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Tag: Saints of Iona

  • Saint Blathmac of Iona, January 19

    January 19 is the feast of a martyred monk of Iona, Saint Blaitmaic (Blathmac). Last year I posted on the martyrdom of this brave monk at the hands of the Vikings, using John Marsden’s book ‘The Fury of the Northmen’ to put the event into its historical context. He believes that the saint was subjected to a particularly gruesome form of blood sacrifice. That post can be found here. It contains extracts from the biography of the saint written by Walafrid Strabo within a couple of decades of the event, and Marsden also makes some interesting points about the transfer of saints’ relics at this time. This year, however, I offer a paper from the Irish Ecclesiastical Record which summarizes the life and death of Saint Blaitmaic. Although the contribution is unsigned, the author is in fact none other than dear old Canon O’Hanlon and represents his entry for the saint at January 19 in the first volume of Lives of the Irish Saints.

    ST. BLAITMAIC, OF IONA, MARTYR.
    SOME individuals are heroic in action; others in patient suffering. This noble saint, whose memory is held in honour on the 19th day of January, justly deserves the meed of praise for his fortitude under both aspects. Blaitmaic’s biography has been elegantly composed, in Latin hexameter verses, by Walafridus or Galafridus Strabo, a learned Benedictine monk, who died A.D. 847. This celebrated writer was an accomplished mediaeval poet. His greatly admired composition was written at the instigation of a venerable superior, Felix, and it appeared most probably some short time after the tragic but glorious death of the noble subject, suggesting Strabo’s fine poem.
    We are unable to state on whose authority events associated with the life of Blaitmaic depend, as they are metrically narrated by Strabo; but it is probable, they had been taken from some relation given by monks connected with Iona monastery. These informants, too, might have had a personal knowledge concerning the martyred Christian hero, and even of the circumstances attending his death. His interesting Acts have been frequently written in various forms, as well in prose as in verse.
    St. Blaitmaic or Brah Mac, which name, according to Strabo and Bollandus, means ” the beautiful son,” seems to have been gifted with singular graces even from his very infancy. This child, the delight of his parents, was of Royal extraction, and of noble birth. He was born in Ireland, most probably, about the middle of the eighth century. St. Blaitmaic was prospective heir to his father’s possessions, the ornament and hope of his family and country.
    At an early age he was distinguished for almost every virtue and merit. He is described as being of sound judgment, prudent, a great lover of holy purity, and humble, notwithstanding his exalted birth. The innate nobility of his soul surpassed that of his race. Accomplishments were not wanting to add a royal grace to his character ; sober and circumspect, he was pleasing in mien, and agreeable in disposition . Although remaining in the world he was not one of this world’s votaries. He had resolved upon devoting himself wholly to religious services, but kept this secret locked up within his own breast, until such time as he could most conveniently put his resolution into practice. Without his father’s knowledge, Blaitmaic withdrew privately to a monastery, where he practised all exercises of a monastic life, until his retreat was discovered.
    Hereupon, the fond parent, who loved his son according to the instinct of worldlings, repaired to this monastery; and he brought a band of friends and acquaintances, whose exertions and entreaties it had been supposed must have exercised great influence in changing Blaitmaic’s purpose. Besides the chiefs and people, a bishop and several abbots united their persuasions with those of his father to induce the Saint to resume his former rank. But the pious prince resisted all these solicitations, and persevered in his happy course of life.
    He looked upon himself as a servant to all the religious in the monastery, although esteemed beyond expression by his fellow-cenobites. He was distinguished by religious silence, and the observance of monastic discipline: by attentive study of the sacred Scriptures and books of ecclesiastical science, he edified all through his conduct and conversation. In due time, he was made superior of the religious community; and this band of religious he governed more by example than by precept. Christ Jesus was the sole object of his praise and glory, as of his discourse and allusions. Peace was his shield, prayers were his coat of mail; patience was his field for victory, and the word of God his sword; mildness characterized his conduct towards the monks; he became all things to all of them, that he might gain all to Christ. He was ever hopeful and loving; practising every virtue and avoiding every imperfection; and ever referring his actions to the great Author of our being. Thus his example brightened as a beacon before the eyes of his disciples; and these latter progressed towards perfection under the directing zeal of their saintly superior.
    Our Saint burned with a desire of martyrdom; and to attain this object, he had often attempted to visit strange lands, but had been prevented by his people. On a certain occasion, Blaitmaic thought to effect his retreat under cover of night, and through a secret path. He was accompanied by a small band of disciples; but the fugitives were arrested and brought back. However, his wishes were at length gratified; for he contrived to escape from his native country. Blaitmaic directed his course to Iona, “the sacred isle” of Columba. The Danish ravages had been frequently directed against the shrines and altars of unprotected religious that peopled this known island. But, in a knowledge of this fact, Blaitmaic grounded his hopes for securing to himself the palm of martyrdom.
    He had been gifted from on high with a spirit of prophecy. Hence, before a hostile irruption, which took place after the commencement of the ninth century, Blaitmaic predicted to his companions, in Iona monastery, a storm which was about to burst upon them. This seems to have occurred during the incumbency of Diarmait, the twentieth abbot in succession to the great St. Columkille.
    Before the northern pirates, with their fleet, had reached the shores of Columba’s sacred isle, Blaitmaic called the monks together, addressing them as follows: ” My friends, consider well the choice which is now left you. If you wish to endure martyrdom for the name of Christ, and fear it not, let such as will remain with me arm themselves with becoming courage. But those who are weak in resolution, let them fly, that they may avoid impending dangers, and nerve themselves for more fortunate issues. The near trial of certain death awaits us. Invincible faith, which looks to a future life, will shield the brave soldier of Christ, and the cautious security of flight will preserve the less courageous.”
    These words were received by the religious with resolutions suited to the confidence or timidity of each individual. Some resolved to brave the invaders’ fury, together with their holy companion ; some betook themselves to places of concealment until this hostile storm had passed.
    On the morning of January the 19th, A.D. 823, 824, or 825, St. Blaitmaic, robed in vestments of his order, had been engaged in celebrating the Holy Sacrifice of the Mass. Whilst he offered up the Immaculate Host, he stood as a self-immolated victim, prepared for sacrifice. The band of his faithful religious, anticipating a coronal of martyrdom, knelt around ; with tears and prayers they besought mercy and grace before the throne of God. This, truly, must have been a sublime spectacle, and one never yet surpassed in the records of human heroism. Whilst engaged in these services,the loud shout of their destroyers was heard thundering without the church. The Pagan and pirate Danes rushed in through its open doors, threatening death to the religious, and almost immediately afterwards these barbarous threats were put in execution. The monks, expecting this irruption, had the precaution to remove a rich shrine, containing St. Columba’s relics, from its usual place. They buried it under ground, so that it might thus escape the profanation of those savage invaders. That rich prize was what the Danes chiefly sought. They urged Blaitmaic to show them the place of its concealment. But our Saint, who knew not the particular place where it was buried, with unbending constancy of mind opposed himself to this armed band. Although unarmed himself, he put forth some futile efforts of strength to stay the ravages of his enemies. He cried out, at the same time, “I am entirely ignorant regarding those treasures you seek for, and where they are buried. But, even had I a knowledge of all this, my lips should yet be closed. Draw your swords, barbarians, take my chalice, and murder me. Gracious God, I humbly resign myself to Thee!” The barbarians immediately hewed him into pieces with their swords, and with more diabolical rage, because they were disappointed in their expectations for obtaining spoil. At this time the Abbot Diarmait was probably absent from Iona, and the holy martyred priest it would seem, worthily represented their Superior’s authority among the religious. The body of St. Blaitmaic was buried in that place where his glorious crown of martyrdom had been obtained, according to his biographer Strabo; and many miracles were afterwards wrought in favour of several persons, through the merits and intercession of this great soldier of Christ.
    We have not been able to discover whether our Saint ever enjoyed any superior dignity at Iona; but it would seem, from the preceding narrative, that he exercised considerable influence over the minds of his brethren on that island. We are told that in the Irish language this Saint is called Blathmhac. The first syllable of this compound name has an equivocal signification. Blath, when pronounced long, has the literal meaning ” a flower,” and the metaphorical signification “beautiful;” when pronounced short, it is rendered into the English words “honour” or “fame.” The word Mhac is Anglicised “son.” Truly was this heroic man named. For not alone was he the son and heir apparent to his father’s temporal possessions, but he became one of God’s glorified children, secured in the enjoyment of a heavenly inheritance. He plucked the flower of martyrdom with unbending constancy, and he blooms with distinguished brilliancy, “as the apple-tree among the trees of the woods.” His memory deserves to be honoured in the Church, since he achieved a distinguished reputation. This is one, likewise, which no concurrence of events can ever tend to tarnish or destroy.
    Irish Ecclesiastical Record, Volume 9 (1873), 502-508.

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  • Saint Adamnán of Iona, September 23

    September 23 is the feastday of the biographer, successor and kinsman to Saint Colum Cille, Adamnan of Iona.  Below is an account of Adamnan’s multi-faceted life as abbot, hagiographer, lawmaker and ascetic, excerpted from the 1879 book Irish Saints in Great Britain by the then Bishop of Ossory, P.F. Moran. The piece ends with an account of some of the localities associated with Saint Adamnan (or Eunan as he is also known in Ireland), and the account of the relics that he had collected is particularly interesting. Bishop Moran says that Saint Adamnan was best known among his countrymen for his austerities, his reputation today is as an important writer, most famously of the Life of Saint Columba, but also of a number of other works, including his treatise on the sacred places of the holy land. 
    THE SUCCESSORS OF ST. COLUMBA IN IONA
    ..St. Adamnan, whose name is perhaps the brightest that adorns the long roll of the successors of St. Columba. He was born in Ireland, in the south-west of the county of Donegal, in the year 624. A legend connected with his early years represents him as receiving favour and protection from Finnachta, a chief of the southern Hy Niall, and subsequently monarch of Ireland. When the valiant and hospitable monarch ascended the throne, in the year 675, Adamnan who had acquired great fame for learning and sanctity, was invited to his court to become his anmchara or confessor; and he remained there till summoned to the abbacy of lona, on the death of Failbhe, in the year 679. Whilst abbot he repaired the monastery, sending twelve vessels to Lorn for oak trees to furnish the necessary timber. In this work, as Boece relates, he was aided by Maelduin, king of Dalriada, whose death is recorded by Tighernac in the year 590. On two occasions Adamnan proceeded to the court of King Aldfrid of Northumbria. This Prince had lived for many years in exile in Ireland, and Adamnan had become acquainted with him at the court of the Irish monarch; some Irish records even add that he was for some time tutor of Aldfrid, and the intimacy which he thus contracted with him proved serviceable to Ireland in after times. One of the Saxon generals, during Ecgfrid’s reign, having landed a body of troops on the Irish coast, had plundered the fertile plain of Magh-Bregha as far as Bealach-duin, and carried off a large number of men and women into captivity. When, soon after, Ecgfrid set out on the fatal expedition against the Picts, in the year 685, he is said by our annalists to have met with his death and overthrow in punishment of the cruelty he had shown to the unoffending inhabitants of Erin. Now that Aldfrid was recalled to the throne of Northumbria, Adamnan, in 686, proceeded on his first mission to that court, to solicit the release of the Irish captives. He was welcomed by the Northumbrian prince, and found a ready answer to his petition. “Adamnan s demand was,” thus runs the Irish record, “that a complete restoration of the captives should be made to him, and that no Saxon should ever again go upon a predatory excursion to Erin: and Adamnan brought back all the captives.” From the details added in the same narrative we learn the road taken by Adamnan on this occasion. He proceeded in his coracle to the Solway Firth, and landed on the southern shore, “where the strand is long and the flood rapid,” and thence pursued his way on foot to the royal residence. Two years later Adamnan undertook a second journey to the court of Aldfrid. The object of this visit is not recorded, but “it probably was some matter of international policy which Adamnan was chosen to negociate.” It was during this second visit to Northumbria that Adamnan presented to Aldfrid his invaluable work on the Holy Land, entitled “De Locis Sanctis,” a work which Bede can scarcely find words to commend. Adamnan remained for some time in England, and visiting many of its religious homes, became fully acquainted with the correct computation of Easter, of which he soon proved himself a devoted champion. It was on this occasion, too, that he visited the holy abbot Ceolfrid, who, in a letter which is preserved in the Ecclesiastical History of Venerable Bede, took occasion to attest the humility and piety of St. Adamnan, and “the wonderful prudence which he displayed in his actions and words.”
    Adamnan made frequent visits to his native country, and took a prominent part in the synods and conventions of the clergy and princes which were held at this period. The annalists especially record his journey to Ireland in the year 692. At this time the monarch, Finnachta, had incurred the displeasure of the Hy-Niall race by some concessions which he made to the rival clans of Leinster. He had also incurred the displeasure of the clergy, by refusing to the lands of St. Columbkille the privileges which were granted to those of SS. Patrick and Finnian, and Kieran of Clonmacnoise. Adamnan’s mission had for its object to restore peace and to heal the dissensions which had arisen. Finnachta, however, would not yield to his counsel and entreaties, wherefore Adamnan prophesied his speedy overthrow and death, which was verified in 695. In the year 697 he again visited Ireland, and obtained the sanction of the Irish princes that men alone should be subject to military service, for hitherto, writes the annalist, the women and the men were alike subject to that law. It is generally supposed that the “Lex Innocentium,”  with which St. Adamnan’s name is linked in all our ancient records, refers to this exemption of women from military service. It seems to me, however, that it further implied that females were not to be subjected to captivity or any of the penalties of warfare. “These are the four chief laws of Erin,” writes the Scholiast on St. Aengus in the Laebhar Breac: “Patrick’s Law, that the clerics should not be killed; Bridget’s Law, that the cattle shall not be killed; Adamnan’s Law, that women shall not be killed; and the Law of the Lord’s-day, that it be not desecrated.” It was in the same year that a great Synod was convened at Tara, at which all the chief ecclesiastics of the Irish Church, with many of the Irish chieftains, took part. St. Adamnan was one of the guiding spirits of this convention, and in connection with it tradition has attached his name to many of the cherished sites which are pointed out on the royal hill of Tara; for instance, the Pavilion of Adamnan, Adamnan’s Chair, Adamnan’s Mound, and Adamnan’s Cross. At this synod, Flann Febhla, archbishop of Armagh, presided, whilst at the head of the laity was Loingsech, monarch of Ireland, and with him were forty-seven chiefs of various territories. The name of Bruide Mac Derili, king of the Picts, is also marked down among the princes present, and it is probable that his friendship for Adamnan led him to take part in this august convention. St. Adamnan’s Law was sanctioned on this occasion, and other canons, half civil, half ecclesiastical, which have come down to us bearing the name of St. Adamnan, seem also to have been enacted at this great synod. It was by the order of the clergy and princes thus assembled that the famous collection of canons was made, which is now known as the “Collectio Hibernensis Canonum.” The last seven years of St. Adamnan’s life were spent in Ireland, and it is affirmed by some that he was at this time consecrated bishop. He died on 23rd of September, 704, in the seventy-seventh year of his age.
    It was principally for his great austerities that Adamnan was famed among his countrymen, and, indeed, his penitential exercises, as set down in his Irish Life, can be compared only with those of the great fathers and hermits of the Egyptian deserts. For his literary merit he also holds high place amongst the most illustrious of our mediaeval writers. His work De Locis Sanctis, to which I have already referred, was the first after St. Jerome’s time which made known to the western world the condition of the holy places, and the sacred traditions of the East regarding them. St. Adamnan had not himself visited Palestine, but a venerable French bishop, named Arculfus, who had spent nine months visiting the holy places, was driven by a storm on the British coast, and being hospitably welcomed in the monastery of lona, Adamnan carefully noted down the facts narrated by him, and arranging them in due order, composed this most important treatise so valuable for all who desire to become acquainted with the scenes of the Gospel narrative, or who seek to explore the history of the cradle lands of our holy Faith. Adamnan’s Life of St. Columba has already been frequently referred to in the preceding pages. As regards the early history of North Britain, it is scarcely second to the great work of Venerable Bede. Dr, Forbes styles it “the solitary record of a portion of the history of the Church of Scotland” (Kalendars, pag. 265) ; and Dean Reeves does not hesitate to pronounce it “one of the most important pieces of hagiology in existence.”
    A spirit of piety and filial love for his great patron, St. Columba, may be discerned in every line, and he sketches in it, with the enthusiasm of admiration and the love of a son, an exalted model of spiritual perfection for himself and his beloved brethren , the Irish monks. There is also a very ancient tract in Irish called “The Vision of Adamnan,” which under the form of a vision contains a religious discourse on the joys and sufferings which await men in the next world. He mentions as specially condemned to torments those “Airchinnechs who, in the presence of the relics of the saints, administer the gifts and titles of God, but who turn the profits to their own private ends from the strangers and the poor of the Lord.” He very explicitly lays down the Catholic doctrine of Purgatory, for he sets before us three classes of those who suffer for a time but “are destined for eternal life, and even in their torments are free from the rule of the demons, whilst those, who are condemned to eternal torments, are subjected to the demons.” Having described the joys of Heaven, he adds that “his soul desired to remain in that happy region, but heard from behind him, through the veil, the voice of his guardian angel commanding it to be replaced in the same body from which it had passed, and instructing it to relate in the assemblies and conventions of the laity and clergy the rewards of heaven and the pains of hell, such as the conducting angel had made known to it.”
    St. Adamnan is named in the Festology of St. Aengus, and in all our martyrologies, on the 23rd of September. He, moreover, receives the highest eulogies in our ancient records. The introduction to the Vision, just referred to, styles him the “high sage of the western world.” Venerable Bede says that he was “a good and a wise man, and remarkably learned in the knowledge of the Scriptures.” The Abbot Ceolfrid calls him “the abbot and renowned priest of the Columbian order.” The Martyrology of Donegal, having entered his feast on the 23rd of September, adds that “He was a vessel of wisdom, and a man full of the grace of God and of the knowledge of the Holy Scriptures, and of every other wisdom; a burning lamp, which illuminated and enlightened the west of Europe with the light of virtues and good morals, laws and rules, wisdom and knowledge, humility and self abasement.” Alcuin, too, in the verses with which he decorated the church of Tours, mentions St. Adamnan as one of “the renowned fathers and masters of the spiritual life,” whose protection he invokes for the faithful. Fordun, in a later age, commemorates him as “adorned with virtues and miracles,” whilst the Four Masters sum up his character thus: “Adamnan was a good man, according to the testimony of Bede; for he was tearful, penitent, given to prayer, diligent, ascetic, temperate ; he never used to eat except on Sunday and Thursday ; he made a slave of himself to these virtues; and, moreover, he was wise and learned in the clear understanding of the Holy Scriptures of God.”
    St, Adamnan is honoured in Raphoe and many other churches in Ireland. In Scotland he is patron of Furvie on the east coast of Aberdeen, where a venerable ruin still marks the site of his ancient church; it stands in the middle of a small plantation of stunted firs and alder, on a little eminence gently rising froma swampy bottom, with a rivulet half enclosing it on the south side. The church of Forglen, where the sacred banner of St. Columba, called the Breachbannach, was preserved, was also dedicated to him. At Aboyn, on the north side of the Dee, is a large old tree, called St. Eunan’s Tree, at the foot of which is St. Eunan’s Well. The islands of Inchkeith and Sanda had sanctuaries dedicated to him, and his memory was also cherished in Tannadice, Killeunan, Dalmeny, and Campsie. The ancient records particularly attest that St. Adamnan, emulating the piety of St. Germain of Paris, made it his care to enrich the monastery of lona with many precious relics of the saints: “Illustrious was this Adamnan; it was by him was gathered the great collection of the relics of the saints into one shrine, and that was the shrine which Cilline Droicthech, son of Dicolla, brought to Erin to make peace and friendship between the Cinel-Conaill and the Cinel-Eoghain.” In Lynch’s MS. History of Irish Bishops, we are told that Adamnan composed a poem in honour of these relics which he had gathered ; and it is added that he caused two rich shrines to he made for the relics, one of which, with its sacred treasure, was preserved at Ardnagelliganin O’ Kane’s country, the other at Skreen, in the diocese of Killala. This latter spot still retains many memorials of St. Adamnan. The old church is named from him, and a little to the east of it is his well, from which the townland derives its name of Toberawnaun (Toher-Adhamhnain.) Colgan, citing the Life of St. Forannan, tells us that the parish derived its name of Skreen from this famous shrine of Adamnan, “Scrinium Sancti Adamnani”; and that its church was “noble and venerable for its relics of many saints.” The list of the relics preserved in this famous shrine may be seen among the Brussels MSS., and in Lynch’s MS. History, already referred to. There were in this sacred treasure particles from the bones of St. Patrick and St. Declan; portions of the cincture of St. Paul the Hermit, of the mantle of St. Martin of Tours, and of the habit of St. Bridget: there was also the head of St. Carthage, and other precious relics of Saint Mochemogue, St. Molua, St. Columba-mac Crimthan, St. Mathan, and other saints. In the same shrine was deposited a MS. copy of the Gospels, as also a collection of Latin and Irish Hymns, the same, probably, as the two MSS. of the Liber Hymnorum, which have fortunately been preserved to our own times.
    Right Rev. P.F. Moran, Irish Saints in Great Britain (Dublin, 1879) 108-116

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  • Saint Ségéne of Iona, August 12

    August 12 is the commemoration of the fifth abbot of Iona, Saint Ségéne. This is the accepted version of the saint’s name today, Canon O’Hanlon in his account below brings us all of its variations, as he does for the island of Iona which appears in its various forms as Hi, Hy, Ia and the genitive form Iae. If that weren’t enough to contend with, we are also faced with the problem of identifying the island known as ‘Rathlin’ where our saint founded a church. To a northern woman like myself Rathlin island is that place off the County Antrim coast with many historic links to Scotland, but it seems that in this case it may be a place known today as Lambay island off the coast of County Dublin. Saint Ségéne had a long and interesting reign as a successor to Saint Colum Cille of Iona. He was one of those related by blood to the founder and he featured prominently in the Paschal Dating Controversy. Abbot Ségéne was one of those implacably opposed to accepting the Roman computation for the date of Easter. Why the Bollandists appear to have had reservations about ‘numbering him in a Catalogue of the Saints’ I am not sure, the Abbot’s feast is marked on the Irish calendars of the saints both early and late and his repose noted in the Irish annals. I have also been reading an account of this saint by a modern scholar, Professor Máire Herbert, who has some interesting observations to make on the contribution made by Saint Ségéne to the development of the hagiographical school on Iona. She argues that he directly encouraged his nephew and eventual successor Cuimine the Fair to compile a life of their kinsman and founder. The hagiographical endeavours at Iona of course flowered in the famous Life of Columba by the ninth abbot, Saint Adamnan, but Prof. Herbert argues that the foundations were laid under Ségéne. Perhaps in the future I will bring a summary of her thoughts on this saint as he seems to have been a rather more important figure than perhaps Canon O’Hanlon’s account below suggests:

    St. Seighin, Abbot of Iona, and Founder of the Church on Rathlin Island, County of Antrim.

    The festival of the celebrated Segene, is commemorated on this day, in the “Feilire” of St. Aengus. The commentator observes, that he was Abbot of Hi of Colomb Cille. The Martyrology of Tallagh mentions, that veneration was given at the 12th of August to Segene, Abbot, Iae. The Bollandists have a notice of Segenus or Segeneus, Abbot of Hy, at the 12th of August, while remarking, that Dempster and Camerarius noted it at the 7th of April; but, they express a doubt, regarding the propriety of numbering him in a Catalogue of the Saints. He is called Segineus, son of Fiachrius, son to Feradac, son of Ferguss, son of Conall Gulban. A commentator on the Donegal Martyrology makes Seghin the son of Fachtna while the Irish Saints’ Genealogies state, he was son of Fiachra, or of Ronan. Segeni, Abbot of Ia, is commemorated on the same day, in the Festilogium of the Psalter of Cashel. He was nephew to Laisren, the third Abbot of Iona. He is said to have built a church on Rachrainn, Ragharee or Rathlinn Island, A.D. 630, 632, 634, or 635, according to various statements. Dr. O’Conor, however, considers him to be only the restorer of this church. This idea he appears to have entertained, because St. Columkille is said to have been the original erector of Rachrann church. But, it would appear from Prince O’Donnell’s Life of St. Columkille, as also from various other authorities, that the Island of Rachrainn, on which this holy man built the church, belonged to the east of Bregia. It was, in fact, the ancient name of Lambay Island, off the coast of the County Dublin. Adamnan refers to Segene as being the informant of Failbeus, his own immediate predecessor, for certain particulars which are set down in the Life of St. Columba. The Venerable Bede mentions him as presbyter and abbot. He succeeded Fergna Brit, in the year 623; and thus, he was the fifth abbot, in order of time, who followed after St. Columba. He ceased to rule the community at Iona in 652. He was a zealous advocate for the old Irish Paschal observance. He was addressed in 634 by Cummian, in an Epistle on the Paschal observance. The clergy of Rome, in 640, wrote to him another epistle on that same subject. The death of this present saint took place in the year 642, according to the Annals of Inisfallen, or A.D. 651, according to Ussher; or A.D. 652, according to the Annals of Tighernach, and of Ulster. He is registered in the Martyrology of Donegal, at the same date, as Seighin, son of Fochtua, Abbot of Ia-Coluim-Cille. Also his feast is recorded, at this day, in the Kalendar of Drummond.

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