The Daughter(s) of Fachtna, of Ernaidhe

At August 3 we find the names of several female saints commemorated on the Irish calendars, including Saints Trea and Deirbhile. We can add another name to the list, an unnamed 'Daughter of Fachtna', who may have been associated with the locality of Urney in County Tyrone. In his brief account below, Canon O'Hanlon, who begins on a pious note, brings only the details from the Martyrology of Donegal which identifies a single daughter in its entry for the day. The twelfth-century calendarist, Marianus O'Gorman, however, suggests that she may have had siblings. His entry reads:

The festival of Fachtna's modest daughters by whom every false assembly was purified.

Such groups of saints, described as daughters or sons of a named parent, are a feature of the Irish calendars. I suppose the most well-known might be the daughters of Léinín, whose memory lives on in the place name Killiney (Cill Iníon Léinín - the Church of the Daughters of Léinín)  in County Dublin.   

There is no mention of Fachtna's offspring in the earlier calendars of Oengus or Tallaght. Canon O'Hanlon records:

The Daughter of Fachtna, of Ernaidhe, said to be Urney, in the County of Tyrone.

Fairest and most full of consolation to the perfect religious is that morning, when she consecrates her love to Him, who will jealously demand its faithful observance. We find in the Martyrology of Donegal, that a festival was celebrated to honour the daughter of Fachtna, belonging to Ernaidhe, at the 3rd of August. Another rendering of her name is Facundide, as found at the alphabetical entries in a table superadded to that Martyrology. In William M. Hennessy's copy of the work, that place with which the present saint is represented as having been connected, has been identified as Urney, in the County of Tyrone.

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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 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 Aithmet of Clogher, February 2

February 2 is the feast of Saint Aithmet, remembered as a Bishop of the See of Clogher. In his account below, Canon O'Hanlon is not convinced by the attempts of the seventeenth-century hagiologist, Father John Colgan, to identify our saint with a reputed biographer of Saint Patrick, but it seems that apart from the entries on the Irish calendars, Colgan is the only source of information:

St. Aithmet, Bishop of Clogher, County of Tyrone.

[Probably in the Sixth, Seventh or Eighth Century. ]

With such prestige as the Christian pastors left to our early sees, the Irishman's heart must be inspired, his mind must be expanded, and his soul must be improved. It  is mentioned, in the Martyrologies of Tallagh, of Marianus O'Gorman, and of Donegal, that Aithmet, a Bishop of Clochar, had a festival, at this date. He flourished at rather an early period. The present saint is named Ermedus or Hermetius, by Colgan, and his festival is assigned to the 2nd of February. Reference is made to the Tripartite Life of St. Patrick, and to Ussher, for some particulars regarding him. Ermedus, Bishop of Clogher, is said to have written a Life of St. Patrick but, at what particular period he flourished does not seem to be known. Even the date for his festival becomes a subject of controversy nor, is it necessary, always to class individuals, similarly named in the Acts of our Saints, with the same category. The present parish of Clogher, in a barony, likewise so called, is of very considerable extent. Colgan places this saint, as a successor to Liberius, Bishop, over this see. We are left to infer from such a position, that the present saint flourished, probably long after A.D. 550, but previous to A.D. 731. In pre-Christian times, this place had obtained celebrity. The very curious old moats, forts and an ancient graveyard, near the town of Clogher, are shown on the Ordnance Survey Townland Maps, for the County of Tyrone. These well deserve a more careful antiquarian enquiry, and investigation, than they have yet obtained.

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Saint Eugene of Ardstraw, August 23

August 23 is the feast day of the patron of the Diocese of Derry, Saint Eugene of Ardstraw. The website of the diocese has an account of his life here. Below is a short extract from the Irish Ecclesiastical Record on the founding of Ardstraw:

St. Eugene is said to have been a native of Leinster, whilst his mother was from Mugdarnia, in the present county Down; When receiving his early education along with Tighernach the inseparable friend of his after years and a number of others, he was carried away captive along with his companions into Britain by marauding pirates, and held there in bondage. Through the influence of Neunyo, a wise and holy man who presided over the monastery of Kosnat, or Whitethorn, in Scotland, the King of Britain was induced to liberate the youthful captives. Neunyo took them to his monastery, where they pursued their studies for a certain period. A second time Eugene and his companions were carried away captives out of Ireland, and taken into Brittany in Gaul. A miraculous occurrence is said to have taken place whilst they were in captivity there which induced the king to set them free, and to send them back to Kosnat to pursue their studies. After a length of time they returned to Ireland and established several monasteries. Eugene established that of Kilnamanagh in Cualann the modern district of Wicklow and presided over it for fifteen years.

One of his pupils in this place, and afterwards at Ardstraw, was his own cousin or nephew, St. Kevin, whom Moore and Gerald Griffin have immortalized in their verses. In obedience to the orders of his superiors, or, as some say, acting on a Divine admonition, he came northwards in company with his life-long friend and early schoolmate, St. Tighernagh, to found a monastery. Tighernagh selected Clones as the site of his foundation, whilst Eugene journeyed on to Ard-straha by the waters of Loch Derg, and built his monastery at a short distance from the junction of that river with the Strule. The commingling of these two streams forms the Mourne, which, in turn, meeting the Finn at Lifford constitutes the river Foyle. It is said that it was after, and not before, his coming to this place that he was consecrated bishop, and after his consecration he established his see in the place. As various dates are assigned for his birth, so different years are given for his coming to Tyrone and also for his death. However, most of the annalists assign his demise to the 23rd of August, A.D. 617, or 618. ...St. Eugene, we are told, was buried in his church, but no trace of the grave remains, nor does any tradition exist to point out the hallowed spot.

The See of St. Eugene at Ardstraw, Together with a sketch of the History and the Antiquities of its Neighbourhood in The Irish Ecclesiastical Record, Vol.IV,(1898), 385-41.

In his account of Saint Eugene [Eogan], Canon O'Hanlon records some of the miracles associated with the saint:

While St. Tigernach and St. Eugene were sojourning at the Little Wood, when the latter was about to depart for Ardstraw, they both took a ramble towards a small eminence, where sitting down they entered on a course of pious conversation. Then having separated, a minister of Eugene recollected that he had left behind a small vessel, from which it was his custom to sprinkle infirm persons with holy water. The next day, Eugene and his minister returned to that same place, when to their great surprise, a fox was found dead, with the vessel belonging to Eugene near him, and which he had attempted to gnaw. It was perfectly preserved, however, owing to the saint's merits. Even a thong of leather attached was found uninjured between the animal's teeth.

Another time, when both of those holy prelates were on a customary visitation of a small nunnery, they found the minister of the Abbess Mossera and of her nuns dead. However, St. Tigernach desired Eugene to place his baculus on the body of the deceased, A great miracle followed, when that servant came to life, and he was restored to his former state of health.

In the monastery at Ardstraw, Eogan led a most holy life, being distinguished for his miracles and for a spirit of prophecy. Instances of the latter gift are furnished, in the case of a wicked Gentile prince, named Amalgid, who had ordered a spear having five points on it to be made, and with this he resolved on immolating innocent victims, in accordance with some pagan custom or superstition, which held possession of his mind. On hearing about such intent, the charitable Abbot went to him, entreating that he should not put it into execution; nevertheless, the cruel tyrant would not be diverted from his purpose. The saint declared, that should he do so, on the third day after the evil deed had been committed, the prince himself must die pierced by that same spear. Such prediction was accordingly fulfilled.

Various of his miracles are related in the old Acts ; but, as some of those marvels are of a legendary character, they may be passed over as not worthy of being here recorded. It is told, that in a certain town named Lettach,one hundred persons of both sexes had been surrounded by pirates; but, having sent word to the holy man, that they were likely to be captured or in danger of perishing, he passed unnoticed through the enemy's camp, and having baptized them, all were brought away unseen by the pirates and were thus saved. Again, it is stated, that while Eugene was travelling through a great wood, which stretched for sixty thousand paces along the River Bann, he met a miserable pauper, who was a leper, on the way. As a charity, he bestowed the two chariot horses he used on that poor mendicant. Such self-sacrificing act was made known by a revelation to St. Corpre, Bishop of Coleraine, who sent two other horses to supply the place of those which had been given away. At another time, on the approach of Easter, Corpre borrowed a Book of Gospels from Eugene, as Eastertide approached, and when the latter wanted it, on the very night of that festival, the Angels of God left it once more on his altar. While the holy Bishop was journeying through a wood called Croibeth, in company with a boy, he recited the fifty Psalms, and afterwards the Lord's Prayer, so far as the words, "sed libera nos a malo." The boy then answered Amen, when an extraordinary echo resounded those concluding words throughout the forest.

On a certain occasion, the holy man, with his retinue, was uncourteously treated at a town, where he arrived towards evening, and where fifty persons of both sexes were assembled at a banquet. There he was denied hospitality, so that he was obliged to remain in the open air all night. He spent it awake, and while fasting he prayed. However, he predicted, that for the future, such a feast should not there take place, nor should the land about it prove fertile. His prophecy was fulfilled, even to that time when the saint's eulogy had been pronounced. However, on the day following, one of the feasters named Caitne, and whose wife is called Brig, invited him and his companions to their house, where dinner had been prepared for their labourers. This dinner consisted of beef and swine's flesh, with beer for their drink. Of such viands, Eugene and his companions partook, having blessed them before and after partaking of their meal. Afterwards, the saint blessed that house, and the cellars of his kind entertainers. He predicted, moreover, that such food and drink should serve their household, so long as no irreverent remark was made regarding them. This condition was observed, only from the Kalends of November to the Pentecost succeeding. The panegyrist of our saint declares, in closing his account of the miracles Eugene wrought during life, that he only recounted a few of those merits, with which the subject of his discourse was so remarkably favoured by the Almighty.

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 chanted 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.

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Saint Colman of Ardboe, February 18

Today some Irish calendars may commemorate a monastic founder in the north of Ireland, Saint Colman of Ardboe, County Tyrone. The picture shows the ruins of the monastery of Ardboe as they appear today. As we will see, however, there is uncertainty surrounding the precise identity of the saint Colman whose feast is commemorated on this date. Other calendars assign February 18 to the more famous Saint Colman of Lindisfarne and Inis Bofin, although he has another feastday in August. Canon O'Hanlon explains some of the difficulties involved in trying to disentangle the many Irish saints who bear the name of Colman :

THERE are no less than one hundred and thirty saints, named Colman, enumerated in our Irish Martyrologies and Histories. It is not wonderful, therefore, that much confusion must exist, in distinguishing their festivals and natal days. The task of individual identification must be difficult, especially as only the simple name occurs, in many instances. At the 18th of February, Colgan notices a Bishop Colman. This saint is venerated at Ard-bo near Lough nEathach, in the county of Tyrone. Little, however, is known with certainty regarding his parentage, birth-place, the age in which he flourished, or even his Acts. It seems probable, that this is the St. Colman, surnamed Mucaidhe of Ard-bo, or Arboe, the son of Aid, son to Amalgad, son of Muredach, son to Carthenn, son of Erc, son to Ethac or Eochod, son of Colla Huasius, King of Ireland. This genealogy—if relied on—should place his period in the sixth century. His memory is barely recorded in our Martyrologies, most of which assign his festival to this day ; whilst the Martyrologies of Tallagh and Maguire commemorate him, on the 21st of February. The very great number of saints, bearing this name and to be found in Irish Calenders, often leaves us in doubt regarding the particular St. Colman, who might be mentioned, in various lives of Irish Saints. At Ard-bo or Harbonensis—as the place is sometimes found Latinized—there was formerly a splendid monastery. There, too, were the relics of St. Colman preserved. In the year 1166, however, a fire broke out, and ruined the place. In the seventeenth century, only a few vestiges of its former celebrity remained. These were the remains of the old church walls, with a cross in good preservation, about fifteen feet in height. On it were several inscriptions.

The festival of St. Colman is recorded at the 18th of February, in the "Feilire" of St. Oengus. We find entered, in the Martyrology of Tallagh, at the 18th of February, a festival in honour of Colman. This Calendar appends the following words to the notice : " About Meuriab near Mona (bog) to the north there lies Colman." This, however, hardly helps us to the exact identification of his place. Colman is venerated on this day, as we read in the Martyrology of Donegal. The Scottish writers, and some foreigners misled by them, have, however, confounded this saint and his festival, with the cultus of another St. Colman. He too was an Irishman, and much more celebrated than the present holy man. Thus, the Bollandists have, at this date, several dissertations, and an epitomized Life of St. Colman, Bishop of Lindisfarne, taken from the Aberdeen Breviary. It is contained in the Pars Hyemalis. In like manner, Bishop Forbes has entered some notices of St. Colman, who is so much celebrated, in connexion with Scotland. Thus, too, St. Colman, that Bishop and Confessor, who so tenaciously clung to the Scottish traditions, in reference to the celebration of Easter, has a festival assigned to him, at this date, by Camerarius... Again, it is said, that at the xii. of the March Kalends, which accords with the 18th of February, St. Colman, Bishop and Confessor, had been venerated in Scotia. The sanctity of his life, the uprightness of his moral character, and the merits of his virtues, afforded example for the imitation of his actions by a faithful flock. He was buried, we are told, at Terbert, in the diocese of Ross. The Kalendar of Drummond and of the Aberdeen Breviary has a feast for Colman, Bishop and Confessor, at xii. of the March Kalends. He had an office of nine lessons. A Scottish Kalendar, likewise, notes him.

But, the leading facts of his life are, that St. Colman left Northumberland, A.D. 664, then he went to Ireland, in 667 and he died, on the 8th of August, A.D. 674, according to the Irish Annals. Camerarius, once more, places his day at March the 7th. Again, the Kalendar of Arbuthnott enters the festival of St. Colman, Bishop and Confessor, at the xii. Kalends of March. He had an office of nine lessons, as we are informed. This has been reproduced in the pages of the Bollandists. In Adam King's Kalendar, at the 18th of February, we find entered a feast to St. Colman, successor to St. Finnane, and Confessor in Scotland. Dempster notes St. Colman, Confessor, in Scotia, at this date. At the 8th of August, we shall treat about the particulars of his history.

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