OMNIUM SANCTORUM HIBERNIAE

Tag: Saints of Wicklow

  • Saint Solon, August 19

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

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

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

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

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

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

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

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

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

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

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

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

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  • Saint Ernin Mac Creisin of Rathnoi, August 18

    August 18 is the commemoration of a County Wicklow saint, distinguished by his patronymic, Ernin Mac Creisin. It is a blessing that he is so distinguished as there are at least two dozen other saints of the same name, most of whom it is impossible to identify individually. Our saint, however, is known to us from the Life of Saint Columba by Adomnán of Iona. The author records that he heard of a prophecy about the future greatness of Saint Ernin Mac Creisin, whom he describes as ‘famous through all the churches of Ireland and very highly regarded’ (book I:3) which was made by Saint Columba when he encountered the boy Ernin at the monastery of Clonmacnoise. Saint Adomnán further records that the account of the prophecy was given by Ernin himself to another abbot of Iona, Ségéne, whose feast we celebrated last week. Today’s saint Ernin, however, is not the only saint of this name to be associated with the monastery of Iona, as the Life of Saint Columba records that an uncle of Saint Columba bore this name and various nephews have also been proposed. The founder’s uncle and our saint, however, are two distinct individuals. Canon O’Hanlon’s account below records some of the struggles that earlier hagiologists experienced in trying to sort out the individual careers of the various saints Ernin. He perhaps muddies the waters even further by introducing the evidence from the Scottish calendars that sought to identify our saint with their Saint Marnock, but until I can do some further research I would be reluctant to accept that identification at face value. As the Irish calendar entry from the Martyrology of Aengus (which I have transferred from the footnotes into Canon O’Hanlon’s main text) makes clear, Ernin Mac Creisin is identified both with the locality of Rathnoi, modern Rathnew, County Wicklow, and with a hypocoristic or ‘pet’ form of his name which may have given rise to the idea that this Irish Ernin is also the Scottish Marnock. Finally, I could not resist reproducing the charming engraving of Rathnew from page 266 of volume 8 of The Lives of the Irish Saints, I’m sure it doesn’t look like that today!

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

    [Sixth and Seventh Centuries.]

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

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

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

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

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

    Content Copyright © Omnium Sanctorum Hiberniae 2012-2015. All rights reserved.

  • The Monastic Life of Saint Kevin

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

    The Expulsion of the Demons from Glendalough

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

    An Angel Vanquishes the Monster of the Lake

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

    Dinner for the Reapers

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

    The Counsel of Garbhan the Hermit

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

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

    The Nun Cassayr Makes New Garments for Saint Kevin

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

    The Last Days of Saint Kevin

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

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

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