Saint Balin of Tech-Saxon, September 3

September 3 is the feast of an English saint who came to Ireland with Saint Colman of Lindisfarne following the decision of the Synod of Whitby to adopt the Roman dating of Pascha. Saint Balin or Balloin is said to have been a brother of Saint Gerald of Mayo as Canon O'Hanlon explains:

St. Balin or Balloin, of Tech-Saxon.

The present holy man was a brother to St. Gerald, or Garalt, whose life has been given, at the 13th of March. The Martyrologies of Marianus O'Gorman, of Cathal Maguire, and of Donegal, record the festival of St. Balan or Balloin, at the 3rd of September. It is stated, that he came from England to Ireland, with his brothers, Gerald, Berikert and Hubritan, after the middle of the seventh century. He lived at a place, called Tech-Saxan, or the House of the Saxons, most probably because it had been founded or occupied by himself, or by his brothers, or by some of his countrymen, who accompanied him from England. This place is said to have been in Athenry Parish, in the Diocese of Tuam, and County of Galway. Castellan places this St. Balo in the province of Connaught, and his feast at the present day, as noted by the Bollandists.

Saint Luigbhe of Inismore, January 14

An island saint is commemorated on January 14, Luighbhe of Inismore. Canon O'Hanlon, in his account below, feels that this holy man may be connected with another saint we have already met on the blog at this date, Baetan of Inishbofin:

St. Lugeus or Luighbhe, of Inismore.

It seems likely this holy man had a residence on Inis-bo-finne; but it is not easy to fix the true period. A festival, in honour of St. Lugeus, of Inismor, is entered in the Martyrology of Tallagh, on the 14th of January. There are many islands bearing the name Inishmore in different parts of Ireland. According to the Martyrology of Donegal, on this day was venerated Luighbhe, but without any further distinctive adjunct to the simple entry of his name. From the manner in which the unpublished Martyrology of Tallagh connects St. Lugeus and St. Beatan, it seems probable that both belonged to Inis-bofinne, in the county of Mayo.

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Saint Loarn of Achadh-Mor, August 30

August 30 is the commemoration of Saint Loarn of Achadh-mor. As Canon O'Hanlon explains below, he is said to have been an early disciple of Saint Patrick from County Mayo:

St. Loarn, Priest, of Achadh-mor, now Aghavower, or Aghamore, County of Mayo [Fifth Century]

In the published Martyrology of Tallagh, a festival occurs, at the 30th of August, in honour of Loarn, Priest, of Achadh-moir. In that copy, as found in the Book of Leinster, the record is nearly identical, for this same date. Loarn was the son of Ernasc, who lived in the western province of Ireland, when St. Patrick's missionary course led him thither. At that time, Loarn seems to have been a youth of good and pious dispositions. He received the gift of Divine Faith, and he then became a disciple of the great Apostle. The incident is thus related. The illustrious missionary, after leaving Kierragia Airtech, came to Kierragia Airne. Here he found both Ernasc and Loarn sitting under a shady tree. To them the Apostle opened the welcome message of salvation, and, in return, he was kindly received, with twelve of his companions. They were invited to spend a week at that place. During his sojourn there, St. Patrick taught Loarn to write an alphabet. His instruction in letters and piety was rapid, and to the end of his life, it was in still greater progress. Moreover, the youth was celebrated for holiness and the gifts of God's spirit. It appears probable, that he was ordained priest by the Irish Apostle, although this is not recorded in the Acts of the latter. However, St. Patrick had desired to establish a church in that part of the country. This place is now known as Aghavower or Aghamore, a parish in the barony of Costello, and County of Mayo. Near this place, too, Saint Patrick designed the measure and spot where a church should be erected. It rose near a fountain, called in Irish Tober Muena. The church was designated Seincheall, meaning the "old cill," or church. When Saint Patrick had there laid the foundations of a church, in due course of time, Loarn presided over it. Some of our modern writers call it a monastery. In the Martyrology of Donegal, Loarn is commemorated on this day, as a Priest of Achadh-mor.

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Saint Airmedach of Cong, June 8

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 the 8th of June, in the Martyrology of Tallagh, appears the name Airmedach a Cunga. This place is now known as Cong, delightfully situated at the head of Lough Corrib, and in the county of Mayo. About its early ecclesiastical history, little appears to be known ; but, it is probable, a bishop had been here, from an early period. The founder seems to have been a St. Molocus, or as otherwise called St. Loichen, whose name is found to be connected with the place. But his period does not appear to have been discovered. In 1114, Cunga was destroyed by fire; and, as Gilla-Keerin O'Roda and O'Draeda, two of its Erenachs or Conventual superiors, are stated to have died, A.D. 1127-28, it is not improbable, that some time within these dates, a fine abbey was founded, which belonged to Canons Regular of the Order of St. Augustine.

The ruins at Cong are yet seen, in a good state of preservation; and, they are a truly picturesque group, in a district celebrated for the loveliness of its natural features. They have undergone restoration, at the instance and expense of the lately deceased public-spirited proprietor, Sir Benjamin Lee Guinness. Though not exactly an island, Cong is surrounded by water; while the town or rather village is situated upon an isthmus, by which Loughs Corrib and Mask are divided. The old name Cunga, in Irish, means "a neck," so that the site is very appropriately described, as indeed, many of the Celtic denominations preserved in Ireland are indicative of the local peculiarities connected with them. The delightfully situated village of Cong is remarkably rich in scenery, natural wonders, and antiquities. Here, there is a curious cave , called "the Pigeon Hole," to which a flight of stone steps descends, from the upper surface of the ground outside ; while, at the bottom, runs a subterraneous river, that petrifies into transparent blocks. We find, set down in the Martyrology of Donegal, that a festival in honour of Ermedhach, Abbot of Conga, was celebrated on this day.

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Saint Ecbrit the Saxon, December 8

There is a rather intriguing saint who occupies the entire entry of the Martyrology of Oengus for  December 8:

8. The triumph of humble Egbert,
who came over the great sea:
unto Christ he sang a prayer
in a hideless coracle.

The scholiast has noted:

8. Ichtbrichtan, i.e. from Diln Geimin in Ciannachta of Glenn Geimin, or in Mayo of the Saxons, in the west of Connaught. Or in Connaught, i.e. in Mayo of the Saxons in Cera. Vel in alio loco diuersi diuerse sentiunt. Or of Tulach leis of the Saxons in Munster, and Bercert is his name. Or Icht-ber etc., i.e. Ichtbricht who is in Tech Saxan ('the House of the Saxons') in Hui Echach of Munster, and he is a brother of Benedict of Tulach leis of the Saxons. And a brother of theirs is Cuithbrecht, and in the east [i.e. in Britain] he remained.

'Mayo of the Saxons' is inextricably linked to the Paschal Dating Controversy, as following the adoption of the Roman method of calculating the date of Easter at the Synod of Whitby in 664, Saint Colman of Lindisfarne led a group of monastics unwilling to accept the new practice back to the west of Ireland. Saint Colman founded a monastery on the Island of Inisboffin where he and his brethern, which included a number of Saxon monks, could continue with the Irish practices but tensions arose and eventually a separate foundation was made on the mainland. This was known as Mágh nEó na Saxan or Mayo of the Saxons. Mayo of the Saxons developed quite a reputation as a monastic school under the leadership of Saint Gerald and continued to attract English students.

As we have seen from the scholiast's notes above though, there is some uncertainty as to where exactly our saint Ecbrit or Egbert fits into the picture. His memory was certainly passed on, for the Martyrology of Marianus O'Gorman also records 'Ecbyrht' on this day and the Martyrology of Donegal has a note on 'ECBRIT, or Icbrit. Marianus. He seems English' added by a later hand. The earlier scholiast raised the possibility that this Saint Ecbrit may be related to Berechert of Tullylease, who is commemorated on December 6. In my post on Saint Berechert, whose identity is equally problematic, there was mention of a tradition that he was one of three Saxon brothers. The translator of the Martyrology of Oengus, Whitley Stokes, however, raises another possibility in his index to the work:

Ichtbrichtan, Dec. 8, pp. 256, 258, probably the Northumbrian Egcberct who persuaded the community of Hi to adopt, the catholic Easter and the coronal tonsure, Baeda H.E. III. 4, v. 9, 22, Reeves Col. 379.

Now this Northumbrian saint does have a distinct identity recorded in the sources. Below is an account of him from Archbishop John Healy's work on the monastic schools of Ireland:

Another eminent saint and scholar of foreign origin .. was Egbert of Northumbria. Bede gives a very interesting account of this eminent man. He was sprung from the nobility of Northumbria, and appears to have been born in a.d. 639.

With another young noble named Ethelun, Egbert went over to Ireland, like the crowds of his countrymen, 'to pursue divine studies, and lead a continent life.' They sojourned in the monastery, called in Irish Rathmelsigi... Colgan says that this monastery of Rathmelsigi was in Connaught ; but he does not specify, and probably did not know, the exact locality. In the Martyrology of Donegal, we find reference to "Colman Rath-Maoilsidhe " (at Dec. 14th ) which is in all probability the monastery referred to by Colgan. This Colman is different from Colman of Innisbofin, whose festival day is the 8th of August. It is not improbable that his monastery was situated at the place called Rath-maoil, or Rath-Maoilcath, both of which were situated near Ballina, on the right bank of the Moy. Everything points to the fact that most of the young Northumbrian nobles and ceorls, who came to the West of Ireland in crowds at this period, landed in the estuary of the Moy, and then going southward, took up their abode, or founded their religious houses wherever they could obtain suitable accommodation. St. Gerald's Abbey of Mayo was not then established (in a.d. 664) ; and so Egbert and his companions put themselves under the guidance of St. Colman, or some of his successors, in this monastery of Rath-Maoilsidhe.

Just then the terrible Yellow Plague made its appearance in Ireland, and carries off one-half of its population. All the companions of Egbert and Ethelun were cut off by the plague ; and now they themselves were attacked, and became grievously ill. Then Egbert, whilst he had yet a little strength remaining, rose up in the morning, and going out of the chamber of the sick, he sat down alone, and began to think of his past sins ; and he asked God's pardon for them with many tears. He prayed, too, earnestly that God would not yet take him out of the world, but would give him time to atone by his good works for the sins of his youth. And if God deigned to hear his prayer, he vowed never to return again to his native Britain, but to live as a pilgrim in some strange land ; and, moreover, to recite the Psalter dailv, and to fast continuously for twenty-four hours once a week. When he returned to the sick chamber, Ethelun, his companion, was asleep ; but presently awaking, he told Egbert that his prayer was heard by God ; then he gently rebuked him, for he had hoped that together they would go into life everlasting. Next day Ethelun died ; but Egbert recovered from his sore sickness, and lived to be ninety years of age, when he departed from this life.

He was ordained a priest; "and his life," says Bede,"adorned the priesthood, for he lived in the practice of humility, meekness, continence, justice, and all other virtues."He loved the Irish greatly, and lived amongst them for fifty years (a.d. 664-715), preaching the Gospel, teaching in his monastery, reproving the bad, and encouraging the good by the bright example of his blameless life. He not only kept his vow, but he added to it, says Bede ; for during the whole Lent he took but one meal in the day, and that was nothing but bread in limited quantity, and thin milk from which the cream had been skimmed off. Whatever he got from others—and he got much—he gave to the poor.

For many years he had been resolving in his mind to sail round Britain, and go to Germany to preach the Gospel to the pagan tribes who dwelt there, and who were kindred to his own nation of the Angles. But God had willed otherwise. There was in Egbert's monastery an old monk who had many years before been minister to Boisil, Abbot of Melrose, an Irish foundation in Scotland. Now one morning after matins, Boisil appeared to this aged monk, who at once recognised his old master, and commanded him to tell Egbert that it was God's will that he should give up his proposed journey to Germany, and go rather to instruct the Columbian monasteries in the right method of keeping Easter, and of tonsuring the head.

Egbert fearing that this vision might be a delusion, still continued his preparations for Germany, and did not obey the direction given by Boisil. Then that saint appeared for a second time to his minister, and commanded him to make known to Egbert, in a more imperative way, what it was God willed him to do. " Let him go at once," he said, " to Columba's monastery of Hy, because their ploughs do not go straight, and he will bring them into the right way." Moreover, the ship in which he was preparing to set out for Germany was wrecked in a storm, and thrown upon the shore, leaving, however, his effects intact. Egbert, taking this as a further manifestation of the Divine will, gave up his project of going to Germany, and set sail for Iona. Wictbert, however, one of his associates in religion in Ireland, went in his stead, and for two year s preached the Gospel in Friesland, but reaped no harvest of success amongst the pagans. So he returned once again to Ireland, and gave himself up to serve God during the rest of his life, as he was wont to do before his departure, in great purity and austerity; "so that if he could not be profitable to others by teaching them the faith, he took care to be useful to his own beloved (Irish) people by the example of his virtues."

Now when this holy father and priest, Egbert, beloved of God, and worthy to be named with all honour, came to the monastery of Iona, he was honourably and joyfully received by the community. He was also a diligent teacher, and carried out his precepts by his example, so that he was willingly listened to by all the members of the community. The effect of his frequent instructions and pious exhortations, was that at length the community of Hy consented to give up the inveterate tradition of their ancestors in religion, and adopt the new discipline, which by this time had been received everywhere else throughout the Irish Church. Now surely, this was, as Bede observes, a wonderful dispensation of Providence, that these very monks of Iona, who were the first to preach the Gospel in Northumbria, should afterwards be persuaded by this Northumbrian priest to accept the correct discipline and true rule of spiritual life. And stranger still, it was on Easter Day, the 24th of April, a.d. 729, that this man of God went to his eternal rest ; whereas, but for his exertions, that Easter festival would not have been duly celebrated on that day, but, in accordance with the unreformed system, would have been celebrated in that year towards the end of March, whilst the rest of the Church was observing the fast of Lent.

Insula Sanctorum et Doctorum or Ireland's Ancient Schools and Scholars by the Most Rev. John Healy (6th edition, Dublin, 1912), 591-593.

So here we have a Saint Egbert, an Englishman who comes to study in the west of Ireland and who is clearly linked to the Paschal Dating Controversy. Yet the one obvious difficulty in being able to accept Stokes' identification with our saint is that this individual is said to have reposed on the very day of Pascha itself, whereas the Irish sources commemorate him on December 8. There is also no mention of this Saint Egbert being one of a number of brothers. I will have to do a bit more research into this saint and see if any of the professional scholars currently working in this field can tell us any more about him.

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Saint Broccan of Maighin, August 25

August 25 is the feast of a saint Brocccan, commemorated in the earliest calendar, The Martyrology of Tallaght. He is one of the many saints of whom no other details can be found, although Canon O'Hanlon attempts to locate the placename associated with his calendar entry, which appears with two variants in different manuscripts of the Martyrology, with north County Mayo:

St. Broccan of Maighin, or Brogan of Iomdan.

St. Brocan of Maighin occurs in the published Martyrology of Tallagh, as having a festival on this day. Somewhat divergent is the entry of his festival, on the viii. of the September Kalends, in that copy contained in the Book of Leinster. The form of name Maighin or Moyne is very common in Irish topographical designations; and it is often compounded with other terms. The present Maighin is probably identical with Moyne, near the mouth of the River Moy, and in the northern part of Mayo County. The name Brogan of Iomdan is set down in the Martyrology of Donegal as having been venerated at the 25th of August.

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Saint Deirbhile of Erris, August 3

August 3 brings the commemoration of some interesting early Irish female saints. Last year I looked at the northern Saint Trea of Ardtrea and this year we can journey to the western county of Mayo for the commemoration of Saint Deirbhile (Derbile, Dairbhile, Derbilia, Derbhiledh). I was pleased to see that there are a number of online local history sites which illustrate a continuing interest in popular devotion to this holy woman. You can see a stained-glass window depicting the story of Saint Deirbhile at the Heritage Centre which bears her name here and a photograph of the ruins of the pre-Norman church here. There are also a couple of videos on youtube showing both the church ruins and Saint Deirbhile's Well. I noted that like Saint Brigid, Deirbhile too received the attentions of an unwanted suitor and plucked out her eyes to discourage him. The water from her holy well is thus particularly associated with the healing of the eyes. Unlike Saint Brigid, Deirbhile has not left a written Vita, but like Saint Bronagh of Kilbroney her memory is still very much alive in the locality where she once flourished. In his account, however, Canon O'Hanlon does not allude to the popular traditions surrounding our saint but concentrates on her genealogy and the possibility that she was present at the Synod of Easdara convened by Saint Columba in the year 585:

St. Dairbhile or Derbhiledh, descendant of Eochaidh Muighmedhoin. [Sixth Century.]

It is mentioned in the Martyrology of Marianus O'Gorman, as likewise by the Commentator on Aengus, that the feast of a St. Derbile occurs on the 3rd of August. According to the Genealogies of the Irish Saints, Derbhilia was the daughter of Cormac, son to Breech, son of Eochad, son to David, son of Fiach, ancestor of the Hua Fiachrach. St. Derbilia seems to have flourished in the sixth century, and she lived a religious life, in Erris, a remote part of the County of Mayo. She was contemporaneous with the great St. Columkille; for, by allowing the usual number of thirty years to a generation, and taking her as the fourth in descent from King Dathi, she must have flourished about that period. She belonged, also, to the Second Class of Irish Saints. She appears to have sought out one of the most remote parts of Ireland for the site of her retreat; while she is supposed to have erected an oratory, within that double peninsula off the extreme north-west coast of the County of Mayo, and where connected by an isthmus with the mainland the town of Belmullet stands. This peninsula, known as the Mullet, extends from Erris Head on the north, to the entrance of Blacksod Bay on the south; it being washed on the west and north by the Atlantic Ocean, on the east by Broad Haven and Blacksod Bay, and on the south by the entrance to Blacksod Bay and the Sound of Achill. It is a region rarely visited by the tourist or general traveller. There, it is supposed St. Dairbhile established herself, about the middle of the sixth century; and, tradition has it, that she founded there a religious institution. Her antique church is yet to be seen within the Mullet, a district little explored, and in the extensive barony of Erris. It is remarkable for the Cyclopean character of its masonry; and it is of an oblong shape, about forty feet in length, by sixteen in breadth. It is lighted on the east end by a small, unadorned, and semicircular-headed window, splaying considerably on the inside. The walls are constructed wholly of gneiss or stratified granite, while they are two feet and seven inches in thickness. A doorway in the western wall measures about four feet ten inches in height; while it is only two feet in width, at the spring of the arch, and two feet four inches at the base. The lintel or arch-stone, now greatly time-worn, has a rude architrave in low relief, on either face. A very beautiful illustration of the circular-headed doorway of this church may be seen, in the celebrated work of Dr. Petrie. Interlaced tracery is to be found on one of the stones, within the doorway, but at present it is greatly worn.

[Illustration from George Petrie, The Ecclesiastical Architecture of Ireland, anterior to the Anglo-Norman Invasion, (2nd edn, Dublin 1845), 321.]

After the famous convention at Drumceat had been over, St. Columba travelled southwards, and at Easdara, now Ballysadare, he convened a synod, in 585, to which many of the Irish saints were drawn, as well from a sense of religious obligation, as to pay their respects to the great Apostle of the Picts and Scots. To this we have already alluded, in the notices given of St. Farannan; and, it seems to have been an event of great historic and ecclesiastical importance, at that time, when it had been convened. Ballysadare, or the Town of the Waterfall of the Oak, takes its name from the waterfall, or rather the series of waterfalls, over which the River Uncion discharges its waters into the sea, southwards from the town of Sligo. Before the rise of Ballysadare, the spot on which it stood was called simply Easdara, or the Cataract of the Oak, without the prefix Bal, meaning a town. There, a great number of bishops, abbots, priests and religious assembled, together with a vast concourse of lay persons. The names of many distinguished visitors have been recorded. Colgan seems to identify this saint with the Derbilia of Irras, who assisted at that great synod held at Easdra, towards the close of the sixth century. When she departed this life has not been ascertained, but it was probably towards the close of the sixth or the beginning of the seventh century. She seems to have died in the house of her foundation, and within the Mullet. In the cemetery attached to it, she was interred. We read in the Martyrology of Donegal that veneration was given at the 3rd of August to Derbhiledh, who sprung from the race of Fiachra, son of Eochaidh Muighmedhoin. According.to some, the present saint is not different from a St. Darbile, who is venerated on the 26th of October, and if such be the case, she had a double festival.

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Saint Mochua of Balla, March 30

March 30 is the feastday of a well-travelled saint, Mochua or Cronan of Balla, County Mayo. The name Mochua is a hypocoristic form of the name Cronan (among others) and there are almost 60 saints of the name Mochua recorded in the list of homonymous saints. The saint of Balla has a surviving Life dating from the 14th or 15th century. Although he is now associated with the western province of Connaght, our saint is by birth an Ulsterman, who receives his monastic formation at the monastery of Bangor under the tutelage of its founder, Saint Comgall. Mochua is also linked in the hagiography to Saint Fechin of Fore before finally establishing his own foundation at Balla. The Life records various miracles, some of which involve the saint's abbatial emblems of authority - his bell and his baculus or staff- which Canon O'Hanlon is pleased to bring us in his account below, taken from Volume III of his Lives of the Irish Saints.

St. Mochua or Cronan, Abbot of Balla, County of Mayo.
[Sixth and Seventh Centuries ]

Among the saints of Connaught most venerated by its people—especially in Mayo—may be ranked the present holy man. The Bollandists have—in six chapters and twenty-onesections—the Acts of St. Mochua, or Cronan, of Balla, at the 1st of January. These were translated into Latin, from an Irish collection, and they were transmitted by Philip O'Sullevan Beare, from Madrid, in 1634. Not knowing the natal day of the present saint, these Acts were published, on the first day of the year. There are only a few verbal differences, between this and the version of it, as introduced by Colgan, in his work, at the present date.

To this legendary Irish Life, he has added some additional comments of his own, together with separate notes, illustrating the subject of his text. The father of our saint is called Becan, or Beggan, son of Barr, son to Nathi, son of Lugad, son to Dalann, in Ultonia, according to the Sanctilogy of the Irish Saints. His mother is called Comma—or according to another Manuscript Cumnea—the daughter of Conamal, son of Machtan, or Machadan, and she belonged to the Dalbuanican tribe. Besides two elder brothers, she had three sisters, Brusecha, Luchada, and Tudela. Somewhat more uncouth sickly, and lame, than their other children, the parents of Mochua formed a low opinion of his mental attainments, and they assigned to him the humble position of a shepherd. But, the Almighty, having regard to thevirtues and future miraculous gifts of his servant, had other wise designs,which were destined to call him from his despised station, and to enrol him among the greatest men. Accordingly, when the justly-renowned Abbot and founder of Bangor, one day had entered Beccan's house—a vision of Angels flying over it attracting his attention—St. Comgall asked how many sons were in the family. The head of it replied, that only two boys were deserving of his notice, and two girls, while Mochua, then very young, was engaged in tending sheep. The Abbot desired to see him, nevertheless, and having a Divine intuition regarding his future sanctity, Comgall predicted, that Mochua should be promoted from his humble rank, to become ashepherd of men. Wherefore, the Abbot declared he should be transferred to the religious school of Bangor, and there he was brought up in a knowledgeof sacred literature, and in a holy course of discipline. He wrought many miracles, likewise, as stated in the Irish Life. Among other favours granted, he prayed for a childless mother, and, soon afterwards, the conception of a holy son, called Dabius, took place.

While at Bangor, St. Mochua was greatly distinguished for his austerities, for his works of charity, and for his vigorous resistance to all the assaults of Satan. When thus tried sufficiently, Comgall ordered him to seek another place, and there to build a church and a monastery. Mochua asked his superior to indicate its proper site. Legendary, no doubt, is the statement, that St. Comgall pointed to a well, which was near, and directed that it should move to the spot, where Mochua was to establish his religious house ; and, where it stopped, there it seemed to the holy Abbot, the Almighty should be pleased, if his disciple dwelt.

Having selected a colony of monks, and adopting the advice of St. Comgall, Mochua took leave of Bangor. The well seemed to rise in the guise of vapour, and to accompany the band in upper air, as if threatening to rain, while the atmosphere around was very bright and serene. The pilgrims stopped on their way, until the cloud preceded them. Mochua told his companions, they should follow it, and that they should only stop, wherever it rested. Accordingly, the cloud led them to the town, called Goelia, which was in the territory of Ferros. There Gabrenus, the Bishop, and the fellow-disciple of St. Mochua, lived. He was a most faithful friend, ready to resign his place to the visitor. But, because the cloud did not come down there, Mochua deemed it ineligible. Guided by the aerial sign,our saint next came to Fore, in Westmeath, where the celebrated Abbot Fechin then dwelt, with a great number of monks. The position of theirmonastery was beneath a dry hill, where a mill had been erected, by some workmen, while no water was found to turn it. It had just been finished,when Mochua arrived, and St. Fechin with other priests there thought, thatthrough their visitor's merits, water must be supplied. After some consultation,it was resolved, that all should repair to Lough Lene, about two miles distant from the place. The architect, who had constructed that mill, was present, and he remarked, they had undertaken to accomplish a very arduous work. "To men, indeed, it seems difficult," said Mochua, "but to God, it is very easy." Then Mochua, with the end of his baculus slightly bored theground, near the banks of the lake, while Fechin and the priests presentacted in like manner. Immediately, the water began to pass through a subterranean channel, and under the adjoining hill, until it rushed out, with great force, on the opposite side. Thence, the stream was conveyed to the millwheels, which put in motion, both the upper and the lower grinding-stones.

However, Mochua had an intuition, that he must leave St. Fechin, and he then proceeded towards the Shannon river, which he crossed. There he was in the province of Connaught, and in the territory of Omania, or Hy-Many. There, too, he was very hospitably received by the queen, called Ballgela, and by her chiefs. They asked him to take up his residence with them, but he was obliged to visit Kellach, son of Ragallus, or Ragallach, who was King over Connaught, and who dwelt near the Lake Raminium. At this time, the king was engaged in the sport of hunting a stag, which driven to extremities bounded from a steep precipice, on the shore of the lake, and swam to a rock, which was surrounded by its waters. A singularly wild legend is then related, regarding a man, who, having heard from the lips of Mochua, that the Almighty could preserve from death, whosoever might swim after the stag he, with the concurrence of the king, plunged into thewater, swam towards the rock, and killed the quarry. Afterwards, returning to the king, with his captive, the man was devoured by the lake monster, that was a cause of dread to all swimmers. The king reproached Mochua on account of the prediction he had given; but, the saint, betaking himself to prayer, the monster vomited forth unhurt that man he had swallowed, and thenceforth, no other person was ever known to have fallen within his jaws. The king and his attendants, greatly astonished at this miracle, gave thanksto the Almighty ; and, thenceforward, Mochua was held in reverence and love, not alone by that ruler, but also by his successor, Kennfaela, the son of Colgan.

After leaving this place, he passed the river Rodba, or Robe, and came to the province of Keara. He was now in his thirty-fifth year, and he stopped at a town named Nemus Darbrechum, or Reo-Dairbrech. No longer did he observe the guiding cloud in the air, so that his anxious companions and himself began to look for the premised fountain, in that locality. While thus engaged, a rustic met them, and they were informed, that not far off, a well—never before discovered—had lately sprung up; and,as the Latin version has it, " Cinctum Balla, id est, lorica," got as a new name Balla, or Mochua Ballensis. Now it is known as Ballagh, or Ball, in Mayo County. Here, the saint and his companions recognised the subsiding well, which had moved from Bangor, in Ultonia, and giving thanks to God, they resolved on founding their monastery. However, the chieftain of Ofiachra, or Hy-Fiachra, and who is called Eacha Minnechus, was resolved on disputing his right, and with that intention, one hundred of his best men approached. But, while on their way, a multitude of beautiful Angels were seen flying over a grove, so that when they beheld the venerable Mochua himself, they were moved by his pious exhortations, and they willingly bestowed, not only the grove, but the adjacent fields, on God's holy servant, thus confirming the grant of King Kellach. There, Mochua caused a church to be built, and it was consecrated by three bishops. This place is distinguished, for the remains of a round tower, the upper part of which, although wanting, shows a measurement of fifty feet in height. The ruins of asmall church are near it. The building stone and workmanship appear coeval with the tower. In one of the walls, an inscription of great antiquity is shown.

At Balla, or near it, our saint wrought many miracles. One of these was in favour of a woman, who complained that she was childless. Soon afterwards, she conceived and bore two sons: one was called Lukencaria and the otherwas named Scanlan. Another of his miracles caused four salmon, chased by sea-calves, to approach the nets of fishermen, who laboured in vain at their calling, before the arrival of our saint. Most of the miracles related are evidently of a legendary character, and could hardly deserve place in aserious narrative, save for some incidental statements, by which they are accompanied, and which have references to names of places and of persons, as also to old manners and customs. Thus, the use of his staff in drawing a line to separate sheep from their lambs, and his releasing from a ludicrous position the thief, who had stolen a great quantity of his wheat, and who had placed it in a sack on his back, but who could neither move a step, nor throw down his burden, may be instanced. Again, we are told, that Mochua had sent a messenger to one Felan. He was obliged to pass a long and narrow winding of the sea, having high and rocky precipices around it. Two fierce women, named Beca, daughter to Cuchorag, and Lithbena, daughterto Attreph, had each a basket, suspended by ropes, to intercept travelers passing one way or the other. Those viragos caught the letter-carrier of Mochua in their basket, about the middle of the recess, and then, theyhauled it up from the ground. Being supernaturally admonished, regarding this misadventure of his servant, Mochua went thither to effect his release. For a time, the saint remonstrated with those women, and at last he redeemed the man from durance, Beca demanding his hood as a reward, while Lithbena did not require any price. The saint's exhortations, moreover, had the result of bringing those women and their fathers to a better course of life.

There was an island, called Inis Amalgaidh, Latinized, Insula Amalga, in the principality of Mogia, and this the holy man desired to enter, yet no boat was at hand. Praying to God, the land swelled to such a degree, thathe was able to pass over with dry feet. He healed many persons, and among the rest, in the name of the Holy Trinity, he expelled a demon from a man long possessed. From Lathlech, son of Kennfaela, he removed a great and disagreeable tumour, which was transferred to his bell, and the man was healed. The yellow jaundice, or a great superabundance of bile in the system, was at that period a sort of plague, among the people of Muregide.The medical skill of all Ireland was tested, but without avail; wherefore, it was resolved by them, to implore the Divine aid, through the prayers ofMochua. No less than two thousand five hundred infected persons flocked to Balla. Their holy intercessor prayed; health succeeded, and the marked colour of their faces disappeared, having been transferred to the baculus of the saint. Thenceforward, it was known as "the pale staff." In token of gratitude, the Muregide and their posterity placed themselves under the protection of Mochua, in memory of their wonderful preservation and cure. A man paralysed was brought to the saint, who invoking the powerful name of Jesus restored him to the use of his limbs. Even Mochua is said to have brought to life a youth, who died, when he had prayed to the Almighty.

Having wrought these and other great wonders, in the sixty-fifth year of his age, the holy servant of God was called away, to enjoy the eternal reward of all his merits. His death is recorded, at A.D. 637, according to the Annals of Clonmacnoise. Those of the Island and of Senat Magh Nensis agree, in reference to the year. The Bollandists have a brief notice of Mochua de Balna in Kera regione de Conacie, at this date, as found in the Martyrology of Tallagh; while, they observe, he is called Mochua Balla primo Cronanus, by Marianus O'Gorman, In the published Martyrology of Tallagh. So we find, at the 30th of March, Cronan Balna, i Ceara, i Connachta. But, in the Franciscan copy, hardly so much remains legible, in connexion with his name and feast, at this date. St. Aengus in his Festilogy commemorates St. Mochua of Balla; so does the Calendar of Cashel, so does Marianus O'Gorman, and Cathal Maguire; and, all are agreed, in assigning his festival to this date. At the 30th of March, the Martyrology ofDonegal records the feast of Mochua, Abbot of Balla, in Ceara, Connaught. This is all that can be related, and of an authentic character, regarding the present holy man.

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Saint Muicin of Moyne, March 4

March 4 is the commemoration of Saint Muicin of Moyne.  The 17th-century hagiologist, Father John Colgan, was convinced that Saint Muicin of Moyne was a disciple of Saint Patrick. This view, however, was not without its own difficulties, as Canon O'Hanlon explains:

ST. MUKNA, MUICIN, OR MUKINUS, BISHOP OF MAIGHIN, OR MOYNE, COUNTY OF MAYO.

Colgan and the Bollandists have some notices of this saint, at the 4th day of March... There is no account, regarding the time, in which St. Mucna or Muckin, of Magin, in Tyrawly, lived. Although we find him classed, by Colgan, among St. Patrick's disciples; still, there is not the least foundation for an assertion, that he was made bishop, by our Irish Apostle. This may be gleaned from all omission in the Tripartite—the only authority cited for this occasion—which only makes mention of Muckna, not as having been placed by St. Patrick, a bishop, over Domnach-mor church, in Tyrawly, but, rather as having been buried, in that place. It has been identified with Moyne, in the parish of Killala, barony of Tirawley, and county of Mayo. The foundation of a church is supposed to have been laid there, about A.D. 440, when the Apostle prosecuted his successful mission, in that western district. It seems, Colgan adopted an opinion, that Muckna ruled over this church as a bishop, but, without any sufficient foundation for referring it to St. Patrick's time; and, then finding himself puzzled about the period when this supposed disciple lived, he threw out a conjecture, that such appointment took place, A.D. 470. He assigns as a reason for this conjecture, that the Tripartite seems to indicate, by the term "est," that Muckna was alive, about the year 520; for, this has been very uncritically considered, as the period when the Tripartite Life had been written. Yet, nothing is more common in some of St. Patrick's Lives than to use est for requiescit; so that, the meaning of the passage now quoted may be, that Mucna's remains were at Domnach-mor; still, at what time they were deposited there, we have no means left for discovering. Apparently, for no more sufficient reason, than not to make Mucna live too long, Colgan affixed this appointment as bishop there, to the year 470, so that he might probably be living, about A.D. 520. An entry appears, in the Martyrology of Tallagh, at the 4th of March, which thus reads: "Mucini Maighni." Marianus O'Gorman, also, commemorates him. In the Manuscript of Florarius, we find an entry of Mokinus, Abbas, at the same date. According to the Martyrology of Donegal, we read, about Muicin, of Maighin, as having a festival on this day.

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Saint Ceallach of Killala, May 1

We open the month of May with the commemoration of a saint of Connaught, Ceallach of Killala. In his account below, Canon O'Hanlon draws on a body of traditional writings which he outlines in his introduction. These depict our saint as a disciple of Saint Ciarán of Clonmacnoise, who after a misunderstanding between the two prophesied that his pupil Ceallach would meet a violent death:

ST. CEALLACH, OR KELLACH, BISHOP OF KILLALA, AND MARTYR.

[SIXTH CENTURY.]

The earliest copy of St. Cellach's Life we possess at present is probably in that collection of prose and verse tracts, contained in the Leabhar Breac, or Speckled Book, otherwise styled Leabhar Mór Duna Doighré, or the Great Book of Dun Doighré. The following narrative, based upon it, does not conflict, except apparently in chronology, with what occurs in our general Irish annals. We find, also, among the Messrs. Hodges' and Smith's collection of Manuscripts, in the Royal Irish Academy, a Tract on the Life of St. Cellach. This is only a copy, taken from an original. A somewhat similar Life was in possession of the Irish Franciscans, at Louvain. It resembles that contained in the Irish Manuscript Codex, called by some Leabhar Mór Duna Doighré, but now better known as the Leabhar Breac. The biographical tract in question was translated, from Irish into Latin, by Father Thomas O'Sheerin, to serve the purpose of Father Godefrid Henschenn, who has edited it. However, distrusting much some poetic or irrelevant rhapsodies which he rejects, Father Henschenn has adopted a rescission he deems better suited, to elucidate the present Saint's history. The full text of this piece is now accessible to the Irish student, as the Leabhar Breac has been published; and it is interpolated with poetic effusions, in reference to the subject matter. Among these are lines, attributed to St. Cellach himself, but, most probably, they are only the production of a later period, than when he flourished. Some notices, in reference to him, have been entered in a work, compiled by Duald Mac Firbis; and, in the Book of Lecan, there is also allusion to him. In Rev. Jeoffrey Keating's General History of Ireland, this account is also found abridged. From these various sources, the following narrative has been derived.

The holy man, whose biography we are about to treat, descended from a race of royal ancestors, whose actions have been chronicled, in the general annals of Ireland. Thus, St. Ceallach was son to Eugenius Belus — in Irish Eoglian Beul — King of Connaught; and, he had another brother, who was called Cuchoingelt, or Muireadhach. Among the bravest and most ambitious, vigilant and capable of administrators, in his age and country, Eoghan Beul ruled over the province of Connaught, with popular applause and good fortune, which he hoped might be secured for his sons. These named Ceallach and Muireadhach were lineal descendants of Eochaidh Muighmheadhoin, who flourished as supreme monarch of Ireland, about two centuries previous to their birth. At first, he was King over Connaught, when he married Mongfinn, sometimes called Munig, with Finn  superadded, and by her he was father of four sons, Brian, Fiachra, Fergus and Olioll. He also married Carrina — said to have been a Saxon — and by her, he had a son, the renowned Niall of the Nine Hostages. According to the Irish pedigrees, Eogan Beul was the son of Ceallach, son to Oilliol Molt, son of Dathi, sometimes called David, son to Fiachra Follsnathach, son to Eochaidh Muighmeadhoin. His castle was built on an Island, lying in Lough Mask, and from him, it has since been called Inis Eoghain. It lies on the east side of the Lough, and the denomination is now written Inish Owen. It comprises over twenty-nine acres in extent of surface.

The date of our saint's birth must been referred to about the year 520, according to the most probable opinion. He was the eldest son of his father, who selected for him a renowned and holy teacher. The young Prince Ceallach was placed at an early age, under the tutelage of St. Kieran, Abbot of Clonmacnoise. Charmed with the exercises of religious life, Ceallach resolved to embrace the monastic profession, and there he lived as a monk.

Meantime, during the stormy period of his father's reign, Eoghan Beul was obliged to defend his principality by force of arms, from the attacks of turbulent and powerful tribes surrounding him. His principality was often invaded, but he usually repelled the invaders and scored a victory. However, a great confederacy of the people belonging to Tyrone and Tyrconnell, with other Ulster tribes, under the leadership of Ferguss and Donald, made an irruption into Connaught, and penetrated so far as the River Moy, carrying devastation along their course. This obliged Eoghan Beul to collect the forces of his province, and soon the rival armies came to blows. About the year of our Lord 537, a battle was fought at Sligo, and it was fiercely contested. The Northern army, however, gained a victory over the Connacians, who were obliged to yield, after an obstinate engagement. In it, Eoghan Beul received his death-wound, and he was borne from the field by his soldiers, who crossed their spears and lances, to support his body, and to serve the purpose of a litter. However, our saint's father survived the battle of Sligo — in which he was mortally wounded — for three days or, according to other accounts, for a week. Soon, afterwards, Guaire asserted his pretentions to rule over Connaught.  At Clonmacnoise, Ceallach remained, until the disastrous issue of that battle had called him forth from his retirement on the Shannon. The Connaught chiefs, and especially these belonging to Hy-Fyachrach, deprecating the calamities which were likely to ensue for their province, held frequent interviews with their dying king, to ascertain his wishes in reference to a successor, and most likely to avert the crisis now approaching.

During that interval which elapsed, after receiving his wound, and before his death took place, it is said, that Eoghan persuaded the tribe of Hy-Fiachrach, to elect his elder son as King of Connaught. His other son, Cuchoingelt, or Muireadhach, had not yet attained his majority. In accordance with this request of the dying monarch, messengers were despatched to Clonmacnoise, and to announce the result of that Sligo battle, with Ceallach's consequent promotion. These delegates were instructed, to represent the desperate state of their affairs to St. Kieran. The latter received them very hospitably, but he refused acceding to their wishes, as he deemed the monastic rules could not be dispensed with, in the case of Ceallach. However, the delegates remained therefor two days, and on the last night, they urged upon Keallach those arguments, which caused him to resolve on leaving Clonmacnoise. He was told, that he had been chosen unanimously by chiefs and people, to succeed his father on the throne of Connaught, and accordingly, the young prince accepted their nomination. Without communicating his intention to the saint, under whose guardianship he was placed, Kellach prepared to depart. For this apparent insubordination, St. Kieran is said to have pronounced a malediction, which was thought to have been prophetic of his future fate.

With the usual ceremonies of inauguration, Kellach was elected King of the Hy-Fiachrach. After some time, however, the King of Hy-Fiachrach Aidhne revolted, as probably, feeling desirous to obtain the first distinction in that province. The isolated position of his district it would seem afforded him means and opportunity for insurrection. A public convention was held by the subordinate chiefs and people, in order to effect some terms of agreement. Great numbers of partisans on both sides were present. A treaty of reconciliation was arranged; and to this Keallach adhered in good faith, but his opponent was more wily and insincere. He invited Keallach to his fortress, and the latter accepted this invitation. He went thither, accompanied by a train of guards and followers. Notwithstanding, treachery seems to have been practised, for some of these were killed, while Keallach and twenty-seven of his followers saved themselves by flight. While revolving in vexation of mind a mode to be revenged on the perfidious king, a better thought at last presented itself to Kellach; for, recollecting the judgment denounced against him by St. Kieran, he resolved to quit once more the ambitious views and high station to which he had been drawn. Soon, therefore, he retired to a desert place, in the midst of woods, and then like another Peter, he wept tears of sorrow for deserting his Divine Master. Here, too, he remained for a year: and then, taking with him the twenty-seven companions, who were saved from death, Kellach resolved on returning to Clonmacnoise. Yet, he remained without this city, for a time; because, he felt a diffidence and reproach of conscience, at the presence of St. Kieran. There he waited admission, until some of the monks met and recognised him. They exchanged with him the kiss of peace, and promised to prepare the Abbot for an interview with his prodigal son, who had been dead to them, but who came to life again, who was lost and yet who had been found. He appears to have conciliated the favour of his former instructor, however, and the Abbot felt greatly rejoiced, that his spiritual son had returned to assume the yoke which he had borne in youth. Kellach fell on his knees before the Abbot. St. Kieran affectionately raising him said: "My son, I regret exceedingly I pronounced that malediction, when you deserted us, yet it is now irrevocable; still you shall not be deprived of reward and glory, if you only persevere and advance in your first vocation; bear then cheerfully the light and sweet yoke of Christ, than whose love nothing else can be so delightful, than whose company nothing can be more full of solace, while no kingly state or pleasure can be at all so glorious. These words gave great consolation to Ceallach, and prepared him once more for the sweets of a religious life.

Having thus placed himself again under the direction of St. Kieran, Ceallach became thoroughly devoted to his master, and profited by his precepts. The Holy Spirit then poured on him the choicest graces. He sent away the band of seculars, who seem to have been his guards, to wait upon his young brother Muredach, who found refuge with his fosterer the dynast of Lugnia. With renewed ardour, Cellach followed the course of monastic studies and rules, so that he gave the greatest possible satisfaction to St. Kieran. At length, he was deemed worthy of being promoted to the sacerdotal grade. In due course, a vacancy occurring in the See of Killala, the clergy of that diocese, hearing about the merits and virtues of Ceallach, united their suffrages, to promote him as their chief Pastor. During the reign of Tuathal Melgarb, King of Ireland, who ruled from A.D. 533 to A.D. 544, Ceallach was elevated, it is thought, to the episcopal chair, as Bishop of Killala. Here, there is a remarkable round tower, standing quite perfect, and even retaining its original stone roof, of conical shape.  Near it is the Protestant cathedral, rather a poor structure, and presenting no special feature of interest. The bishop's house was formerly in this town, celebrated for having been captured by the French, in August 1798. No vestige of the ancient church remains. To about the year 540, his acceptance of this dignity has been referred. But  for the authority of this Life, we should look in vain to the authentic catalogue, for his place among the Bishops of Killala. Nevertheless, there can hardly be a doubt, that at least for a short time, he had assumed the office. Although Ceallach, as we are told, anxiously watched over the See of Killala; yet, he found time to visit Clonmacnoise most frequently, thus wishing to unite the fruitful cares of Martha, with the pious retirement of Mary. The revenues of his bishopric were spent, in providing for the wants of the poor, and in aiding those addicted to literary pursuits. Students flocked to him from all parts of Ireland, through which the fame of his holiness and liberality had spread. It appears that Guaire — from the period indicated he might be regarded as a distinct person from another Guaire surnamed Aidhne — became a successful usurper of the Connaught throne. He feared, however, the more rightful claims of the Bishop to that station he then usurped. Accordingly, Guaire conceived a mortal hatred towards Ceallach. At one time, the holy bishop had been engaged making a visitation of his diocese, and accompanied by a great number of his clerics being on his way to Kilmore, which was near the River Muad or Moy; Guaire, the son of Colman, happened to be residing at Duilus, with his son Narus, and with Neniedius, son to Fercogha. When Nemedius discovered, that the pious prelate had passed their house, without paying them a visit, he said to Guaire, "Unceremoniously and with little friendliness hath Bishop Kellach passed us by, as if he were hostile to us." "It matters not," replied Guaire, "that he has gone on his way, for I shall despatch a messenger to invite him, in my name, to return, and to hold a conference with us."

Accordingly, selecting one of his confidants, the latter reached Kellach, at the end of that day's journey. He then told the Bishop, that Guaire felt displeased, because he had passed by, but still he requested, that Ceallach might return. It happened to be on the Sabbath eve, and the Bishop replied, that as the Sunday was approaching, he should be engaged all the day, either in celebrating the holy Sacrifice of the Mass, or in other sacred duties, at which Guaire who was near might assist, and even have an opportunity for an interview with him. The bishop declared, also, that if Guaire should come to him, on the Monday following, he would willingly return the visit. But, that messenger distorted the words of the holy bishop. Being a person of depraved mind and hostile to him, the envoy declared, that Kellach would not go to the king, nor did he show a friendly feeling towards the latter. Then, in a transport of rage, Guaire cried out: "Return to him again, and tell him, that unless he hurry away from these parts, on this very night, I shall burn down the church on himself and on his people." This threatening message was conveyed to Kellach, who relying nevertheless on Divine Providence remained there, until the Monday following. Then, he went to a village, on the borders of Lough Conn, where he spent that night. Afterwards, his course was extended towards Claon-loch. Here was an Island called Etgair, or Oilen Edghair, and over it in the air was witnessed a vision, representing a great number of Holy Angels. Moved by such a spectacle, the Bishop with his followers passed over the lake towards it. There, he discovered no sacred foundations had yet been established, nor was there any monument or memorial of a hermit known. Deeming the angelic apparition to denote this island, a the place for his future habitation, he resolved not to leave it. His clerics, who were with him, at first treated this resolve as one lightly made. However, they found it impossible to change their holy superior's purpose. Then, they received his instructions regarding the church of Killala, and learned the administrator's name, to whose care it was to be committed.

Dreading the consequences of Guaire's anger, the Bishop thought it prudent to retire from his bishopric, that he might find a more secure retreat in solitude. He fled for concealment to Lough Conn. This is a very handsome sheet of water, in the barony of Tyrawly. It is about nine miles long, by four broad; in some views, it is prettily interspersed with islands, castles or abbeys. Hither Ceallach betook himself, resolving to live in complete  seclusion. However, the fame of his holiness, and of his retirement from Killala, soon extended over the rest of Ireland. On that insulated spot, called Etgair, he built a hermitage. Meantime, his brother Muredach frequently paid him visits, to receive his advice, and to comply with his instructions. In this retreat, four ecclesiastical students had placed themselves, under the training and discipline of Cellach, and these are even called clerics. In the Latin Life of our Saint, these young men are named Moelcronius, Moeldalvanus, Moelsenachus, and Mac-Deoradius, or the son of Deoradius. There, they lived a whole Lent, engaged in pious exercises and offices, and under the direction of their holy instructor. However, the retreat of Ceallach was soon discovered by Guaire. This unhappy prince, on the whole anxious to do what he deemed to be just, was led astray by evil-minded sycophants. Probably instigated by jealousy and suspicion, when he heard of the frequent interviews between Kellach and his brother Muredach, Guaire conceived an idea, that the latter aspired to the kingdom of Connaught, while the bishop lent him counsel and encouragement to effect such a purpose. Naturally was Guaire averse to entertain any feeling, save that of respect and benevolence towards the holy Bishop; but, his evil counsellors, Narus and Nemedius, laboured by day and night to persuade him, that Kellach should be assassinated. To effect this dread purpose, many and false were the insinuations and charges concocted against him. However, Guaire would not enter into such a measure, for its sacrilegious and criminal intent caused him to receive it only with horror. His counsellors, Narus and Nemedius, then persuaded the king, to invite the Bishop to a public banquet, for the purpose of procuring a family and dynastic reconciliation. Their real purpose was to gain an opportunity, for taking Kellach's life, by administering poison.

Accordingly, messengers were sent to the holy eremite entreating him to accept the king's invitation for a banquet, on a day appointed; but, he declined, on the pretext, that his present mode of living and his rule did not permit him association with worldly men and pleasures. Failing in this object, the messengers then entreated the bishop, to allow his clerical companions to visit Durlus, where Guaire lived. The bishop told them, that his students were free to go or stay, as they thought fit. Wherefore, these, having accepted the invitation of Guaire, set out for his fort, with the messengers. There, they were honourably received. After the royal banquet, when the clerics were placed on the right and left of Guaire, they were highly feasted, and they became intoxicated. Then, drawn aside to a secret chamber, the seducers approached them, and, while urging, that the peace of their country depended on Kellach's death, they bribed those four students, to murder their professor and spiritual guide. Their Irish names are given, as Mac Deoraidh, Maelcroin, Maeldalua, and Maelseanaigh. Not only promises of horses and herds, with other seductions held out, but even the whole territory of Tir-Amal-gaid, were offered to them, as the reward for their crime. Forgetting their sacred calling, and their intimate relations with Kellach, the unhappy young men agreed to execute the deed suggested to them, under the influence of drink. They retired to bed for the night, and the following morning, while sober, their purpose was not changed.

All matters having been arranged for their departure from Durlus, the perfidious young men left Guaire, and confirmed in their resolution, to perpetrate a most revolting murder. Hiding arms under their clerical garments, those sacrilegious students returned to the boats, which were left on the shore of Claon-loch, and they sailed in them over to the Island. There was found their holy Bishop, intent on reciting his Psaltery; nor did he notice them, until his office had been finished. Then, he approached, and detected, in the changing countenances, eyes, and nervous motions of the young men, a presage of their wicked designs. He cried out: "O youths, you return to me with different looks, from those which possessed you on parting from me, and you have treacherously entered into Guaire's plots to murder me. Behold, my sons, you have assumed a base engagement, by following wicked counsel, and therefore set it aside; if you adopt this my advice, you will gain a greater reward, than any Guaire could offer." The students were somewhat moved, on hearing these exhortations; but, recognising the dire plot, which had been forced on them, they now urged, there could be no withdrawal from such a promise, and they objected, too, that by falsifying it, they could not find in all Hibernia a place of security, against the power and vengeance of Guaire.

All their holy master's expostulations and arguments were vainly urged upon minds, so strongly possessed by satanic promptings. They seized upon him, and dragged him to the edge of the island, by force and violence. Then, they placed him in a boat, which was steered for the mainland. There, he was led into a thick wood, near the shore. Keallach still continued to protest against their treacherous designs, and he endeavoured once more to dissuade them, by stating, they could find refuge from Guaire, at Clonmacnoise, or elsewhere, and under the protection of some, among the Irish kings. Finding those wicked young men would not desist, he entreated a respite for one day more. This request was reluctantly granted. When night came, they placed him within the hollow of an oak tree, and kept a watch at its opening. However, the youths were oppressed with fatigue, and they fell into a deep slumber. A thought came into the mind of Kellach that he might now escape. However, recollecting the prophecy of St. Kieran, in his regard; the holy man deemed, that the Divine decree should be there awaited, both as to death and judgment. "It is better for me," he mused, "here tranquilly and courageously to meet my death, than to fly and to be slain, as a coward, when weakness and hunger should cause me to fall into the hands of my oppressors." Accordingly, he remained there tranquilly until daybreak, while engaged in prayer and holy contemplation. This was to be his last day upon earth; and, at dawn, for a moment, Keallach withdrew from the light, into his hollow cave. Yet, ashamed of his pusillanimity, he soon came forth again, to hear the birds sweetly singing, and the woods resounding their notes, as the morning began to brighten. On the night of Wednesday, the Bishop had a remarkable vision, during his sleep. He dreamed, that four mastiff dogs had attacked and torn him violently, through ferny ground, and next had dragged him into a whirlpool, whence he could not escape. This Ceallach considered, as indicating the sort of fate, he was now destined to experience. The holy man then burst into accents of praise to the great Creator. He sang a hymn in Irish, the text of which has been preserved in a metrical form. Afterwards, Kellach was drawn forth, from the hollow of the tree, by his perfidious disciples; and, he was struck repeatedly, until life became extinct. While the blood flowed from his body, the wild beasts and birds congregating there tore it in pieces. Before leaving, Mac Ueoraidh, Maelcroin, Maeldalua and Maelseanaigh, appear to have left the bleeding remains in the hollow tree, as if for concealment. The persons, who committed this barbarous murder, are called foster brothers to the saint. When he had been slain, they hastened to the fort of Guaire, and there he is said to have received them, with joy and favours. 

These base murderers had thus beset the man of God. His assassination is said to have occurred, in the southern part of Tyrawly. The murder was perpetrated, according to a popular tradition, between Lough Conn and Lough Cuillinn. The particular place is stated to have been Addergool.

As a reward for their treachery, the territory of Tyrawly was given to the assassins, by Guaire, which seems to mark, not only his complicity with, but even his high approval of, their crime. They erected a stronghold, at a place called Dun Fine, which lay within that territory, and here they took up an abode.This barbarous deed was afterwards revenged by Cucoingelt. On the very day of its occurrence, he had come on a visit to his brother; but, not finding him at Oilen Edghair, and having had some intimation of designs entertained by Guaire, at once, Cucoingelt began to suspect that his brother had fallen a victim to his enemy's wiles. Having instituted the necessary enquiries, regarding the time of Ceallach's departure from the hermitage, and his probable route; after some search, Cucoingelt discovered the mangled remains of his deceased brother, concealed in the hollow trunk of an oak. These were disfigured and scarcely recognisable, as wolves and birds of prey had been attracted to this place, by the effluvia proceeding from the dead body.

Cucoingelt performed the last sad offices, towards those lacerated remains of his sainted brother. At first, he applied to the clergy, at Dunmore —afterwards called Turloch church — for permission to bury the body there; but, dreading Guaire's resentment, they refused this request. The place is now known, in connexion with a ruined church, and a well-preserved round tower. Afterwards, Muiredach besought the priests in charge of Lis Caillain church, to grant the same favour, but he was again denied the privilege sought. This refusal sorely grieved him, and he retired from this place with an aching heart, when suddenly fire was seen to descend from Heaven, while, in his presence and in that of his companions, the church was entirely consumed. It was never afterwards restored, to that time, when St. Kellach's Life had been written. Another remarkable miracle followed close on the foregoing incident. The crowd of noble mourners stood around the coffin, not yet resolved what to do. Two stags then appeared, and drew his body to its last resting-place; nor was there a mortal to guide them. The funeral cortege followed the direction they took, and the mourners were even consoled, because of this extraordinary manifestation by Divine Providence. At length, the deer drawing the coffin, to which they had been harnessed, stopped before the door of a certain oratory. Then, suddenly rang out the church bell of its own accord, as if to welcome there the sacred remains. These were deposited in Eiscreach church, with becoming solemnity, psalms, canticles and sacred rites being employed. Angels in great numbers were seen above the grave, and the people of that place felt greatly rejoiced, to have such a precious deposit committed to them. Then is furnished a sequel, to the foregoing beautiful legend. The stags, when unyoked from the saint's coffin, would not stir from the place; but, like beasts of burden, they  became domesticated, and they served the inhabitants while ploughing, and during other rustic operations. Each evening, when loosed from the yoke, they sought holy Kellach's grave, and licked it with token of affection. Thus, did those mute animals teach the people there to venerate the saint, and to pay constant honours to his memory.

While standing over those mangled remains, as they were consigned to the tomb, Cucoingelt's outraged feelings found vent, in a vow of vengeance, against the perpetrators of this barbarous murder. He is related, to have chanted a dirge, or caoin, over the body of Ceallach, as it was lowered into the grave. Cugoingelt then put in train of action his designs for revenge, and in a manner, as singularly conceived, as it was fatal and effective in execution. Time was required, for the maturing of his object; and, then, having assembled about three hundred of his retainers and relatives, this chief retired with them into Hy-Many territory, where he lived with that armed band of followers, during one year. He afterwards spent some time in Meath, where he married Aife, daughter to Blathniac, King of Ireland. But, at length, he returned to Tyrawly. Having procured the friendly assistance of a swineherd, to whom he discovered his intention; this man entered warmly into his plot, and procured its successful accomplishment. The prince, having disguised himself as a swineherd, was admitted to the fort of Dun-Fine, and as a companion of that menial. Cucoingelt had previously posted his armed bands, in the neighbourhood of Dun-Fine castle, that they might be ready to surprise it, when a signal should be given. During a banquet, Cellach's murderers, with their guests and vassals, became stupidly intoxicated; and, this being an opportunity the prince so egerly desired, he despatched his friend the swineherd, to give notice to his men, that their time for action had arrived. Immediately, they rushed forward and surprised the castle. Having slain its guards and vassals, they spared the guests. The four murderers of holy Bishop Cellach were seized, and bound with chains; while the guests, who were made aware of those circumstances, and the disguise assumed by Cucoingelt, felt rather pleased than otherwise, at the success of his plot. They even drank to the avenger's fortunes. On the day following, the murderers were brought in chains, to a place called Durlus Muaidhe, and across Lec Durluis until they arrived at Ardnarea, or Ardnaree, on the River Moy. Here, they were executed, in a manner characterizing Cucoingelt's barbarity, even allowing for the dire provocation he had received. One account has it, that the assassins were torn to pieces, by wild horses; while, according to others, they were hanged. The Hill of Ard na Riagh is in the parish of Kilmore Moy, and barony of Tirawly, a short distance to the south of Ballina. It is a remarkable cromlech, supported by three pillar-stones, and fixed as level as a horizontal dial. Situated on a hill to the west side of the River Moy, and nearly opposite to Ard-na-Ree, is shown Ard-na-Maol, or the height or hill of the Afaols, i.e., where the four youths, whose names began with the word Maol, were interred. The monument raised over them is yet in existence. Afterwards, Cucoingelt received the submission of the Tir Fiachrach and Tir Amhalgaidh tribes, with hostages; and, he banished Guaire to Me southern part of the province. Here, he drove the usurper, within the territories of Tir Fiachrach Aidhne; and, his previous extent of sway over Connaught was now confined, to a very small district of that province. Thus was a foul murder avenged, by a retribution, barbarous and revolting, it is true; yet, who shall say, the sufferers in this life had atoned for a deep crime committed against God's holy law?

In the Dunkeld Litany occurs the name of a Bishop Kellach; but, it does not follow, that he was identical with the present holy man, so named and distinguished in ecclesiastical rank. In the published Martyrology of Tallagh, at the 1st of May we find the entry of Cellan h Fiachrach; and, this also very nearly corresponds, with what is given in the Franciscan copy, at the Kalends of May. On this day was celebrated the festival of Ceallan Ua Fiachrach, as we read in the Martyrology of Donegal.

In the foregoing tragic and afflicting narrative of St. Ceallach's Life, we have several useful lessons presented. In the first place, his own inconstancy of resolution to persevere in the religious state, on which he had entered, and his disobedience, marked with the denunciation of his holy master, St. Kieran; next, the fatal suspicions excited, jealousy and envy creating the plot laid to repress his apprehended worldly ambition; then, his death resolved on, and attended with circumstances of such atrocity and perfidy, although the holy man was not unprepared, for his departure from life. Again, it may be seen, that when murder has been perpetrated, and with imagined secrecy, impunity seldom attends the murderer, detested by his fellowmen; discovery of the deed and the perpetrators is usually followed by condign punishment; while, worldly interest or satisfaction soon ceases to hold out advantages, for the wretched miscreant. Vengeance is the Lord's, and he will repay — frequently in this life, but assuredly in the next, where grievous crimes unrepented of are never to be expiated, for the tortures of the damned shall there last, for ever and ever.

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Saint Gerald of Mayo, March 13

March 13 is the commemoration of Saint Gerald of Mayo, a Saxon saint who travelled to Ireland with Saint Colman of Lindisfarne following the Synod of Whitby. Saint Colman established a monastery on the west coast, only to find that there was tension between the English and the Irish monks and eventually the English got their own foundation at what is still known as 'Mayo of the Saxons'. Our saint was the first abbot of this monastery and below is an excerpt from a paper on the Diocese and Abbey of Mayo which describes Saint Gerald and his times. I have ended the account with the 13th-century suppression of the diocese and its incorporation into the see of Tuam, but if you are interested in the later history of Mayo the paper can be read in full online.

THE DIOCESE AND ABBEY OF MAYO

ONE happy result of the Synod of Whitby, in 664, was the foundation of the Abbey of Mayo, in Ireland, by St. Colman. Most readers are familiar with St. Bede's account of the famous convention at Whitby, in the North of England, under the presidency of King Oswy, when the Roman method of keeping Easter was adopted. St. Wilfrid's arguments were peculiar. Indeed the late Rev. Dr. MacCarthy, the distinguished editor of the Annals of Ulster, says that 'Wilfrid's farrago of fictitious tradition and fabricated testimony can hardly fail to excite a smile.' Yet, for the sake of peace though the matter was purely disciplinary St. Colman bowed to the decision of King Oswy and resigned his see of Lindisfarne, retiring to Iona with such of his Irish and English disciples as chose to follow the Irish usages. Between the years 665 and 667 St. Colman founded several churches in Scotland, but, at length, set sail for Ireland, accompanied by thirty faithful followers, settling in the island of Inisbofin, off the coast of Mayo. This was in the year 668, according to the accurate chronology of the Annals of Tighernach.

The island of Inisbofin, i.e., the island of the White Cow (from a pagan legend of a white cow), is a little over five miles west of Renvyle Point, in Connemara, and contains 2,300 acres. Here, in 668, St. Colman and his community of Irish and English monks built a monastery, the chief ornament of which was the reliquary of St. Aiden of Lindisfarne. However, as St. Bede tells us, after a couple of years there was dissension between the Irish and the English monks, and so St. Colman travelled about, and at length fixed upon, Mayo (Magh-eo=the Yew Plain) where he placed the English brethren. Thus arose 'Mayo of the Saxons.'

St. Colman spent the remainder of his days in Inisbofin with his Irish monks, but he continued to rule both monasteries till his death in 675, or, as some say, 676. All are agreed that his festival is observed on the 8th of August. To this day the ruins of his little oratory are to be seen in the townland of Knock, in Inisbofin.

We are safe in dating the foundation of 'Mayo of the Saxons' as of the year 670, and St. Colman appointed St. Gerald an English monk as first abbot. Though a comparatively young man he proved a wise ruler, and governed his monastery till 697, when he resigned in favour of St. Adamnan (Eunan of Raphoe), who had come over from Iona. St. Adamnan celebrated the Roman Easter at Mayo in 703, and then went to Skreen, in Hy Fiachrach. After his departure the monks prevailed on St. Gerald to resume the care of the abbey, and the worthy Saxon saint continued to guide the destinies of Mayo for over a quarter of a century. The Annals of Ulster chronicle his death in 731, and his feast is commemorated on March 13.

Mayo under St. Gerald became an episcopal see and the monastery was naturally selected as the Sedes episcopalis. St. Bede, writing in 730, says:

That monastery is to this day colonized by English monks and, growing up from a small beginning to be very large, is generally called Mayo (Magh Eo). As matters have long since been reformed, it contains an exemplary body of monks, who are gathered there from England, and live by the labour of their hands, after the example of the venerable Fathers, under a rule and canonical Abbot, leading chaste and single lives.

Usher, quoting from the Book of Ballymote, says that, at the opening of the eighth century, there were one hundred Saxon monks at Mayo. The Litany of Aengus the Culdee invokes the fifty saints of Leyny who found their place of resurrection at Mayo, whilst Cuana of Mayo is named in the Martyrology on the 27th of March.

Under date of 773 the Annals of Ulster chronicle the death of Aedhan, Bishop of Mayo. Ten years later, viz., on Saturday, August 2, 783, Mayo was burned by lightning. Towards the middle of the ninth century Turgesius burned the church of Mayo, and, apparently, the monastery suffered much during the Danish invasion. Again, in 905, Temple Gerald (the church of St. Gerald) was burned. From these entries Dr. Petrie concluded that the monastic buildings were of wood, and so proved an easy prey to fire.

In 1110 we meet with the following entry, which goes to prove that a stone church (damhliag) was then built: The Saxons of Mayo granted the tithes of their city to God and St. Michael, and they made a damhliag in it for the pilgrims of God for ever. And the family of Maelfinneoin proceeded to destroy it, and that damhliag fell on the people and killed men and cattle. After this came the senior, that is, Cathasach, and he renewed that temple in the reign of Ruaidhri and his son Toirdelbhach, and it was confirmed from that out for pilgrims for ever.

Ruaidhri (Roderic O'Conor), King of Connacht, abdicated in 1092, and was succeeded by his son Toirdelbhach (Turlogh), who ruled from 1106 to 1156.

The native Annals are silent as to Mayo during the first half of the twelfth century, but, under date of 1169, we read: 'Mayo with its church was burned.' At this time Gillaisu O'Mailin was Bishop of Mayo, whose obit is chronicled by the Ulster annalists in 1184. During his episcopacy the ancient fame of Mayo attracted pilgrims, and there is evidence that many distinguished persons desired to lay their bones in the cemetery of St. Gerald. Thus, under date of 1176, the Four Masters record the death of Domhnall (son of Turlogh) O'Conor, Prince of North Connacht, who was interred at 'Mayo of the Saxons.'

In 1210, Cele O'Duffy, Bishop of Mayo, died, on whose death, Felix O'Ruadain, O.Cist., Archbishop of Tuam, endeavoured to annex the see of Mayo to that of Tuam. The dispute continued for over six years, and on December, 1217, the Pope issued a mandate to examine into the case. At length, in 1221, the Papal Legate, Master James, decided in favour of suppressing the see of Mayo, and its incorporation with that of Tuam.

William H. Grattan Flood, 'The Diocese and Abbey of Mayo' in The Irish Ecclesiastical Record, Volume 21, 1907, 603-609.

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Saint Baetan of Inisbofin, January 14

January 14 sees the commemoration on some of the Irish calendars of a monastic saint, Baetan, associated with the island monastery of Inisbofin, off the coast of County Mayo. The Martyrology of Donegal records:

14. G. DECIMO NONO KAL. FEBRUARII. 14.

BAODAN MOR, son of Lughaidh, Abbot, of Inis-mor, A.D., 712.

Canon O'Hanlon records that he is also mentioned in the Martyrology of Tallagh as 'Baetan, son of Lugeus, on the 14th of January. In the latter record, he is likewise said to have been a bishop. At the year 711, the death of Baetan, Bishop of Inis-Bo-Finne, is recorded in the Annals of the Four Masters. Those of Ulster place it at A.D. 712. Under the head of Inis Mor, Duald Mac Firbis enters Baeden, bishop, for January 14th.'

Although his feastday is thus well attested, there are few other details of the life of this saint. O'Hanlon links him to the seventh-century monastic foundation of St Colman at Inisbofin and suggests that Saint Baetan may have been one of the founder's early successors.

There are also two other islands which share the name of Inisbofin (Island of the white cow), one in County Donegal and the other in Lough Ree on the River Shannon.

Finally, Canon O'Hanlon suggests that another saint who is also commemorated on this date may be linked with Saint Baetan and Inisbofin. The Martyrology of Tallagh lists a St. Lugeus, of Inismor, who also appears on the Martyrology of Donegal as simply Luighbhe. Once again we have no further details of his life and there are many islands given the name Inismor (big or main island) in different parts of Ireland. However, as both martyrologies link the names of Saints Baetan and Luighbhe on this date, O'Hanlon feels that they may both have belonged to the monastery at Inisbofin, County Mayo.

There is a website for the island of Inisbofin with some illustrated pages on its Christian heritage here. 

May the intercession of all the saints associated with this western isle be with us!

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