OMNIUM SANCTORUM HIBERNIAE

Author: Michele Ainley

  • Saint Abel of Belgium, August 5

     

    August 5 sees the commemoration of a saint Abel, who was appointed bishop of Rheims only to find himself the victim of some unholy politicking. I found Canon O’Hanlon’s account of these events somewhat confused and, not for the first time, wished that he had enjoyed the services of a good editor. As always though, he brings together a wide range of sources for the life and career of the bishop, who may well not have been an Irishman at all, but an Englishman who had spent time in Ireland at a monastic school.

    St. Abel, Bishop and Confessor, Belgium. [Eighth Century.]

    As the law of nature has had its first Abel, on whom our Divine Redeemer has bestowed the title of Just, so hath the law of grace produced another Abel, in whom justice and holiness so abounded, that such perfections have procured through his ministry the salvation of many others. Because the present saint has been called a Scotus, there are some who contend that he was a native of Scotland; but, besides very ancient tradition and records all the circumstances of his career serve to assure us, that he was a native of Ireland, for in his day Scotia Minor had few missionaries available for missionary enterprises on the European Continent. However, while Bucelin sets Abel down as a German, Alford classes him as an Englishman, allowing him to have been a disciple of St. Boniface, the great Apostle of Germany, whom he assumes to have been a native of England. The very early account of St. Abel, and formerly to be found at Rheims before the tenth century, was even then lost, when the judicious and critical Fulcuinus or Folquin, who had personally inspected the records of that ancient church, declares he was a Scot, a bishop, and also an inmate of his own monastery, at Lobbes. Notices of this holy man find place in many collections of Saint history. The accomplished chronicler, Folcuin, mentions him with praise. A single paragraph only is devoted to his record by Molanus. He has been commemorated, likewise, by Father John Mabillon, by Mirreus, by Castellan, and by Ferrarius. At the 5th of August, the Bollandists have inserted the Acts of St. Abel, Bishop and Confessor, in a Historic Sylloge of three sections, containing twenty-nine paragraphs. In the sixth volume of the Acts of the Belgian saints, some account of St. Abel, Bishop and Confessor, may be found. This apostolic man is celebrated in the work of Abbe Destombes, and in Les Petits Bollandistes.

    According to some accounts, when he was of an age to travel, following the example of Saints Fursey, Foillan, and Ultan, his compatriots, Abel went to France, in order to serve God in a more perfect manner. Other accounts have it, that Abel was one of the twelve priests that followed the illustrious St. Egbert, afterwards Archbishop of York, when by a Divine revelation he left that monastery in Ireland, over which he presided as Abbot, to go into Gaul, there to preach the Gospel to those idolatrous people who had not yet a knowledge of the true God. Afterwards, Egbert and his companions sought the court of Pepin d’Heristal, who then governed the country in quality of Mayor of the Palace. At that time, Radbod, who ruled over Frisia, had been subdued by him; but, the people there had not yet received the truths of Christianity. Admiring their zeal, that religious potentate sent them thither to preach the Gospel. This was a mission which required great courage and patience, as the inhabitants were very barbarous, and strongly prejudiced against the introduction of any form of worship that tended to overthrow their old superstitious usages and rites. Nevertheless, the fortitude of Abel was such as to brave the perils that there awaited him; for, his life was often in danger, but he feared not death, provided he could accomplish the will of his heavenly Father. He preached the Gospel of Jesus Christ with great force and eloquence, and for long he laboured to gain souls to the Church. It is probable, that Abel had been a religious for some time, in the Abbey of Lobbes; and, Father Mabillon states, that he flourished there while Erminus was Abbot. This latter holy man ruled for nearly twenty-five years, having departed this life on the vii. of the May Kalends, A.D. 737. Abel is regarded as the Apostle of the Belgic Provinces of Liege and of Hainaut. We are informed, moreover, that he was a man profoundly read in the Sacred Scriptures, and that he was remarkable for his many virtues….

    While St. Rigobert was Archbishop of Rheims, one Milo, only a tonsured cleric, had been unjustly intruded there during his lifetime by Charles Martel. This usurpation was long maintained; even after the action taken by St. Boniface, in the council held at Soissons, in 744. After the death of St. Rigobert, St. Abel has been classed in the series of prelates connected with the see of Rheims, according to Fulcuinus. He declares, how he learned from the very erudite Archbishop Adalberon, that Abel had been a bishop of Rheims, while in that see he acquired and ordained in several instances, as had been stated in old records and in tradition. Notwithstanding, many have supposed that Abel was only a chorepiscopus in that city. Moreover, Archbishop Adalberon stated to Fulcuinus, that it was a custom prevailing to his own time in the Church at Rheims, to have the names of all his predecessors enrolled on the Dyptics, so that they should be prayed for among deceased persons during the solemn

    celebration of Mass. Nevertheless, it was admitted, that Abel’s name was not to be found on that list; but, Fulcuinus supposes, that being only for a short time in possession of the See, and for Christ’s sake willing to relinquish it, the church records happened to be silent regarding him. That Abel was created Archbishop of Rheims has been stated by Flodoard, in his History of that See; and, as we are informed, when the great Council of Soissons, which opened on the 3rd of March, A.D. 744, assembled under the presidency of St. Boniface. Among the other decrees there passed, it was resolved to appoint suitable prelates to fill some sees which were then vacant, and that of Rheims among the rest. St. Boniface, then apostolic Legate for that part of Europe, knowing well the merits of Abel, whose reputation had been extended throughout all the Low Countries, greatly desired him to succeed in the great metropolitan See of Rheims. Also, Boniface made application to procure the Pallium for him, and at the same time for Grimon, Archbishop of Rouen, and for Hunebert, Archbishop of Sens. However, it seems probable, that the disturbed state of affairs then prevailing, afterwards caused Boniface to ask the Pallium only for Grimon. Besides, we have it on the authority of Flodoard, that certain charters belonging to the Church of Rheims had the name of Abel as a bishop inscribed in them. Some there are, who question if Abel had attained a higher rank than that of bishop or chorepiscopus; but, it is sufficiently manifest, from the letters of Pope Zachary to St. Boniface as also from the letters of Pope Adrian to Tilpin, that Abel had been in reality made an Archbishop. Divers opinions have been entertained, notwithstanding, regarding the length of time he remained in that See: one statement has it, that he was appointed in 743 , another gives 745; while it is said, again, that from the year 749, Abel was resident in the Church of Rheims, from which he was driven in the year 758. It seems pretty certain, that Abel was not long permitted to enjoy his ecclesiastical dignity in peace; for, the partisans of Milo, desirous of retaining in their possession the revenues of that See, which had been violently usurped, began to persecute the newly appointed prelate. Even his life was exposed to very great danger from that faction. He had hardly taken possession of his See when opposition commenced. If he be not more generally alluded to by writers as Archbishop of Rheims, it is because the persecution excited against his predecessor, St. Rigobert, still continued, and did not permit Abel to exercise freely the functions of his episcopate. To prevent a great scandal, and indeed to consult for his greater sanctification, the holy Archbishop resolved to retire from that state of confusion and disorder, which could no longer be retained without bloodshed. The old record relating to Abel, and formerly preserved at Rheims, does not furnish any account setting forth the closing period of his career. He is said to have assisted at the Council of Liptines, now Estines, in Hainault, A.D. 743, as also at that of Mayence, a.d. 745. In an Epistle, addressed to Ethelbald, King of the Mercians, from this latter synod, with that of St. Boniface, the name of Abel is added.

    After withdrawing from his episcopal charge, Abel retired to the Abbey of Lobbes, where he practised all the exercises of an interior and of a monastic life. One account has it, that he arrived there, while St. Theodulf was abbot, and who succeeded St. Erminus, who died about 737. It is generally supposed, that the former prolonged his existence to A.D. 766, while others give him a little later period. Among the religious, none could be found more assiduous in prayer than the exiled Abel was, while he lived in great austerity and mortification, apparently under the rule of St. Theodulf. Although some writers have thought that St. Abel himself was in the list of Abbots over that house ; it seems more reasonable to suppose, that he was only assistant abbot there. This, however, did not prevent him exercising other great functions; on the contrary, his active zeal was afforded more frequent if not greater opportunities, for gaining souls to Christ. He continued to preach the Gospel with great fruit throughout the whole country of Liege and Hainaut.

    In fine, when he was spent through apostolic labours, and exercises of penitence, in the Abbey of Lobbes, the term of his mortal career was reached on the 5th of August. He died about or a little after the middle of the eighth century. One account has it, that he departed in the year 751; another in 764; while another writer thinks his decease happened towards the year 780. Trithemias asserts, that his feast was observed on the ninth of the October Kalends, which correspond with the 23rd of September. There seems to be no other warrant, however, for such a commemoration of this saint’s festival. His body was buried in the church of St. Ursmard; and the Canons of Lobbes for a long time religiously preserved the sacred remains. There his tomb was to be seen in the Chapel of St. James, and elevated over the ground, having an archiepiscopal cross described over it, while below are several fleurs de lis, which indicated the dignity attaching to his see. Many miracles were afterwards wrought at his tomb, especially in favour of persons who became frenetic. At Lobbes, in the Low Countries, St. Abel was specially venerated.

    In 1409, his relics were transferred to Buich, in Hainaut, with those of other Saints reposing at Lobbes, to save them from desecration during a war then raging. Since that time, St. Abel’s festival had been celebrated there, on the 5th of August, as likewise in the monastery of Lobbes. Charles of Lorraine, Due d’Aumale, having founded a convent for the Minimes of Andrelec, near Bruxelles, a considerable portion of St. Abel’s arm was brought in 1615 to that religious house. The name of this saint has been added by Molanus to the Martyrology of Usuard, at the 5th of August. It is omitted, however, in the Roman Martyrology. But Trithemius and Ferrarius have placed him on their list of saints. He is also recorded by Wion, Dorgan, Menard, Bucelin, Mirseus, Saussay, Mabillon, Fisenus and Castellan; all of whom enter his festival at the present date. Henry Fitzsimons’ list of Irish Saints includes him, as likewise the anonymous calendar, to be found in the work of O’Sullivan Beare. Owing to the loss of St. Abel’s original acts, which seem anciently to have existed in Rheims, few other particulars can now be gleaned regarding him.

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  • Saint Molua of Clonfert-Molua, August 4

     

    August 4th is the feastday of yet another great Irish master of the ascetic life – Saint Molua. This saint was credited with founding many monasteries, having learnt the monastic life at the northern monastery of Bangor under the tutelage of Saint Comgall. Canon O’Hanlon devotes a very lengthy entry to the saint in Volume VIII of his Lives of the Irish Saints, from which the following has been distilled:

    St. Lua or Molua, Abbot of Clonfert-Molua, now Kyle, Queen’s County [Sixth Century]

    Different forms of name have been applied to the present holy Abbot, called Lua, Molua, Lugid, Lugith. Lugaidh, and Luan, in Irish, and these have even received various Latin changes in termination. Several ancient writers have rendered the original name Lua, which in Irish stands for Molua —in English meaning ” my Lua “—into Lugidus. Hence, Usher and also Ware speak of Luigidus, as being identical with Molua, Abbot of Clonfert Molua. St. Bernard calls our saint Luanus, in his Life of St. Malachy, Archbishop of Armagh. Colgan also mentions St. Molua, under the same name. Some Manuscript Copies of St. Molua’s Acts are extant. There is a Latin Life of St. Molua, among the Burgundian Library Manuscripts, at Bruxelles. In the Manuscript known as the Codex Kilkenniensis, there is a Life of St. Molua. In a Manuscript, belonging to Trinity College, Dublin, there is another. The Bollandists have inserted this Saint’s Acts in their great collection. His Life was found in an ancient Manuscript belonging to the University of Salamanca, and it was collated with other codices.

    St. Molua or Luanus was son to Carthach, commonly called Coche, of the family of Corcoiche, and from the region of Hy-Fidhgente, in the province of Munster. A commentator on the “Feilire” of St. Oengus, and one who is very fond of retailing unreliable legends of the Irish Saints, relates, that when Comgall of Bangor, with his family, was wending his way, it came to pass, that they heard somewhat like the cries of a babe in a bank of rushes, while they saw a service of angels over it a little distance from the road. Then St. Comgall said to a monk of his order: “See thou what is there in that bank of rushes.” The man went and giving a kick into the brake of rushes, he beheld a child in the midst, and he took it into his arm-pit. St. Comgall asked what he had found and what he had done. The monk replied, that he had found a babe, and that he had given it a kick. “Where is it,” then enquired Comgall. The brother answered, that it was in his arm-pit. ” This shall be its name,” said Comgall, ”My-lua (kick) son of ocha (armpit);” and, it is added, that our saint was so named, either because of finding him in the rushes, or because of the kick, which that monk gave to the brake of rushes, in which the babe had been found. Afterwards, as we are told, he was reared by Comgall, so that he grew up very innocent. From the foregoing account, one might be induced to suppose, that Mo-lua had been a foundling ; but, it is evidently only another version of a circumstance in his life, and which occurred, when he was delivered up by his parents for tuition to the holy Abbot of Bangor, as hereafter related.

    Even in his youth, the holy child was distinguished by the performance of many miracles. He is said to have healed his father Carthach from the effects of a cancer, which necessitated the amputation of his foot; but the son effected a perfect cure, which relieved his parent from all pain, and he even restored the limb. Angels were seen to have charge of the boy, at this early period of his life, and these are said to have been his special guardians in many instances. One day, St. Molua’s mother brought him with her to the house of a certain man, to enquire about her cattle, which this person had in keeping. On that occasion, the boy appeared surrounded by a bright flame, to the great astonishment of that man. He requested the child’s hand to be placed on his head, on account of his having given such early proofs of sanctity. When the mother brought her child to that pious person, the infant was observed to weep. These tears fell on the man’s breast. Being afflicted with a grievous ulcer, and having pains in the head, that patient found instant relief from both maladies. He felt duly grateful for such a cure, while the fame of Molua’s sanctity was spread throughout all that neighbourhood.

    The earliest occupation of our saint was that of tending his parents’ herds and flocks. As his Life informs us, those parents possessed cows, sheep, and swine. One day, while Lugid and his brothers were watching them beside a fire they had kindled, a storm of rain suddenly came on, and the flames were soon extinguished. However, holding one of the dead embers in his hand, an angel appeared and blessed it. Immediately the flame arose, and applied to the embers, these were again brought to a blaze, at which the children warmed themselves. The fire thus miraculously produced is said to have been divided among all the pious people living in that neighbourhood. To commemorate such remarkable event, a monument was afterwards raised on that spot, and this seems to have taken the shape of crosses. It is said, that while Molua and other boys were engaged as swine-herds, the swine strayed from them. However, one of his youthful companions having set out to seek them, he only saw with others a flock of sheep, and these were thought to indicate the future occupation of Molua, who was destined to become, not alone a pastor of sheep, but of men.

    As we are informed, at one time, St. Comgall of Ulster visited the province of Munster. Our saint chanced to be sleeping in a field, near which he was passing. Owing to some miraculous circumstance, Comgall’s attention was directed towards him. Full of prophetic knowledge, he requested our saint’s parents to allow their son to become a student and disciple under his direction. The holy abbot then predicted, that Molua should afterwards found monasteries, and become a spiritual father over many children. Our saint’s parents agreed to that request, which was in accordance with the wishes of their son. Accordingly, he set out with Comgall for the province of Ulster. It has been supposed, that Molua could not have become St. Comgall’s disciple at an earlier period, than about the year 559. At this time, Molua must have been very young, since the holy abbot of Bangor, as we are informed, commenced his instructions, by requiring his pupil to write the alphabet. Afterwards, Comgall proceeded to teach him more advanced sciences. At one time, the holy abbot found an angel teaching his disciple. Thence forward, Molua was found to possess a penetrating intellect, as also to have well and wisely exercised it.

    Many other miracles are recorded of our saint, during the time he remained with St. Comgall. At length, this judicious guardian persuaded him to take holy orders. Having received the several grades, Abbot Comgall then told him to return into his own country, and to take some disciples with him, for that there he should found many establishments… Receiving the benediction of the abbot and of his monks, Molua left Bangor. Taking some brothers with him, he came to a certain place, which was called Druim Sneachtn, now known as Drumsna, a parish where an ancient cemetery in the Barony and County of Monaghan indicates that site, where Molua founded a monastery.

    Thence, Molua set out for Leix territory, and towards that part of it, bordering on the confines of Leinster and Munster… There, on the borders of Leinster and Munster, and between the regions of Heli, Ossory and Leix, was built the monastery of Clonfert Molua which signifies, it is said, the “Miraculous Retreat of St. Molua.” It was thus named, because of the miracles which were wrought by him there, during his life, and through his intercession after death…

    The O’Clerys inform us, that Molua was Confessor to David of Cill-muine; as also to Maedhedg, to Mochaemhog, and to Comhgall, according to an ancient quatrain.

    Molua was Confessor
    To David across the tranquil sea,
    And to Maedhog and Mochamhog,
    And to Comghail.”

    The holy Archbishop of Leinster, Moedhog or Aedan, at one time desired making a voyage to Wales, where he might consult with St. David, at Kill-Muini, regarding the person he should adopt as his confessor in Ireland. However, the winds were contrary, and he was admonished by an angel not to venture on the sea, but to select Lugid or Molua, the son of Coche. On this, the prelate, with seven other companions, paid our saint a visit, who hospitably entertained them ; and the archbishop having made choice of Molua, as spiritual director, returned with joy to his home, after both saints had given the kiss of peace…

    When St. Molua was advanced in years, one of his teeth having fallen out, he said to a brother in attendance: “My son, take charge of this tooth, a day shall come, when it may be required, and do not bury it with me.” He had a foreknowledge of what should happen. After the death of Molua, some monks visited Ireland, to collect the relics of its saints. When they arrived at Clonfert Molua, to seek for some souvenir of its chief patron, the people felt unwilling to open the reliquary of our saint. However, that brother, in possession of St. Molua’s tooth, presented it to those monks, who came in search of some memorial relating to the holy abbot.

    A short time before the death of our saint, he paid a visit to St. Dagan. From this holy man he learned, that St. Lactan should succeed him in the government of Clonfert Molua monastery. The holy abbot felt greatly pleased at such announcement.

    After these admonitions, our saint resolved on paying a visit to St. Cronan, who dwelt in the Island of Cre, or at Roscrea. The Bollandist Life of our saint states, that Cronan was then living in the cell, known as Sen-Ruis or Sean Ross, which is said to have been near the lake, now known in its dried-up state as Monahincha. On telling the holy man, that his end was near, St. Molua received Holy Communion, at his hands. After prayer, and exchanging the kiss of peace, while tears fell down his cheeks, our saint resolved on returning towards Clonfert Molua, which he commended to the care of St. Cronan, that he might defend it against all aggressors. A bog now intervened on the way, and Molua turned a little out of his course towards a cell, which was called Tuaim Domhnaigh. Being wearied, he sat down, on the eastern side of that bog, extending from Roscrea to Clonfert Molua. There addressing a companion, named Stellan, who accompanied him, the Blessed Molua said: “If one should see the family of earth and heaven, at the same time, to which ought he go?” Stellan replied,” To that of Heaven.” Then said Molua: “Dearly beloved son, give me therefore the Holy Sacrament, for I see the family of Heaven awaiting my departure, so that I may go with them.” The saint then received the sacrifice of the Lord’s Supper, from the hand of his disciple Stellan. Afterwards, he departed from earth on the day of the Sabbath, according to that Life of our saint, as published by the Bollandists. However, his decease has been very generally assigned to the 4th day of August, and which has been always regarded as his chief festival. The death of St. Molua is referred to A.D. 605, in the Annals of the Four Masters; and Colgan follows their computation. The Annals of Ulster place his departure, at A.D. 608; while Archbishop Usher has the same date.

    It is certain, that our saint must have departed this life, in the early part of the seventh century. A St. Lugidus is referred to, in the Paschal Epistle of Cummian, and he is there numbered among the fathers of the Irish Church. This saint, with apparently also a Lugeus, named in the second class of Irish Saints, is said to have been identical with St. Molua or Luanus. It was of some Molua, among those bearing the same name, that Cuimin of Coindeire, gives the character, that he used to obey the desire and bidding of his tutor, or master. He did the will of his father and mother and of everyone with whom he was in relation, he also was truly penitent for his sins. It should seem, however, that the praises here bestowed have reference solely to the present saint:

    Molua, the fully miraculous, loves
    Humility, noble, pure,
    The will of his tutor, the will of his parents,
    The will of all, and weeping for his sins.”

    In the “Feilire” of St. Oengus, St. Molua Mac Ocha’s feast is entered, with a glowing panegyric, at the 4th day of August.

    “Blithe is he after arriving (in heaven):
    great is my confidence in him,
    the holy, kingly champion,
    Molua mac Ocha.”

    A commentary, with some legendary stories, is found annexed. In the Martyrology of Tallagh, at the 4th of August, the simple entry appears of Molua Mac Ochei, Cluana Ferta. He is more fully described in the Martyrology of Donegal, at the same date, as Molua, son of Oche, Abbot of Cluain-ferta- Molua, and of Sliabh Bladhma, and of Druimsnechta, in Fernmhagh. In the anonymous Calendar of Irish Saints published by O’Sullivan Beare, at the 4th of August, there is a Motua—evidently a mistake for Molua. On this day, also, the festival of Luanus, Abbot, appears in the Circle of the Seasons. The commemoration of St. Molua was observed, likewise, in Scotland, on the 4th day of August. Thus, the Kalendar of Drummond has it Prid. Non. Aug.

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  • Saint Trea of Ardtrea, August 3

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

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

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

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

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

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

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