OMNIUM SANCTORUM HIBERNIAE

ALL THE SAINTS OF IRELAND

  • Saint Indreachtach of Bangor, April 26

    April 26 is the commemoration of a ninth-century Abbot of Bangor, Indreachtach, whose death at the beginning of the tenth century was recorded in the Irish Annals. Canon O’Hanlon has the details:
    St. Indreachtach, Abbot of Bangor. 
    [Ninth and Tenth Centuries.]
    St. Indreachtach, was son to Dobhailen; and, he seems to have been born, some time during the ninth century. He became Abbot of Bangor, where a great religious institute was founded, about the year 559, by St. Comgall, a native of Magheramorne, in the county of Antrim. He was a contemporary of St. Columkille, and their respective monasteries bore a great resemblance to each other, both in their discipline—being seminaries of learning—as also receptacles for piety; and, in their economy, they were generally governed by a presbyter abbot, as also attended by a resident bishop. St. Indreachtach died, on the 26th day of April, A.D. 901, according to the Annals of the Four Masters. Therein are quoted these following lines, being a translation from the original Irish :—
    “One and three hundred fair revolving years from the death of Comhgall of Beannchair,
    To the period of the happy death of the great illustrious Innreachtach.”
    As this saint is said to have died, about the commencement of the tenth century, we should not feel surprised at the omission of his name, in the published Martyrology of Tallagh, at the vi. of the Kalends of May, or 26th of April; for, according to Colgan, St. Corpre, Abbot of Clonmacnoise, who died in 899, is the latest saint, whose name is inserted in that calendar.

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  • Saint Maccaille of Croghan, April 25

     

    On April 25 we commemorate the saint whom tradition holds was the bishop who bestowed the veil upon Saint Brigid of Kildare. Canon O’Hanlon’s account brings together what is recorded of Maccaille, Bishop of Croghan, including the famous story that a jet of flame erupted from the head of Saint Brigid at the time of her profession. He is also at pains to ensure that we do not confuse Saint Maccaille with a saint of similar name, Machaldus (Maughold), who is also commemorated on this date in some sources, although I will be posting an account of him on his other feast day, 28 December.

    St. Maccaille, Bishop at Croghan, King’s County.

    [Fifth Century.]

    One of the revered prelates of our early Irish Church was the venerable man of whom we are now to treat, but whose special Acts do not seem to have been written. The Bollandists have published accounts of the Holy Bishops Maccalleus, of Cruachad, and of Machaldus, in the Isle of Man, at the 25th of April. As we have seen, in the previous Article, these personages are to be distinguished. Mac-Caille is variedly called Maccille, Macalleus, Kilius Cailleus, Maccille, and Machillus. This latter is the form of his name, as used by Surius. Little is known, regarding the birth and parentage of this saint. As in the Irish language, however, Mac signifies “son,” and as, in a notice of this holy man, taken from one of St. Patrick’s Lives, his name is Latinized Filius Cailie, it seems to be almost certain, that Caille was the name of his father, and it may have been given by his parents, or it may have arisen, owing to some other cause. Nevertheless, another opinion has been advanced, and which shows, that Maccalle may have been the true way for spelling his own name. He is sometimes called Macull; yet, this has probably more immediate reference to the saint, whose Life precedes [i.e. Saint Machaldus of the Isle of Man].

    Maccaille is stated, also, to have been one of St. Patrick’s nephews, by his sister Darerca; and, he is thought, in all probability, to have been the same as that Maceleus, who is classed among the disciples of St. Patrick. Again, it is conjectured, that Maceleus had been identical with a person mentioned in the Tripartite Life of St. Patrick, and who is named Macetus, or Maccectus. Having found Maccalleus elsewhere, and wishing to swell the number of St. Patrick’s disciples, the Rev. Dr. Lanigan remarks, that Colgan thought it better, to distinguish him from the Maceleus of Tirechan. However, Maceleus or Makaleus differs not from Maccaleus, in the ancient Irish pronunciation. A very general opinion now prevails, that the present holy man had been a disciple to St. Mel, or Melchu, of whom St. Patrick was supposed to be uncle. St. Maccaille was elevated to the government of a church at Cruachad, or Cruachan Bri-Ele, in the territory of Offaly, or Hy Failge; and, this place is expressly mentioned in the Calendar of Cashel, and in other documents, as that where his church stood. Here, it is stated, he was a Bishop. It was on the confines of Leinster and Munster, according to the former extent of the latter province, and before a part of it was added to the present King’s County. The Eile, with which the name of that place terminates, was a district, commonly called Ely O’Carroll. It has been supposed, that while Mac-calle’s See was established, at the place already named; his jurisdiction also extended over a considerable tract of country, and that we may reasonably conclude, he had been consecrated, before A.D. 465. The range of Croghan Hills gives name to a small parish, in the barony of Lower Philipstown, King’s County. There are three well-defined summits, the highest of which rises towards the west, and this elevation is terminated by a remarkable cone, from which a most extensive and varied view of all the neighbouring Irish counties may be obtained. Immediately under it, and sloping along the hill-side, with its aspect towards the east, the crowded cemetery, within which a church was formerly seen, is now enclosed, with a low and parapeted stone wall. A great number of head-stones with inscriptions rise over the graves; and this spot is still a favourite and frequented place for interments. This hill was, no doubt, that site, formerly selected by St. Macaille, for his religious establishment.

    It is said, one Macca, or as others will have it Machilla, a disciple of St. Patrick, presented the veil to St Bridget. By many, it was supposed, that the holy Patroness of Kildare received it from the Bishop of Soder, in the Isle of Man. He bore a name, somewhat similar to that of our saint, and to this circumstance may be attributed the popular error. But, he does not appear to have been baptized, much less consecrated as Bishop, at the time when St. Brigid had been veiled. However, the illustrious and holy Abbess received the veil from the son of Cuille, or Caille, i.e., Maccaille, in Uisninch Midi, or Usneagh, in Westmeath, according to some accounts; and there, too, it has been supposed, that our saint usually resided. It is stated, that Maccaille had an inspiration from Heaven, regarding St. Brigid’s earnest desire of becoming a virgin, she being so remarkable for her maidenly love of chastity. He consecrated her to the Almighty, by receiving her vows, and by investing her with a white cloak, or veil, the usual dress of nuns, in the early times of Christianity. The white garment of St. Brigid is noticed, likewise, as having been her peculiar dress, in the Third of her published Lives. There is no notice, about the cutting of her hair, which in the profession of holy virgins was not practised, at this early period. The date for St. Brigid’s profession has been referred, to about the middle of the fifth century. That Maccaille then officiated, is to be found in that entry of the Cashel Calendars regarding his festival day, and this statement has been followed by Cathal Maguire. An old Poem, ascribed to St. Brogan Cloen, agrees with such a notion. On this occasion, according to another account, St. Brigid went to receive the order of penitence from Bishop Mel; or, in other words, to be invested with the religious habit, as already stated in her Life. Some modern writers have incorrectly stated, that our Apostle St. Patrick was the prelate who received the profession of the holy virgin, St. Brigid. However, it seems not improbable, that both St. Mel and St. Maccaille officiated, at this investiture. The latter might have been deputed by the former, to take a leading part in that solemn function, which led to the great works afterwards accomplished by the holy virgin. Thus, to each of them might fairly be attributed a part in the ceremony of veiling, although it be immediately and properly referable to the ministry of St. Maccalleus. When her father Dubthach found, that heaven had decreed his daughter to become a consecrated virgin, he desired that Melchon should have charge of her religious direction, and, accordingly, she was providentially conducted to the temple, by one who accosted her on her way, but who is not named. Perhaps, he may not have been any other than St. Mac-Caille. Other pious virgins accompanied St. Brigid, and to share her graces. Then took place that remarkable miracle of a great flame extending from St. Brigid’s head to the very roof of the church. In admiration of this phenomenon, the Bishop especially made diligent enquiries about the saint’s parents, he also learned her manner of living, from the time of her infancy. One of his clerics informed him, that she was Brigid, the wonder-worker, and a daughter to Dubtach. On hearing this, the Bishop was most anxious to comply with the virgin’s desires. Her good fame seemed to herald a future career of great usefulness in the Church. The Bishop who received her religious profession is stated, likewise, to have procured a suitable place, for the establishment of her nunnery. He presented her with as many cows, as there were members in her community ; but, the number of her virgins, at the time of her religious commencement, has been differently stated. The Third Life says, she left her father’s house attended by three, but it afterwards enumerates, eight postulants while the Fifth Life has seven.

    The home which St. Brigid occupied, in the beginning of her monastic seclusion, is thought to have been not far from the place where Mac-Caille lived. According to one conjecture, it was called Rath-brighde, or Brigid’s rath. This was situated within the territory of Fearcall, in Meath. Another supposition is, that it may have been at Tegh-Brighide, or Brigid’s House, in Kinel-Fiacha, the country about Kilbeggan. As St. Brigid was then very young and inexperienced, St. Mac-Caille appears to have devoted some portion of his time to her instruction, and to supply the religious necessities of her community. He exercised hospitality towards herself and her nuns; and, on one occasion, when they had been invited to a banquet, an interesting spiritual colloquy took place. In the opinion of the Bollandists, the veiling of St. Brigid took place, before A.D. 440; while Ussher places the event, at A.D. 467, and he states, that St. Patrick, or some one of his disciples, was reported to have given it to her, when she was little over fourteen years old. As her peculiar practice, and on the recommendation of St. Mac-Caille, to aim at excellence, in a special degree, St. Brigid selected Mercy, while her other religious applied themselves respectively to observe some chosen virtue, with great constancy and fervour. The Bollandists place the death of our saint, in the year 456, on supposition, that St. Patrick survived him four years. The Annals of Innisfallen have A.D. 484, for that event. The Chronicum Scotorum places Maccaille’s death, at A.D. 487. The Annals of Senat-mac-Magnus, of Clonmacnoise, those of the Island, and other authorities—such as Duald Mac Firbis—have 489. According to the Annals of the Four Masters, Bishop Mac-caille died in the year 489 which, after his usual manner. Rev. Dr. Lanigan interprets into A.D. 490. This latter, however, is the year set down for his death, in the Annals of Tigernach. The Felire of St. Aengus records the feast of St. Mac Caille, at the 25th of April, and with phrases conferring on him very exalted praise. A glossographer on the passage distinguishes him, as having his church in Cruacheii Brig Eli, in Ui-Faitge, and as having set the veil on St. Bridgid’s head, while he took Mochuda’s hand out of Rathin. This closes with an observation: “He comes not till the end of 435 years.” This seems alluding to some former legend regarding him. In the Martyrology of Tallagh, at this date, we meet with the simple entry, Mac Caille, Bishop. His festival occurs, on the 25th day of April, according to the Calendar of Cashel, as quoted by Colgan. Marianus O’Gorman has an entry of his festival, likewise, at this date. Again, Cathal Maguire has a similar account, in his Martyrology. On this day, April 25th, the Martyrology of Donegal records the festival of Maccaille, Bishop. The foregoing relation contains all that is distinctive and known, relating to the venerable man.

     

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  • Saint Egbert of Iona, April 24

    On April 24 we commemorate Saint Egbert, one of the Saxons who pursued the study of the monastic life in Ireland. I have found myself increasingly interested in this group of saints and hope to bring accounts of as many of them as I can. Colin Ireland’s paper Seventh-century Ireland as a Study Abroad Destination establishes the historical context for their studies and can be read here. Canon O’Hanlon has a very full entry for today’s saint in which he paraphrases the evidence from The Venerable Bede for Egbert’s career. And a most interesting career it is too. The monastery of Rathmelsigi where our saint studied was the spiritual and intellectual powerhouse which produced the mission to the Low Countries headed by Saint Willibrord. Whilst there, Egbert was also a witness to the devastating plague which carried off so many of his fellow students, including his own brother. The description of Egbert’s ascetical practices shows that he had learnt the Irish spiritual tradition very well, yet at the end of his life he was instrumental in bringing the Roman computation of Pascha to the monastery of Iona. As a Catholic writer, Canon O’Hanlon writes approvingly of this, Anglican writers of the same period tended to see the ‘Celtic Easter’ as evidence of the Irish church’s independence from (or even hostility to) Rome. Celtic romanticists similarly viewed the Paschal Controversy as a battle between a free-spirited Celtic Church on one side and an oppressive, authoritarian Roman Church on the other. Modern scholarship now views the Paschal Dating Controversy in a different context, a 2007 thesis brings together an overview of the subject and can be read online here.

    ST. EGBERT, PRIEST AND MONK OF lONA, SCOTLAND.

    [SEVENTH AND EIGHTH CENTURIES.]
     
    THE Acts of this holy man were first written by Venerable Bede, who lived at a period, not very remote from the age of the subject selected for his imperishable record. From this Memoir, succeeding writers have chiefly drawn. In John Capgrave’s “Nova Legenda Angliae,” we find a notice of St. Egbert, Monk; and, Trithemius makes him an Abbot and a ruler, over the monasteries of St. Columban. This mistake has been repeated by Wion, Menard and Bucehn. St. Egbert, abbot, appears, classed at this date, among the Irish Saints, whose biographies Colgan designed publishing. Dean Cressy has published very fully an account of this holy man, in his Church History of Brittany. The Bollandists have published his Acts, with a previous commentary, and notes. In Baillet’s ” Les Vies des Saints,” the name of St. Egbert appears at the 24th of April. Bishop Challoner, Le Comte de Montalembert. Les Petits Bollandistes, and Rev. S. Baring-Gould have historic accounts of this celebrated man.
     
    St. Egbert was an Englishman by birth, and issued from a noble race. It is thought, he was born, among the southern Saxons, owing to the rather ambiguous way, in which Bede introduces him to the notice of his readers. Some authors, he says, thus inform us. For some time, Egbert was brought up in the famous monastery of Lindisfarne, or Holy Island, and in the days, when Finan or Colman had been Bishops of Lindisfarne. At this time, likewise, it was very common for many of the Saxon students, to leave their native country, and to dwell in Ireland. Either to improve in sacred learning, or to embrace in that Island a more holy and continent life, was their chief purpose. Among these were Edilhun and Egbert, two young men of great capacity, and belonging to the English nobility. The former was brother to Ethelwin,’s a man no less beloved by God. Afterwards, he went over to Ireland for the purpose of study. Having been well instructed, Ethelwin returned into his own country. Having been made Bishop in the province of Lindsay, he governed most worthily, and for a long time, that church, committed to his charge.
     
    While Egbert and Edilhun were in a monastery, which in the language of the Scots was called Rathmelsigi, and when all their companions were either snatched away from this world, by that great mortality, which prevailed A.D. 664, or when these were dispersed into other places, the two Saxon students were both attacked by the same pestilential disease. They were most grievously ill, for some time. Then, thinking he should die, Egbert went out in the morning from the infirmary, and sitting alone, in a convenient place, he began seriously to reflect on his past actions. Filled with compunction at the remembrance of his sins, the face of Egbert was wet with his tears, and from the bottom of his heart the penitent prayed to God, that he might not die as yet, but that he inight first have time to do penance for the past negligences of his childhood and youth, as also to exercise himself more abundantly in the practice of good works. He also made a vow, that he would live a stranger and pilgrim abroad, so as never to return to his native island of Great Britain: moreover, that besides the Canonical hours of the Divine Office—if he were not bodily sick—he would daily sing the whole Psalter to the Almighty’s praise, and that every week he would pass one whole day and night in a rigorous fast. After these tears, prayers, and vows, he went back, and found his companion asleep ; and then, lying down upon his bed, he also began to compose himself for rest When he had lain quietly awhile, his companion awaking looked on him, and said, “O, Brother Egbert, O, what have you done? I was in hopes we should have entered together into everlasting life.” Egbert then replied : “However, be assured, that you shall receive what you have asked for.” Egbert had learned in a vision, what the other had prayed for, and that his request should be granted. In short, Edilliun died the next night; but, Egbert, getting the better of his distemper, recovered. He lived for a long time, afterwards, and gracing the degree of priesthood to which he was promoted, with actions worthy of his sacred calling. Humility, meekness, continence, simplicity, and justice, rendered him a perfect man ; so that he did great service, to his own countrymen, and also to the nations, both of the Scots and of the Picts, among whom he lived in exile, giving them the holy example of his life. Owing to his labours in preaching, by his authority in correcting, and through his piety in relieving such as were in need, with what he received from the rich, Egbert effected great good. He added to the vows already mentioned, that during Lent he would eat but once in the day; and even then, nothing but bread and thin milk, and that doled out by measure. This fresh milk he used to put in a vessel the day before; and, the next day skimming off the cream, he drank only what remained, and eat a little bread. This same method of abstinence he took care always to observe, for forty days before the Nativity of our Lord; and likewise, for the same number of days after Pentecost.
     
    During his youth, for some time, St. Chad led a monastic life with our saint in Ireland. Both lived in the exercise of prayer, of abstinence, and of meditation on the Divine Scriptures. The most reverend Father Egbert, being in conversation with Hygbald, a most holy and mortified man, who was Abbot in the Province of Lindsey, and who had came out of Britain to visit him, their subject of discourse, as it became holy men, was upon the lives of the fathers that had gone before them, and with a desire to imitate them. Mention being made of the most reverend Prelate Chad, “I know a man,” said Egbert, “in this Island, yet living in the flesh, who, when that man passed out of this world, saw the soul of his brother Cedda come down from heaven, with a company of Angels, and taking his soul along with them, they returned thither again. Our saint admonished Egfrid, King of the Northumbrians, to desist from his unjust expedition into Ireland, in 684, and not to hurt an innocent people, that had done him no harm. But, refusing to hear him, and laying waste that nation, which had always been most friendly to the English, and not sparing even the churches or monasteries, Egfrid was justly punished the following year. Leading his army against the Picts, and being drawn by them into some defiles among the mountains, all were destroyed, in that expedition. One of the principal occurrences in the Life of St. Egbert is referable to the mission of Saints Willebrord, Swibert and their companions, into Germany. Thither, the saint desired to have gone himself, but he was prohibited by manifestations from heaven, which induced him to alter his intentions. However, he was mainly instrumental, in directing the attention of his associates to that great work. There were people called Frisons, Rugians, Danes, Huns, Old Saxons, and Boructuarians, from whom the Angli and Saxons, dwelling in England during Venerable Bede’s period, were known to have descended. There were many other nations in these parts of Europe still following their pagan rites, and to whom the soldier of Christ Egbert had designed to repair. Sailing about Britain, he resolved to try, if he could deliver any of them from Satan, and bring them over to Christ; or, if he could not effect this, he designed to visit Rome, where he might see and reverence the monuments of the Blessed Apostles, martyrs of Christ. However, he was hindered from performing any of these things, owing to the oracles and the power of heaven. When he had chosen companions, the most strenuous and fit, to preach the word, while excelling both in virtue and learning, and when he had prepared all things which seemed necessary for their voyage; there came to him one day, and early in the morning, a brother, who was formerly a disciple and servitor to Boisil, that priest beloved of God. That brother related to Egbert a vision he had seen that night. “When after Matins,” said he, “I lay down in my bed, and had fallen into a slumber, there appeared to me my old master and most loving tutor, Boisil, who asked me, whether I knew him ? I said, ‘yes ; you are Boisil.’ He replied, ‘ I am come to bring Egbert the answer of the Lord our Saviour, which nevertheless must be delivered to him by you. Tell him, therefore, that he cannot perform the journey he has proposed, for it is the will of God, that he should rather go to teach in the monasteries of Columba.’” This illustrious Cenobiarch was the first teacher of the Christian faith to the Picts, beyond the northern mountains; and, he was the first founder of that celebrated monastery in the Island of Hy, which continued for a long time in great veneration, among the Scots and Picts. Having heard the words of this vision, Egbert ordered the brother that had related it to him, that he should say nothing about it to any other person, lest perhaps it might be an illusion. However, considering within himself, he apprehended the admonition was a real one; and, he did not desist from preparing for his projected journey to teach the gentiles. A few days afterwards, the same brother came to him again, stating that Boisil that very night, also, had appeared to him after matins, and that he had said, “Why did you communicate to Egbert in so negligent and in so tepid a manner, what I enjoined you to tell him? Go now, and let him know, that willing or not willing, he must remain in the monasteries of Columba; because their ploughs do not go straight, and he is to bring them to the right way.” Hearing this again, Egbert commanded the brother not to reveal the same to any person; and though he was assured of the vision, Egbert made another attempt, to begin his intended journey with the brethren already mentioned. When they had put on board all that was necessary for so distant a journey, and while they were waiting some days for favourable winds; so violent a storm arose one night, that after having lost some part of the cargo, the ship ran aground, and was left upon her side among the waves; yet, whatever belonged to Egbert and to his companions was saved. Whereupon, he dropped the designed voyage, and he quietly remained at home. However, one of his companions, named Wicbert, was remarkable for his contempt of this world, and for his great learning, having for many years lived a stranger in Ireland. There, he led an eremitical life in great perfection, and, afterwards, he went abroad. Arriving in Frisia, he preached the word of salvation, for two whole years to that people, and to Rathbod their king. Yet, he did not reap any fruit, from all his labour among these barbarous auditors. So, returning to the beloved place whence he proceeded, he gave himself up to our Lord, in his accustomed spirit of recollection; and, since he could not profit those that were without, by bringing them to the true faith, he laboured to be so much the more serviceable among his own people, by those examples of his virtue, which were given.
     
    When the man of God, Egbert, perceived, that he was neither permitted to preach to the gentiles, being withheld on account of some other advantage to holy Church, and regarding which he was beforehand admonished by the Divine Oracle, nor that Wicbert, who went into those parts, had met with any success, he still attempted to send to this work of the Word some holy and industrious men. Among these, that great man Willebrord was most eminent, both as regarded his priestly degree and his merit. Those missionaries, being twelve in number, visited Pippin, Duke of the Franks and they were kindly received by him; and, whereas, he had lately subdued the hither Frisia, from which he had expelled King Rathbod, the Duke sent them thither to preach. These missionaries are deservedly looked upon, as the Apostles of the northern countries of Europe; which, under God, owe their Christianity to the Apostles’ zeal, and to that of St Egbert, the great promoter of this mission. St. Wilfrid, Bishop of York, had laboured successfully to introduce the discipline of the Roman Church into his diocese, in opposition to the Scottish usages; but, still great opposition was manifested to that reform by the monks, who had retained the Irish custom, to the time of Egbert. The holy man next took into hands that other great work, for which he was reserved. His chief task was inducing the monks of Hy, with the other subject monasteries, to observe the canonical celebration of Easter. Coming from Ireland to the monastery of Hy, in 716, Egbert was honourably and with much joy received by the monks. Being most persuasive in his teaching, and most devout in practising what he taught, Egbert was very willingly hearkened to by all; while, owing to his godly and frequent exhortations, he brought them away from their tenacious adhesion to that tradition of their ancestors. To them might be applied the words of the Apostle, that they had the zeal of God, but not according to knowledge. However, Egbert soon taught them to celebrate the principal solemnity of Easter, after the Catholic and Apostolic manner. This appears to have been the result of a wonderful dispensation in the Divine goodness; for, since the Irish people had been careful to communicate to the English, willingly and without envy, the knowledge they had of God’s truths, it was even just, that they should afterwards, by means of the English, be brought to a perfect rule of life, and in such things as those, in which they had been defective.
     
    On the death of Conamhail, in 710, Dunchadh, became Abbot over lona, which monastery he governed, and his death is recorded, at A.D. 717. Under Abbot Dunchadh, and about eighty years after they had sent Aidan, Bishop of Lindisfarne, to preach the Gospel to the English nation, those monks of Hy adopted that generally received rite, for the mode and time of observing Easter. They abandoned, in like manner, the former Irish style of tonsure, by shaving the head from ear to ear, and they adopted the Coronal shape, on the top of their heads. The man of God, Egbert, remained thirteen years in the aforesaid Island, which he had, as it were, consecrated to Christ, by the light of a new grace. He there promoted ecclesiastical society and peace, among the fraternity. This is the Egbert, so called Abbot of Iona, who is mentioned by Colgan, with a festival for the 24th of April, A.D. 729; however, he seems to have had no authority, for assigning the holy man so high a position in the abbey. A record of his death, by Tighernach, only styles him, the soldier of Christ.
     
    Egbert had now attained the ninetieth year of his age, and the time for his release approached. In the year 729, Easter Sunday was celebrated on the 24th of April. Having performed the solemnities of his Mass in memory of the Resurrection of our Lord, Egbert departed that very same day from this world. He passed to heaven, there to complete, or rather, there to celebrate, without end, with the Lord, with the Apostles, and with the rest of its happy citizens, the joy of that great festival. This he had begun upon earth, and with those brethren, whom he had converted to the state of unity. It was a wonderful dispensation of Divine Providence, that this venerable man did not only pass out of this world to the Father on Easter-day; but, also, while Easter was kept that very day, on which, heretofore it had not been observed, in that place. The brethren, therefore, were glad, because of their having now the assured and Catholic knowledge regarding the time for observing Easter. They rejoiced in the patronage of that Father, now going to the Lord, and by whom they had been corrected. He rejoiced, likewise, that he had been kept so long in the flesh, until he saw his hearers receive and celebrate Easter with him, on that very day, which before they always avoided. Thus, this most Reverend Father, being assured of their correction, rejoiced to see the day of the Lord. He saw it and was glad.
     
    It has been stated, that Egbert was venerated, at Dorn, in Sutherland; and, this is recorded, in the Scottish Menology of Thomas Dempster. His office, as a semi-double, was formerly recited in the Diocese of Utrecht ; because he was regarded, as having been instrumental in bringing the Christian Faith to the Low Countries. In the Irish as in the English Martyrologies, this holy man is commemorated. According to the Martyrology of Tallagh, veneration was given, at this date, to Echtbricht, a Saxon. The Roman Martyrology and Father Stephen White commemorate this saint, at the 24th of April. Ferarius, in his General Catalogue of Saints, and Ghinius, in his Natal Days of Holy Canons, have a record of his feast. In Henry Fitzsimon’s “Catalogus Aliquorum Sanctorum Iberniae,” this Abbot Egbert is also classed among our national saints, and Venerable Bede’s authority is given, for placing his feast at the 24th of April. Mirseus and Molanus have entered it, among Festivals of Saints belonging to the Netherlands, because of the interest felt by Egbert, in promoting the establishment of the Gospel in that country. In the Anonymous Catalogue of Irish Saints, published by O’Sullivan Beare, his name likewise occurs, and also, in nearly all the ancient and modern Calendars.

     

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