whether the present holy man had been born in Ireland or in Scotland. In a gloss to the Feilire of St. Oengus, we read, “anair de Albain," i.e., "from the east, from Alba," applied to the name of Nechtan. It may be probable, he was born in the latter country, or at least that he came over from it into Ireland. He has been identified with the great saint of Deeside, called Nathalan, in the Breviary of Aberdeen. This holy man is called Nachlan or Naughlan, by the common people. According to the Aberdeen Breviary, he is thought to have been born in the northern parts of the Scoti, in ancient times, and at Tullicht, within the diocese of Aberdeen.

He was a man of great sanctity and devotion. Though educated as the member of a noble family, when he learned that turning the soil approached nearest to the occupation which favoured holy meditation, he abandoned all other pursuits to cultivate fields. Thus he wished the body to be industriously occupied, so that he might never allow his mind to be overborne in a struggle with dangerous temptations. While he thus waged warfare against the devil and a perishing world, a terrible famine broke out among his neighbours, relations, and friends. Most of the people were nearly lost, owing to hunger and want of food. But the singularly disinterested Nathalan, moved by the highest spirit of charity, distributed all his grain and stores, in the name of Christ, to the poor. At the spring time, no seed was left him, even to sow his lands; yet, God wrought a miracle, which produced an abundant harvest. When this time came, however, and when a great multitude of both sexes had been collected to gather in the crop, a tremendous tempest of rain and a whirlwind prevented the husbandmen and women from pursuing their labours. For a moment losing patience, and being excited to anger, along with other reapers, the saint murmured a little against God. The tempest soon ceased. But, on second thought, Nathalan, feeling he had offended the Divine Majesty, was induced to bind himself by vow to continue a rigid course of penance. This ended, it is stated, and in a miraculous way, after he had visited the thresholds of the Blessed Apostles Peter and Paul, in the city of Rome. There, too, he sought the monuments of the saints, so thickly placed on every side. Hearing a report of his extraordinary miracles and sanctity, the Supreme Pontiff summoned him into his presence. Notwithstanding the saint's reluctance, he was persuaded, at length, to assume the episcopal dignity. If we are to place implicit faith in these accounts, probably either before his going to Rome or after he had left it, the saint visited Ireland, and then he must have founded Dungiven, or at least he spent some time there. But, it must be allowed, we feel at a loss to determine the period.

In the practice of Divine contemplation, having rendered himself very acceptable to all at Rome, by permission of the Sovereign Pontiff, as we are informed, Nathalan got permission for returning to that part of Scotia, whence he sprung. In extreme old age, he visited his natal soil. He then built the churches of Tullicht, Bothelim, and Colle, at his own expense. He also dedicated them to the Almighty, and long afterwards they existed in those provinces, as monuments of his zeal.

The death of St. Nechtain occurred A.d. 677, according to the Annals of the Four Masters, but we find the rest of Neachtain Neir recorded A.D. 678, in the Annals of Ulster. We meet no less than four different saints of this name recorded in our calendars - One at 22nd of April—erroneously assigned by Colgan's printer to the 11th;— another at the 2nd of May—St. Patrick's disciple;— St. Neachtain, a virgin, at the 22nd of November, besides the present saint.

It would seem that this holy man died in Britain, on the 8th of January, after the performance of many wonderful miracles. He is said to have been buried with great reverence at Tullicht. St. Nachlan is patron of Tullicht. There in after time he often afforded health to the sick, who came to seek it piously and devoutly. At Tullicht a cross of very early type, incised on a rude granite slab, once lay in the parish church. It now forms the top lintel to one of the doors of the old kirk there. He is also the patron of Balthelney, or rather Bothelney, now Meldrum. Owing to the fervour of his prayers, Nathelan is said to have averted a raging pestilence from this place. Long after this tradition, and when the saint's name was even forgotten, the parishioners kept the 8th of January as a feast, on which they did no work. At the old kirk here, about three miles from the town of Old Meldrum, is Naughlan's Well. At Collie or Cowle, his name is rhymed among the fishermen:

" Atween the kirk and kirk ford,

There lies St. Nauchlan's hoard.

and in the parish of Kildalton, in Islay, we find Kilnaughtan.

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