Saint Solon, August 19

Canon O'Hanlon has an entry at August 19 for a reputed feast of a saint Solon, said to have been associated with the mission of Saint Palladius to Ireland. The source for this feast is the Scottish hagiologist, Thomas Dempster (c.1579-1625), a man for whose work Canon O'Hanlon rarely has a good word to say. Irish writers were upset that Dempster deliberately ignored the fact that in the earlier medieval period the Latin word Scotia referred to Ireland and that the Scoti, missionaries and founders of monasteries in continental Europe, were Irishmen. Dempster appropriated the term exclusively for his own country, the land we now know as Scotland, and thus claimed an important part of the religious heritage of Ireland. Another writer who shared the poor opinion of Dempster and his work was the 20th-century Italian author of the classic work Irish Saints in Italy, Fra Anselmo Tommasini, who charged that Dempster 'perverted facts, invented quotations from non-existing books and documents, and attributed to existing authors passages they had never written'. In this case however, whilst Dempster may be the source for the feast day, he did not invent the character of Solon. The Irish sources themselves testify to two companions of Palladius named Solon and Sylvester who were left in charge of a County Wicklow church. What Dempster records in his calendar is: XIX. In Marria Solonii presbyteri, qui S. Palladium Apostolum sepelivit, 'In Mar, [the feast] of Solonius the priest, who buried Saint Palladius the Apostle.' So, let us begin first with Canon O'Hanlon's account of this reputed feast day and then move on to what the hagiography of Saint Patrick records of Saint Solon:

Reputed Feast of St. Solonius or Solon, an Early Companion of St. Palladius, in Wicklow. [Fifth Century.]

In Dempster's Menologium Scotorum, there is a festival at the 19th of August, at Mar, in Scotland. Ferrarius follows this account. The Bollandists have allusion to this Solonius, at the same date, with a remark, that they desired to have more certain and definite information regarding his cultus and acts. He must have flourished in the fifth century, if we are to accept the statement, that he buried St. Palladius, whose death has been assigned to a date somewhat later than A.D. 432. We are informed, however, that in one of the churches, founded by Palladius, and named Domnach-arda, in Hy Garrchon, on the eastern coast of Ireland, he left his disciples Sylvester and Salonius, who were there buried. Their remains were preserved in that church, until they were removed, at the close of the sixth century, to the Inch or Holm of Baethin,in the parish of Dunganstown, and County of Wicklow. In that locality, those saints were venerated until the year 770 or 774, when the church there experienced the fate of the Churches of Glendalough and of some other sanctuaries in that district of country.

In the 17th century, the Irish hagiologist, Father John Colgan, compiled his work on the lives of the three wonderworking patron saints of Ireland, the Trias Thaumaturga. He drew on a number of existing Lives and in the second life of Saint Patrick there is an interesting summary of the Palladian mission. It includes a mention of Solon or Salonius as his name is Latinized here:

"The most blessed Pope Celestine ordained bishop the archdeacon of the Roman Church, named Palladius, and sent him into the island of Hibernia, giving to him relics of the blessed Peter and Paul, and other saints; and, moreover, the volumes of the Old and New Testaments. Palladius entering the land of the Scots, arrived at the territory of the men of Leinster, where Nathi Mac Garrchon was chief, who was opposed to him. Others, however, whom the divine mercy had disposed towards the worship of God, having been baptized in the name of the sacred Trinity, the blessed Palladius built three churches in the same district — one which is called Kill-fine (i.e., church of Finte: perhaps the present Dunlavin), in which, even to the present day, he left his books received from St. Celestine, and the box of the relics of SS. Peter and Paul, and other saints, and the tablets on which he used to write, which, in Irish, are called from his name, Pallere — that is, the burden of Palladius, and are held in veneration; another was called Teach-na- Roman, the house of the Romans; and the third, Domnach-ardech (Donard, near Dunlavin), in which repose the holy companions of Palladius, viz., Sylvester and Salonius, who are still honoured there. After a short time Palladius died at Fordun, but others say that he was crowned with martyrdom there."

This information is supported by the fourth life which adds the detail that the relics of our saint and his companion Sylvester, were later translated to an island not far from Arklow, County Wicklow, which owed its name to Saint Boethin:

...The third is the church which is called Domnach-arda, in which are the holy companions of Palladius, viz., Silvester and Solinus, whose relics, after some time, were carried to the island of Boethin, and are there held in due honour.

So, we appear to have an Irish tradition which records that:

1. The mission of Palladius included two saints, Solonius and Sylvester

2. They were placed in charge of one of the churches founded by Palladius in the area of Dunlavin, County Wicklow

3. Their relics remained at the church until they were subsequently translated to the island of Boethin, also in County Wicklow.

That being so, I seem to be left with the question, how did Solon also come to be linked with Mar in Scotland? I would thus be interested to see if I can discover the basis on which Dempster made his calendar entry but the answer will require some further research.

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Saint Ernin Mac Creisin of Rathnoi, August 18

August 18 is the commemoration of a County Wicklow saint, distinguished by his patronymic, Ernin Mac Creisin. It is a blessing that he is so distinguished as there are at least two dozen other saints of the same name, most of whom it is impossible to identify individually. Our saint, however, is known to us from the Life of Saint Columba by Adomnán of Iona. The author records that he heard of a prophecy about the future greatness of Saint Ernin Mac Creisin, whom he describes as 'famous through all the churches of Ireland and very highly regarded' (book I: 13) which was made by Saint Columba when he encountered the boy Ernin at the monastery of Clonmacnoise. Saint Adomnán further records that the account of the prophecy was given by Ernin himself to another abbot of Iona, Ségéne, whose feast we celebrated last week. Today's saint Ernin, however, is not the only saint of this name to be associated with the monastery of Iona, as the Life of Saint Columba records that an uncle of Saint Columba bore this name and various nephews have also been proposed. The founder's uncle and our saint, however, are two distinct individuals. Canon O'Hanlon's account below records some of the struggles that earlier hagiologists experienced in trying to sort out the individual careers of the various saints Ernin. He perhaps muddies the waters even further by introducing the evidence from the Scottish calendars that sought to identify our saint with their Saint Marnock, but until I can do some further research I would be reluctant to accept that identification at face value. As the Irish calendar entry from the Martyrology of Aengus (which I have transferred from the footnotes into Canon O'Hanlon's main text) makes clear, Ernin Mac Creisin is identified both with the locality of Rathnoi, modern Rathnew, County Wicklow, and with a hypocoristic or 'pet' form of his name which may have given rise to the idea that this Irish Ernin is also the Scottish Marnock. Finally, I could not resist reproducing the charming engraving of Rathnew from page 266 of volume 8 of The Lives of the Irish Saints, I'm sure it doesn't look like that today!

St. Ernin or Mernog, of Rathnoi, now Rathnew, County of Wicklow, and of Killdreenagh.

[Sixth and Seventh Centuries.]

The lesson of this holy man's Acts shows us, that in all times some of the greatest saints have been born with poor surroundings and prospects in life. Still the Almighty has providentially arranged to bring them to a superior station, and to perform their work well, while serving all the great requirements of religion. At the 18th day of August, St. Aengus enters the feast of St. Ernoc in his "Feilire," and to this a commentator adds an explanatory scholion. This is partly in Irish, and partly in Latin. The English translation is "My Ernóc, i.e., Ernin, i.e., a pious son (was) he. Or Cresin nomen patris ejus. Or Ernine son of Cresine of RathNoe in Hui Garrchon in Fotharta of Leinster and of Cell Draignech in Hui Dróna besides." On the lower margin is another brief note, thus translated into English: "Son of Cressine, my Ernoc, etc."

In the Martyrology of Tallagh, at the 18th of August, a festival is also entered in honour of Ernin Mac Creisin, of Raithnui, in h-Garrchon. Hence, it would seem that Creisin is to be regarded as his father. At this date, the Bollandists observe, that their predecessors had found the name of a certain Irish Erenseus at the 14th of February, according to Thomas Dempster's arrangement; but, they deferred further notice of him, to the 26th of April, the date for his feast given by Camerarius, while waiting for some more certain evidences to establish better his veneration. Their notices were further deferred to this day, the 18th of August, as Colgan indicated his feast; and, as no better account of him could be furnished, at the latter date, they place him among those saints whose festivals are pretermitted. We find, that an Ernan, called the son of Degill and of Cumenia, was also a cousin to St. Columba, who, was brother of Cumenia. However, the patronymic of the present saint sufficiently distinguishes him from St. Columba's relative. The present Ernan must have been born, probably after the middle of the sixth century, judging from the recorded date for the arrival of St. Columkille on a visit to Clonmacnoise, while St. Alither was Abbot there, and while Ernen, son of Cressen, was then a poor boy. He was little esteemed by the community, although his dejected look and threadbare dress caused him to be well known to the monks. However, he eagerly desired to welcome the illustrious visitor, with the rest of those who came forth to meet him; while barriers had been erected to restrain the pressure of a crowd collected, as the ecclesiastics moved in procession singing hymns and psalms. But, such was Ernan's humility, that he sought to avoid the public gaze. Still, he desired much to steal unobserved, and to kiss the hem of St. Columkille's garment. Having approached from behind, the great Abbot had an inspiration which caused him to stop, and to place his hand on the neck of the boy, whom he brought before his eyes. The ecclesiastics and monks who were present, wondering at the interruption, asked Columba to send away the miserable and forlorn boy. However, the holy Abbot checked them, and then, turning to the youth, desired him to extend his tongue. Having done so, the saint blessed it, and prophesied thus: "Although this boy seems ungraceful and miserable, contemn him not; for he shall please and not displease you, in a time to come; he shall make daily progress in virtue and holy conversation; so that henceforward, his wisdom and prudence are destined to improve. He shall become a worthy member in this congregation, while the Almighty shall cause his tongue to speak words of eloquence and of sound doctrine." This authentic statement, Adamnan received from a predecessor in the monastery at Iona, namely, St. Failbe, who heard Ernan himself relate this prophecy, in the presence of St. Seghine, Abbot over Iona from 623 to 652. Notwithstanding, the foregoing circumstantial narrative, this saint is said to have been the maternal uncle of St. Columba, who is named Ernanus, and who was the companion of his migration to Scotland. Now this departure for Iona must have taken place, probably before the period of the present saint's birth. This identification, and family relationship, however, would appear to have been a mistake of Colgan.

We are at a loss to know the particulars of our saint's early life, or where he had studied. It may have been at Clonmacnois, and under the direction of his senior and contemporary, the Abbot St. Alither. However, he appears to have lived afterwards at Rath Noi, and most likely he built a church there. Through all the churches of Ireland, he was celebrated. The place here mentioned, in connection with him, is the present old village of Rathnew, in the County of Wicklow, while the district of Ui Garrchon, in which it is situated, extended through the barony of Newcastle, and along the sea-shore. It is one of the few ancient places, that has escaped the chicanery and land-grabbing greed in Ireland, and which have served to confiscate commonage tenures of so many villages and lands throughout the Island, especially during the last two centuries. The villagers are free of rent, and prize their small huts and gardens to that degree, that they are disinclined to part with them for almost any money consideration. The old church ruins and burial-ground, about two miles north-west of Wicklow town, are situated in the very midst of an irregularly built group of cabins, on the high road leading towards Dublin. Only a fragment of the east gable now appears standing; but, the church formerly consisted of a nave and choir. Since their decay those walls, now level with the ground, sufficiently reveal the dimensions and plan. Interiorly, the nave measured 58 feet in length, by 20 feet in width; while the choir was 19 feet in length, by 20 feet in breadth. The cross wall was about two and a-half feet in thickness; but, all the outer walls, on an average, were nearly three feet. The graveyard is enclosed with a modern wall, and the ground-surface is considerably elevated over the adjoining lanes. The burial-ground is still much used for interments. Some pieces of dressed stones, used for former doorways or windows, lie at the head of certain graves. The people of Rathnew village and neighbourhood have no more special or interesting traditions regarding the church, than its being of extreme antiquity, and as they state, almost as old as the time of St. Patrick. The scenery around Rathnew is exquisite, as any to be found in the picturesque and romantic County of Wicklow. The fine woods and beautiful demesne of Rosana are very near this village.

It is said, that a saint named Ethernanus, or more properly Ernan, wrote St. Columba's Life, and, moreover, that he was nephew to the great archimandrite, on the side of his sister. This statement, however, seems to rest solely on the authority of Dempster. The spot known as Cilldraighnech, according to the O'Clerys, in Ui-Drona, is said to have been a place, having some connection with the present saint. It is now called Killdreenagh, a townland in Dunleckney parish, County of Carlow. The Ui Drona, or posterity of Drona, descended from Cathaeir Mar, and besides possessing the territory alluded to, they held part of the diocese of Kildare and Leighlin, lying near the western side of the River Barrow, and around the town of Graiguenamanagh. Ui-Drona is now represented by the baronies of Idrone in the County of Carlow. This is the identification of his place, as arrived at by the Calendarists of Cashel and by Marianus O'Gorman. However, we believe, the Cill-draighnech having more immediate reference to our saint was the Killadrina, or Killadrenan, not far from Rathnew, and in the County of Wicklow. Of this, a notice and an illustration have been already furnished, when treating about St. Coemgin or Kevin, Abbot of Glendalough, at the 3rd day of June.

The Annals of Ulster record the death of St. Ernin, at A.D. 634. Those of Tighernach have placed it at A.D. 635. The Four Masters have no record of this saint. St. Ernan, i.e., Mernog, is recorded also in the Martyrology of Donegal at this day, as having belonged to the locality of Rath Noi, in Ui Garrchon, i.e., in Fortharta, of Leinster. The Martyrology of Marianus O'Gorman, and his scholiast, as also the Calendar of Cashel and Feilire of St. Aengus, accord his festival to the 18th of August. St. Marnan's, or Marnock's festival is referred by Bishop Forbes, to the 1st of March, or to the 18th August, where he is identified with St. Ernenus or Ernin, i.e., Mernog of Rathnoi in Ui Garchon, i.e., in Fotharta, Leinster, and of Cill-draighnech in Ui Drona. This saint is known in Scotland as Marnan, or with the diminutive termination as Marnoch or Marnock. However, although the Scottish saint Marnan or Marnock is praised for his episcopal virtues and his gift for preaching the word of God, and so far resembling the Irish St. Ernan, yet it is not probable they could have been one and the same person. It may be well to observe, that the word Mernoc is a contraction of Mo-Ernin-occ. Such a name is preserved in the two Kilmarnocks and also in Inchmarnoc, Scotland. The prefix mo, signifying "my," and the suffix occ, meaning "little," indicate the idea of affection and familiarity, as annexed to the original name. Of late years, a handsome Catholic Chapel has been built at Rathnew, by Rev. Canon William Dillon, P.P. of Wicklow, and it has been dedicated to St. Ernin.

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The Monastic Life of Saint Kevin

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

The Expulsion of the Demons from Glendalough

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

An Angel Vanquishes the Monster of the Lake

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

Dinner for the Reapers

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


The Counsel of Garbhan the Hermit

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

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

The Nun Cassayr Makes New Garments for Saint Kevin

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

The Last Days of Saint Kevin

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

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

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Saint Croine, January 27

January 27 is the feastday of an early female saint, Croine, one of many Irish saints to have been recorded on the Irish calendars, but who has left no Vita to give further details of her life. As Canon O'Hanlon explains, there is even no certainty as to the locality in which she may have flourished, the Martyrology of Tallaght identifying her with Inuse Lochacrone which may suggest a County Sligo location, and the 19th-century scholar John O'Donovan placing her at Kilcroney, County Wicklow. The latest work on the Irish saints, Pádraig Ó Riain's 2011 Dictionary of Irish Saints, places her instead at the County Carlow location of Ardnehue (Ceall Inghean nAodha) and sees her as one of three daughters of Aodh. Ó Riain acknowledges the confusion of this holy lady with others of the same name, including Cróine of Inis Cróine, who may be one of a number of possible doubles.

St. Croine, Virgin, of Kill-Crony, in the County of Wicklow, or at Inishcrone, County of Sligo.

A festival in honour of Croni of Inuse Lochacrone is entered in the Martyrology of Tallagh, at the 27th of January. The locality named is possibly identical with the present Inishcrone, near the River Moy, in Tireragh barony, county of Sligo. A strong castle of Eiscir-Abhann, stood here. Inishcrone town, with the ruined church and graveyard, is in the parish of Kilglass, and near the rocky shore, at Killala Bay. Again, there was a Cill-Cruain, now Kilcrone, an old church, giving name to a townland and parish in the barony of Ballymoe, in the county of Galway. We find that Croine, virgin, of Cill Croine, is recorded, likewise, in the Martyrology of Donegal, on this day. She is of the race of Máine, son of Niall. Her place has been identified with Kill-crony, in the county of Wicklow, and as giving no name to a modern parochial district, it may have been denominated from the establishment of a cell or nunnery here, by the present saint, while possibly clerical ministrations had been supplied by the religious community or pastor, living at Kilmacanoge, in remote times. More we cannot glean regarding this holy woman yet, we may conjecture, she must have flourished at a very early period.

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Saint Kevin of Glendalough, June 3

Irish Wits and Worthies (1873)

June 3 is the commemoration of Saint Kevin of Glendalough. Although he is perhaps one of the most famous of the Irish saints in our own day, being the poster boy of the 'Celtic Christianity'  and ecology movements, I struggled to find an earlier account of him to reprint here. Canon O'Hanlon has a lengthy narrative spanning five chapters and over sixty pages, so I have turned instead to his predecessor in this field, Father John Lanigan (1758-1828).  Father Lanigan published a four-volume ecclesiastical history of Ireland in which he surveyed Irish religious history from the introduction of Christianity up until the thirteenth century. He drew on original manuscript sources as well as on the researches of antiquarians such as Walter Harris, Mervyn Archdall, Archbishop Usher and Edward Ledwich, reserving a particular disdain for the latter. Ledwich's 1790 work The Antiquities of Ireland (which can be read online here) contains a chapter on Glendalough coloured by the author's view of the Irish church as proto-Protestant and independent of Rome and all its evils.  Saint Kevin is presented by Ledwich as an entirely mythical figure, indeed no more than the personification of a mountain, whose cult was unknown before the 13th century. Lanigan therefore lays out the traditional account of the saint, appending copious notes both to back up what he has said and to challenge the more glaring of Ledwich's absurdities.  According to this article, in later life Father Lanigan exhibited signs of what sounds very much like dementia, so perhaps his mental condition had a bearing on his polemical, combative style. Canon O'Hanlon himself became involved with the campaign to raise a Celtic Cross as a monument to Father Lanigan at his grave in Finglas, County Dublin (see the illustration, left). So let's turn now to the account of Saint Kevin, taken from Volume II of An Ecclesiastical History of Ireland by Father John Lanigan:

...Coemgen or, as his name is written at present, Kevin, (147) was of an illustrious family in the territory of Tirtuathal, the country of the O'Tooles, His father's name was Coemlog; and his mother, who was of the princely house of Dal Messincorb, was called Coemella. (148) They were Christians, whereas we find it related that Coemgen was, when a child, baptized by Cronan a priest. (149) At the age of seven years he was placed under Petrocus a learned and holy Briton, with whom he remained for five years. (150) Being now twelve years old his parents consigned him to the care of three holy elders Eogan, Lechan, and Enna, to be educated by them in their monastery or  school, in which he applied himself diligently to his  studies during three years. (151) Next it is said that he became a disciple of Beonanus a hermit, and afterwards of a bishop Lugidus, who ordained him priest. (152) By the advice of this bishop he is said to have founded a monastery for himself at a place called Cluain-duach. (155) Then leaving some of his monks there he repaired to his own country, and formed his chief establishment at Glendaloch, (154) whence in his time or afterwards were derived several other religious houses in Leinster. At what time that monastery was founded is not recorded; but it must have been before A. D. 549, if it be true that he was abbot there when he went to pay a visit to Kieran at Clonmacnois, where he did not arrive until three days after Kieran's death. (155) It is related that on a certain occasion he visited also the three holy abbots Columb, Comgal, and Cainnich, then assembled at Usneach in Meath. (156) Having well arranged the order and discipline of this institution at Glendaloch, he retired (at what period of his life is not mentioned) to the upper part of the valley about a mile from the monastery, and there in a small place, beset with thick trees and refreshed by rivulets, led the life of a hermit for four years, practising the greatest austerities, until at length his monks prevailed on him to return to the monastery. (157) It is said, that when far advanced in years he intended to undertake a long journey, but was dissuaded from so doing by Garbhan a hermit, (158) who told him "that it was more becoming for him to fix himself in one place than to ramble here and there in his old age, as he could not but know that no bird could hatch her eggs while flying." On his end approaching he received the holy viaticum from St. Mochuorog a Briton, who had a cell to the east of Glendaloch. (159) St. Coemgen died on the 3d of June A. D. 618. (l60) Although this saint was most probably not a bishop, yet Glendaloch became not long, it seems, after his death an episcopal see, in consequence of a city having soon grown up near the monastery. (161) Some writings have been attributed to him, but except perhaps a monastic rule, without sufficient authority. (162) How great the reputation of St. Coemgen has been appears from the vast concourse of persons, who for many centuries have continued to repair on the anniversary of his death to Glendaloch, there to celebrate his festival. (l63)

(146) The only reason I can discover for placing this saint's birth in 498 is, that he is said to have lived 120 years. As he died in 618, it became necessary to go back for his birth to that year. Yet there are strong motives for doubting of his having been born so early. A brother of his St. Mocuemin, (See AA. SS. p. 586) was a disciple of Columba son of Crimthann [ib. p. 350) and abbot of Tirdaglas. Now this Columba had been a disciple of Finnian at Clonard and probably did not found his monastery until about A. D. 540. Next, among some nephews of St. Coemgen, by his sister Coeltigema, or, as some call her, Coemaca, we find St. Dagan of Inverdaoile, who lived until 640, and who does not appear to have reached a very great age. Supposing Dagan to have been born in 565, it is not easy to believe that he was the nephew of a man who was then 67 years old, unless we are to admit a very uncommon disparity betwen the ages of the saint and his sister. Now it is certain, that Dagan was really a nephew of Coemgen, In the Irish metrical acts of St. Brigid there is a very obscure passage concerning Coemgen, which Colgan has thus translated ; "Accesserat ad praelium Coemginus Celebris; nivem per tempestatem agitat ventus: Glinndalachae sustinuit crucem, ita ut repererit requiem post tribulationes." This passage has no apparent connexion with what we find in the context as to St. Brigid, unless it should be considered as a sort of comparison between the watchfulness of the two saints. If the author alluded to a transaction in St. Brigid's life time, Coemgen would, according to him, have been a grown up man before her death, and so might justly be supposed to have been born in 498. The whole matter, however, is so obscure, that I shall say no more about it.

(147) Coemgen or Coemhgen, which signifies Pulcher genitus or Fair begotten (Usher p. 936) is the same name as Kevin being thus pronounced in Irish. The letter M with the aspirate annexed (either H or a, point; sounds like V. The diphthong OE has been generally modified into the single sound E. The letter G aspirated in the middle of a word almost loses its sound, as in Tighearna which becomes Tierna. (Vallancey, Irish grammar, at G.) It is scarcely necessary to add that the Irish C was always the same as K. I would not trouble the reader with these petty remarks, were I not forced to do so by the impudent and ridiculous quibbles of Ledwich, who in a sort of chapter, full of lies and ignorance, has entered into some details concerning St. Coemhgen and Glendaloch. He says (p. 35) that the name Coemhgen was unknown until after the 13th century, and would fain make us believe that it meant not a man but a mountain. And why? Because Giraldus Cambrensis, instead of that name, writes Keiwin or Keivin and because in the life of St. Berachus it is spelled not Coemgen but Koemin, Coemin, and even Caymin. But are not these in reality all one and the same name, and applied by the authors, to whom Ledwich refers, to the celebrated abbot of Glendaloch ? Suppose a person, treating of our mighty antiquary, should write his name Leadwich, as an ingenious author, who conceals himself under the signature Anonymous, has done; or that even it were written Leadwig, it would be immediately understood as the name of the antiquary; unless some one should be so foolish as to think that it was not the name of a man, but of a compound of lead and wig, taking, agreeably to a very usual trope, wig for what is contained under it. Similar to this folly is the Doctor's mode of arguing. He was striving to show, that St. Coemgen was neither a saint nor a man, but a mere mountain in the county of Wicklow, And thus he proceeds; "Keun is the name of many mountains in Wales noticed by Camden." Then he refers us to Lhuyd (Adversar.) who reckons Ceun, a Welsh word meaning back, among those that enter in the names of mountains. Pray what has this to do with St. Coemgen? It has, says the antiquary, "because the mountain Keun at Glendaloch was metamorphosed into St. Kevin." But where is the mountain Keun at Glendaloch ? And is it thus that this barefaced quack has the effrontery to substitute his lies for history! Or is an accidental likeness between the Welsh word Ceun and the name Kevin to be received as a proof of the nonexistence of a person of the highest reputation, and who is mentioned over and over in numberless documents long prior to the Doctor's 13th century.

(148) AA. SS.p, 584-586. Harris, Writers at St. Coemgen. Ledwich takes fire (p. 35) at the account given by our genealogists of the family, whence this saint was sprung. He says that " to believe that a barbarous people, naked and ignorant as American Indians, should have preserved the pedigree of St. Kevin, is too much for the most stupid credulity." The audacity of this pseudo- antiquary is intolerable. So then in the latter end of the fifth century and in the sixth, when St. Kevin's relatives lived, the Irish were still savages. How then did he forget himself so much as to give a pompous account (p, 159. seqq.) of the Irish schools and studies not only in the sixth century, but as far back as the middle of the fifth ? Or how could he reconcile that barbarous state of Ireland with his praises of the Asiatic and Greek missionaries, whom he brings at a very early period to Ireland. ( See Chap. 1. §  5.) and with his telling us (p. 357) that there was certainly a Christian church in Ireland in the fourth and beginning of the fifth century, and that letters were then known and cultivated here? This incoherent charlatan changes his positions according as suits his convenience. When he wishes to keep out Rome and Palladius, and, above all, St. Patrick from any interference with the early Christianity of Ireland, he represents the Irish as Christians and civilized long before any one from Rome came among us; but when he takes it into his head to drive a saint, ex. c. Kevin, not only out of the calendar but likewise out of existence, he describes them as naked and the greatest of savages even in the sixth century. As to the recording of genealogies, it did not require any great degree of learning, but was practised by the most ancient nations chiefly of the East, from some of whom, together with many other practices, it was derived to the Irish, with whom, as none but an incorrigible sceptic will dare to deny, it was a favourite sort of study. Strange that Ledwich, who is so fond of the Asiatics, could express a disbelief of it, and did not rather use it as an argument to prove, that we had been instructed by Eastern missionaries. The English translator of Ware's Writers has (at ch. 13) by a huge blunder made Coemlog a plebeian, because it is said that he lived " in plebe viz.Dalmoehocoel," that is in the district called by that name.

(149) Usher, Ind. Chron. ad A. 498

(150) Usher, ib. ad A. 505. and p. 10. 8. We have already met with Petrocus (Chap. ix. §. 12.), and Usher reckons the 20 years, which he is said to have spent in Ireland, from 498 to 518. His reason for assigning them to this period was, I believe, its being said that Coemgen had been a scholar of his. But, as we have seen, (Not. 146) it may be justly doubted whether Coemgen was born as early as 498.

(151) Usher, p. 958, and Ind. Chron. ad A. 510. Instead of Eogan, one of those elders, Harris has (Bishops at Glendaloch p. 373) Dogain, owing probably to an error of the press. Hence Archdall also has the same name (at Glendaloch.) Concerning him and the other two masters of Coemgen nothing further is known ; but it may be fairly supposed that they lived not far distant from the residence of his family.

(152) Harris, Writers at Coemgen, from a MS. Life, which he had got from Louvain. Supposing St. Coemgen to have been born in 498, I know of no bishop Lugidus, by whom he could have been ordained, when arrived at the proper age for priesthood, except Lugadius (same name, I dare say, as Lugidus) bishop of Connor. (See Chap. ix. $.13.) But how account for Coemgen's going so far from his own country as the diocese of Connor.There might have been a Leinster bishop Lugidus, in the days of Coemgen's youth ; and that name was formerly very common in Ireland.

(153) Harris loc. cit.) distinguishes this place from Glendaloch ; but Hanmer, who also had a Life of St. Coemgen makes it the same and tells us, (Chronicle, &c. p. 126. New Ed.) that Glendaloch was of old called Cluayn-duach.

(154) Harris, loc. cit. Ledwich, to make a display of his learning, says [Ant. p. 33) that Glendalogh or rather Glendalough seems to be an Anglo-Saxon compound, and that the name was derived from the first Firbolgian possessors of the valley, viz. the Tuathals or O'TooIes. So then those Firbolgians were Anglo-Saxons! Oh ! mighty antiquary ! On this stupid statement it is sufficient to observe, that Glendalough is, both as a compound word and in its parts, downright Irish, consisting of Glen, valley, da two, and lough lake. The Doctor need not have gone further than Johnson's dictionary to learn that glen and lough are originally Irish words, which as well as very many others, have crept into the English language. The place has very appropriately been so called from there being two lakes in the valley. From this circumstance Hoveden (as Harris observes, Bishops p, 371) latinized the name of the see, afterwards established there, into Episcopatus Bistagniensis.

(155) Harris loc. cit. Usher p.956 and Ind. Chron. ad A. 549. I suspect that Coemgen was not an abbot at that time. Yet, not having his Life, I cannot decide on this point.

(156) This visit is placed by Harris (loc. cit.) prior to Coemgen's going to Clonmacnois. But it is plain that it must have been some years later, whereas Comgall, as will be seen lower down, was not an abbot, until, at the earliest, A. D. 555.

(157) Harris, loc, cit.

(158) This Garbhan, who is called the son of Lugadius to distinguish him from other persons of the same name, had been a disciple of Coemgen and lived near where Dublin is now situated. His memory was revered on the 9th of July. AA. SS. p. 751.

(159) It can scarcely be doubted that this was the St. Mogoroc of Delgany mentioned above. Not. 202 to Chap. viii. And hence we see that this saint lived in the 7th century.

(160) Usher, Ind. Chron. The Four masters have A. 617, which, according to their mode of computation, was the same year. Usher, (p. 956) adds or the year 622. If this was the real year of St. Coemgen's death, it will follow that he was born in 502 or late in 501, supposing that he lived unto the age of 120 years.
(See Not. 146.)

(161) In Coemgen's life we read; " In ipso loco clara et religiosa civitas in honore S. Coemgeni crevit, quae nomine praedictae vallis, in qua ipsa est, Gleandaloch vocatur." (See Usher, p. 956.) Colgan treats (at 8 Mart.) of St. Libba or Molibba a nephew of St. Coemgen, and calls him bishop of Glendaloch. If he was really such, the antiquity of that see can be traced to the early part of the 7th century ; nor do I find any sufficient reason. to controvert Colgan's assertion. As to St. Coemgen, there is nothing in his Life to induce us to think that he also belonged to the episcopal order; but, as the see was ancient, and he the founder of the monastery that gave rise to it, some writers thought that he had been bishop there.

(162) See Ware and Harris, Writers at Coemgen. Archdall says (at Glendalogh) that he wrote a Life of St. Patrick. Where he got his information I cannot discover.

(163) The mighty Ledwich says (Antiq.p. 46) that the 9th century was the era of the saintship of St. Kevin. He had already told us that St. Coemgen was not known until after the thirteenth. (See Not. 147.) Then he strives to amuse the reader with some legendary stories concerning the saint, as if to prove that, because said stories are unworthy of belief, he never existed. And, to show his deep and exotic learning, he refers to Giraldus Cambrensis, Brompton, and, wonderful to think, even to an Icelandic MS. But do not those very stories prove that St. Coemgen or Kevin was supposed to have been a real person? According to our antiquary's mode of arguing we would be authorized to doubt
of the existence of very many of the most celebrated characters of old times, in consequence of the fables, which have been intermixed with their history. In his dull irreligious manner, after placing the saintship, as he calls it, of St. Kevin in the 9th century, he adds, that in the same age St. James was given to Spain and St. Andrew to Scotland. Pray does he believe, that there were such persons as the Apostles James and Andrew ? It is difficult to guess at what he believes.

Rev. John Lanigan, An Ecclesiastical History of Ireland from the First Introduction of Christianity among the Irish to the Beginning of the Thirteenth Century (2nd edition, Dublin, 1829), 43-50.

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Saint Baoithin of Ennisboyne, May 22

May 22 is the feastday of a County Wicklow saint, Baoithin of Ennisboyne. The account below has been edited from that of Canon O'Hanlon:

St. Baoithin, of Ennisboyne, County of Wicklow.
[Seventh Century.]

In the "Feilire" of St. Aengus, on the 22nd of May, the festival and name of Baethine Mac Findach are specially commemorated. The following is Dr. Whitley Stokes' English translation:—"Ronan (the) Fair's soul went to starry heaven, with the man bright, prolific, Baethine mac Findach."— This holy man lived, it is said, in the seventh century. The name Baithin mic Finnach occurs, also, in the Martyrology of Tallagh, at the 22nd of May. On the same authority, and on that of Colgan, the Bollandists notice Baithinus, son of Finnachus. According to the Martyrology of Donegal, Baoithin, son to Finnach, of Inis Baithin, in the east of Leinster, had veneration given him, on this day. By race, he was a Leinsterman; but, his father Findach is stated to have been a robber, in a commentary on that copy of St. Aengus' "Feilire," which is to be found in the "Leabhar Breac". However, as the account given is quite improbable and legendary, we may dismiss it, and the other circumstances referring to our saint's birth, which are beneath notice. We are told, elsewhere, that he descended from the race of Laoighsech Ceannmor, son to Conall Cearnach. Trea, daughter of Ronan, son to Colman, son of Cairpre, and a daughter to the King of Leinster, was his mother; while, the Scholiast on the "Feilire," in the "Leabhar Breac," calls her Cred, daughter of Ronan, King of Leinster, and in Dal Messincorb, moreover, he afterwards lived. This latter narrative seems to intimate, that Boethine had been born in or near Inis Boethine, and there, too, he probably spent his religious days, in retirement from all worldly concerns. This place, now known as Ennisboyne, sometimes called Ennisboheen, or Dunganstown, seems to have derived its denomination from him. This is now a parish, situated in the barony of Arklow, and county of Wicklow...

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Saint Cellach of Glendalough, October 7

On October 7 the Martyrology of Oengus notices 'the feast of Cellach the keen with a fair, melodious following'. The scholiasts' notes add:

7. of Cellach, i.e. in Hui Máil is deacon Cellach, in Disert Cellaig to the south-east of Glendalough he is. Cellach the Saxon from Glendalough.

He was not English, but he came from the English to the Irish, because he was Irish.

Thomas O'Loughlin has contributed an entry on the various saints who bear the name of Cellach to the Encyclopaedia of Celtic Culture and says of our saint:

Cellach is also the name of a little-known saint mentioned in various martyrologies, whose feast-day is 7 October. The Litany of the Irish Saints I calls him a ‘Saxon and archdeacon’, while the annotations to the Martyrology of Tallaght says that he was a priest who although ‘not an Englishman came to Ireland from England’. The annotator to the Félire Oengusso says that he was a deacon, ‘the Saxon of Glendalough’, who lived in Dísert Cellaig (southeast of Glendalough/Gleann Dá Loch).

J.T. Koch (ed.), Celtic Culture - A Historical Encyclopaedia, Volume I (ABC-CLIO, 2006), 362.

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Saint Affine of Killaffan, June 3

June 3 is the feastday of one of the most famous of the Irish saints, Kevin of Glendalough. Saint Kevin shares this day with a number of lesser-known Irish saints, one of whom is another County Wicklow saint, Affine of Killaffan, with whose foundation Saint Kevin is linked. What the relationship of the Wicklow Affine is to the saint who gave his name to a locality in County Galway, Killafeen, I am unsure. The website of the Galway Library quotes Joyce's classic study of Irish placenames as saying:

Killafeen in Galway; St. Aiffen's church. There was a Killafiein near Glendalough, but its name and position are forgotten. See Effin [reproduced below].

Effin in Limerick; St. Eimhín or Effin, who had his church here, was a contemporary of St. Kevin of Glendalough (sixth century), and had another church near Glendalough. The full name of this place was Cill-Eimhín or Killeffin; but the "Kill" was dropped out and the patron's name alone remained, like "Columkill", parishes in Kilkenny and Longford.

In his account of Saint Affine, Canon O'Hanlon brings us the details only of the saint's link with Glendalough. He also brings an account of a miracle of Saint Kevin involving some ungracious travelling harpers, some details of which I have transferred from the footnotes into the main text:

St. Affine, Effinus, or Iiffen, of Cill Aiffein, or Killaffan, County of Wicklow.

[Probably Sixth or Seventh Century]

This day, the Martyrology of Tallagh simply enters Affine, at the 3rd of June. His locality is not even mentioned, in this record. In an Irish Life of St. Kevin, it is stated, that St. Effinus or Ifinus had a convent of monks, at Killeffin, under St. Kevin; and, in it, two legends are given connected with his church. The latter of these is thus rendered into English, by John O'Donovan: One day, minstrels came with their harps to Killeffin, where St. Kevin had a convent of monks. They asked entertainment from them, but the convent had no food. For that reason, St. Kevin and inmates of the convent became very much ashamed. It happened, however, that a small quantity of seed remained; yet, this not being sufficient to entertain the strangers, St. Kevin bethought him of an expedient, to prevent his getting the name of being inhospitable. He sent a party of the monks to dig plots,in which the small quantity of seed they had might be sown, and in order that the produce might be prepared for the strangers' dinner towards evening. In the meantime, St. Kevin himself and another party of the monks remained to entertain the minstrels, and to kill time by kind and friendly conversation; but, this was of no avail to them, for the minstrels began pressingly to demand refreshments. These not being at hand, they took their leave of St. Kevin against his will, muttering their disapprobation, because the convent had not satisfied their requirements. [Afterwards, Saint Kevin is said to have prayed, that the harps which they bore might be turned into stones; and when they were crossing a river, which lies to the south of the church, their harps were metamorphosed into stones, and they fell into the stream. There they remained in the ford, under the feet of all, from that day to the time of the written legend.]   The legend relates, furthermore, that the seed, which St. Kevin had sown at Killeffin, grew up before evening, and of its produce the monks were fed that same night. There is more tillage, and the land is more fertile around Our Lady's Church than any other in the valley; wherefore it is thought to be more than probable that it is the Kill Effin above mentioned.

[We are told, that Solomon, the disciple of St. Kevin, states this occurrence, in the following translation of an Irish Rann:

"The seed which was sown in the morn

At Kill Effin of divine prosperity,

Of its produce flourishing at night

Sages were respectively fed."]

...A festival in honour of Aiffen of Cill Aiffein—now Killaffan—near Gleann-da-loch, is entered in the Martyrology of Donegal, as having been celebrated on this day... In the posthumous List of Colgan's Manuscripts, the Acts of a St. Alphinus had been prepared for publication, at this date. He may possibly be identical with the present St. Affine or Aiffen.

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Saint Rufin of Glendalough, April 22

April 22 is the commemoration of a saint of Glendalough, the famous monastic foundation of Saint Kevin. As Canon O'Hanlon explains, Saint Rufin (Rufus, Ruiffine, Ruffinus) may also have a connection with the northern monastery of Bangor:

ST. RUFIN, BISHOP OF GLENDALOUGH, COUNTY OF WICKLOW, AND OF BANGOR, COUNTY OF DOWN.

[SEVENTH CENTURY.]

ACCORDING to accounts, furnished in our Calendars, this holy man appears to have enjoyed the episcopal dignity—or, at least, he led a religious life, in two different and very distant localities of Ireland. Thus, St. Rufin, or Rufiinus, is said to have been Bishop of Glendalough, in the county of Wicklow, and, likewise, to have been of Bangor, in the county of Down, according to a statement, furnished by Archdall, and, on the authority of Ward. This is to be found, in the Historic Dissertation concerning the country of St. Rumold, as postfixed to his Acts. In the Tallagh Martyrology, the festival "Rufini Glinn da locha" is entered, at the x. of the Kalends of May, corresponding with the 22nd of April. In this instance, therefore, nothing is to be found, which warrants an assumption, that he was bishop. Nor, do we find any reference to him, in the Annals of the Four Masters. He seems to have had a religious connexion, both with Bangor and with Glendalough; and, probably, he exercised the monastic profession, in both places. We are inclined to believe, however, that Rufin possibly received his education, only at Bangor; for, his name does not appear in the list of its abbots, or bishops, which has come down to our times. It may be, that this holy man, attracted by the reputation of the great St. Kevin, left Bangor, to place himself under direction of such a master of the spiritual life, and, in his quiet retreat, at Glendalough; for, both appear to have lived as contemporaries, some time after that monastic establishment had been built by the founder...

...St. Kevin is said to have died,in the year 617, or 618; while St. Rufus is made to precede St. Colman, Abbot of Glendalough, who departed on the 2nd of December, 659. Therefore, we may suppose him to have lived, about the middle of the seventh century. From notices regarding St. Rufin, and the position he is made to occupy, we should be inclined to infer, that he must have immediately succeeded St. Kevin. Our holy bishop's name, Rufin, sometimes rendered Rufus, usually occurs after that of Molibba; but, the date for his death has not transpired. It is likely, St Rufin had been interred at Glendalough. According to Ward and Archdall, St. Rufin's commemoration was observed, on the 22nd of April. His name appears, in the Martyrology of Tallagh, at the same date, and it is entered, as Rufin Glinn da locha, while to this should probably be added, Bennchair. It is registered, in the Martyrology of Donegal, that veneration was paid, on this day, to Ruiffine, Bishop of Gleann-da-loch, and of Bennchar. The name of this saint has received the Latin form, Ruffinus. At the x. of the May Kalends—corresponding with April 22nd—the Irish Calendar, which is in the Royal Irish Academy, has an entry of this saint, in connexion with Glendalough and Bangor. Under the head of Glenn-da-locha, Duald Mac Firbis enters, Ruifin, Bishop of Glenn-da-locha, and of Bangor, at April 22nd.

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Saint Coine of Kilkine, April 4

April 4 is the commemoration of yet another of our obscure female saints, Coine of Kilkine, County Wicklow. The saint is referred to as Coine in the earliest of the Irish martyrologies and as Caoimhe in the latest. Caoimhe (pronounced 'Keeva') is the feminine version of the male name Caoimhin or Kevin, and thus tradition seeks to associate this holy woman with the great saint of Glendalough, also in County Wicklow. Saint Kevin's hagiography seeks to provide him with various family members, all of whose names embody the same element as his own, caomh 'fair' - thus his father is called Caomhlugh, his mother Caoimheall, his brother Caomhán, so it is no surprise to find that today's saint is said to be his sister. Canon O'Hanlon, having a dearth of information on this saint, concludes with some remarks on the veiling of women:


St. Caemh, or Coine, Virgin, of Cill-Caoimhe, or Coine, probably Kilkine, County of Wicklow.

The great ones of earth pass away from life obtaining human applause, often undeservedly bestowed;but, the good should be held, in each Christians grateful and affectionate remembrance, as the present holy woman deserved to be known in her day. On the 4th of April, in the Martyrology of Tallagh, we find her name and place inserted, as Coini i-Cillé Coine. The Bollandists have it, Coina de Kill-Coine. There is a Kilkine old church, in the parish of Ballykine, in the County of Wicklow. The present saint may have been the sister of St. Kevin, founder of Glendalough, and, it seems not improbable, that she lived in the place previously mentioned; or, at least, we do not find any nearer corresponding denomination, on the Irish Ordnance Maps.

The old graveyard of the place is still much used, but only a few fragments of the old church walls are to be seen there; and the situation—a peculiarly retired one—lies within a well-wooded demesne, known as Whaley Abbey, near Avondale House and Demesne, as also, near the celebrated Meeting of the Waters.

The festival, in honour of Caemh, Virgin, of Cill Caoimhe, was celebrated on this day, as we read, in the Martyrology of Donegal. The first successor of St. Peter, in his chair at Rome, had decreed, that all women should enter the churches, with their heads veiled, as a mark of respect for the holiness of God's House. In after time, this veiling of pious females was peculiarly a distinctive usage of religious Virgins.

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