No More Learning

the Bollandists are not convinced—and— seem objections. 2° However, they
tohavesufficientintrinsicevidencetodeducefromCadroe'sActs thatthis saint was a native of Ireland, ahhough it is certain his education was received there. In this opinion, we Hkewise concur. We shall now proceed to relate the recorded facts of his history. St. Cadroe is sometimes called Kaddroe, and, sometimes, Hadroe. As a new olive, from a good parent stock, he was the son of Foitheach^^ or FochereachjS^ a nobleman, and the second husband of Bania,33 who had sons by her former spouse. Yet, when after- wards married, no child was born to them, until her husband and herself prayedferventlytoSt. Columbanus334 when,onenight,whileinfastingand prayer, they watched at his tomb, having lighted candles in their hands, sud-
denly, the separate tapers seemed to form only one light.
Then appeared a
"
O
hath moistened stole, and thy prayers have been accepted in God's sight ; so that as Samuel had been granted to the entreaties of Anna,35 and her conception of those of Rebecca,3^ it hath been decreed, that you shall conceive and bring forth a son, called Kadroe, a future light of the Church, who, in accordance with his name, shall be an invincible warrior37 in the army of the Lord, always opposed to danger, while fighting for the house of Israel. " Aroused from sleep, and full of joy for the favour obtained, the pious couple took their departure, confident that their future son should prove a source of untold blessings to all. Accordingl)', in due course, the child was born, and his parentsbestowedonhimthenameofKaddroe. Colganthinkshewasborn in the north of Ireland. 3^ The noble or respectable families, according to a custom prevalent in the Irish nation, no sooner heard of his birth, than they severally sought to become his fosterers. 39 To avoid all cause for jealousy, Kaddroe's mother declared, that she should not withhold her son from that person, to whom God would assign him. In a vision, which took place during sleep, the mother clearly saw that matron, who was destined to take charge of him, and with general consent, she assumed tlie task of suckling andnursingKaddroe. Hisfatherearnestlysoughttohavehiminstructedin useful pursuits j for, even in his tender age, the child showed an aptitude for
man,
in a beautiful
habit, saying,
Thy tears,
woman,
my
cap. ii. De Patria, pp. 505 to 507.
3' Such was the name, as found in Col-
gan's copy, of St. Cadroe's Acts.
3^ This is the form, the Bollandists met
relics formerly reposed, and which, in con- sequence, might be regarded as his tomb.
35 i. Kings, i
^ See Genesis xxx.
37 As in the manuscript copy he had, Col- gan sometimes found the name, written Caddroe,andsometimesCadroe; hethinks the author mistook the original spelling or
with, in their copy. Colgan conjectures,
however, that Ferathach or Fochartach is
probably the correct rendering, and more in
accordance with ancient Irish names. He
shows, too, from the Irish Annals, that pronunciation of the name ; for, cath, in Fogartach and Feradhath were names known
m Ireland, about our saint's period.
33 We are informed, by Colgan, that in the Irish language, this name has a signifi-
"
cation, which means
3+ It seems no easy matter to determine,
who this St. Columban had been, since there are so many thus called, in our Irish
Martyrologies. Colgan argues, it could not have been Columkille's tomb, at lona, that is here meant ; because about the year 831, for greater security, Diarmait, Abbot of that Monastery, brought his relics to Ireland. See Dr. Reeves' Adamnan's "Life of St. Columba," Additional Notes, O, p. 389. The Bollandists assert, however, that even if this be admitted, Cadroe's parents could have visited that place, where St. Columba's
Irish, has the signification of "war," or "battle," and roe, the same as agon, means the place "for battle. " Or, if for Cathroe, we read Cathoer, its derivation means "war- ring," and becomes identical with "war- rior :" this was also a name, frequently met
with, in our Irish Annals,
38 Tq us, Scotland seems more likely to
have been the country of his birth,
3? This has been a very prevalent custom in Ireland, from times remote, and even to a comparatively recent period. This habit was supposed to involve the duty of alliance and protection, from the fostered and his family to the fosterer, in after time. Depen- dants were regarded in the light of relations, under such conditions. The Bollandists re- mark, that it is likely these customs of older
white" or "fair. "
March 6. ] LIVES OF THE IRISH SAINTS. 185
such education. The saint had a cousin-german on the father's side, and whowasnamedBeanus. 4° Thiswasaverypiousman,whowasaddictedto the offices of prayer, of alms, and of self-restraint. He offered prayers for the child's saWation, and the old man had a vision, that the boy should be sent to school, so that he miglit be prepared to enter upon the clerical state. When this was related to the father, he felt unwilling to be deprived of an only son, who, it was hoped, might inherit his temporal possessions, and who shouldbecometowardshimasastaffinoldage. But,theLordwaspleased to bless Cadroe's parents with another son, whom they called Mattadanus. *^ Then Beanus was urged in a vision, once more to see the father, and to warn him, that he should not hesitate to make the sacrifice Divine Providence re- quired. Even a miracle was performed, to urge on his determination. The parents again sought the tomb of Columbanus, and there with prayers, they made an offer of their son, Cadroe, to their old relative, who undertook the charge of training him in holy wisdom, and in a knowledge of the Divine law. Cadroe answered well to these efforts, for as he advanced in years, he soon outstripped his other schoolfellows, in ability and knowledge. While thus engaged, some disturbances arose in the neighbourhood, and his fosterers urged the youth to take up arms, in order to protect them from the raids of their enemies. Notwithstanding the care of a cleric, to whom Beanus had entrusted Caddroe, during a temporary absence, the youth marched with his friends and pursued their invaders to the banks of a swollen river. This the pursuers could not cross, for want of boats ; and, meantime, the cleric brought word to Beanus, about Caddroe's action. Being sharply reproved for his neglect, the cleric was told to hasten with all speed, and to
command the pupil to desist from his purpose. Soon Beanus followed, and asking, why his relative had been inflamed with such rage, was told, that honour or duty urged him to assist his fosterers. These reproved the old
man's efforts, in soothing the youth's anger. A test was proposed, that Cad- roe's Book of Gospels should be produced and opened. The first text read
was this " Of him, that taketh away thy goods, ask them not again. " 42
:
pleasing
the another text was " All that take young man, produced,
This not
the sword shall perish by the sword. " ^3 Again was it necessary to have recourse to the Book, in order to procure Cadroe's obedience. This text
Scotia had been introduced into Albanian Scotia.
<° The Bollandists consider it likely enough, he was Cadroe's father's brother, inasmuch as he is called an old man. Col- gan remarks, that there were many Irish saints, bearing this name ; yet, it does not seem necessary to notice the dates of their festivals, for the Bollandists remark, that our saint's instructor may not belong to the number, and that he may not have been an Irishman.
*' It is obsen'ed, by Colgan, that in his day, there was a noble and an ancient family of Southern Connaught, called O'Mattad- han, or O' Madden ; but, he would not assert this family name had been derived from the present Mattadanus. However, it is re- markable, that during his age, and in that of his brother, St. Cadroe, many bearing the former name are known to have lived in Ire- land, as instanced in our annalistic entries. Thus, in Sil-nanmchada, its chief Mattada- nus died, a. d. 1008. Thus, at a. d. 947,
Mattadanus, the son of Aidus, King of Ul- tonia, was killed ; and again, at A. D. 1005, Mattadanus, the son of Domhnall, King of Ultonia, was slain, at Down. Colgan seems to hold it as probable, the latter was re- lated to St. Cadroe's family, inferring that it belonged to Ulster, as did also the St. Beanus, mentioned in the Life. Again, he thinks, that the DaJ. fiatach family, from whom these kings descended, lived away from the eastern shore of Loch Eachach, or Lough Neagh, so that, when Cadroe re- turned home from Armagh, this would seem to be the sea over which he sailed. Colgan also supposes, that St. Brigid's church, in which Cadroe prayed, was to be found in the same tribe-land. The Bollandist editor urges, however, as an objection, that from Ultonia, too, the Albanian Scots derive their common origin, language and names, so that little can be inferred, from the name of Mattadanus, to elucidate Caddroe's native
place,
''-St. Luke, vi. 30.
1 86
LIVES OF THE IRISH SAINTS.
[March 6.
was then
quoted :
" Thou wicked I servant,
forgave
thee all the
debt,
because
thou besoughtest me : shouldst not thou then have had compassion, also, on
thy fellow-servant, even as I had compassion on thee ? "' ''* Cadroe then
yielded to the entreaties of Ceanus, and returned to his studiejs and devout
course of life. While the old man Beanus rested one day on his bed, and
Kaddroe, with his companions, reposed near ; the Blessed Virgin appeared,
so full of years, as if she belonged not to that century, but having a counte-
nance brighter than the sun, while clothed in a septiform garment of wonder-
ful magnificence and of an intricate pattern. This vision filled the old man
withdelight,sothatheenquiredwhoshewas,andwhenceshecame. She
then said " I wisdom dwell in counsel, and am present in learned
:
thoughts. " 45 Afterwards, she expressed a desire, that the young man might be given to her, and then she vanished from Beanus' view. Meantime, a
great desire possessed Cadroe, to engage on the study of humanities,'*^ and, to gratify his tastes, Beanus prepared whatever was necessary, to send him on
his way to Ireland. ^? and to fit him out for the schools, at Armagh. Here, after being imbued with a knowledge of the Divine precepts, he did not fear to acquire secular learning, which even serves to elucidate the more necessary science. •^ In his extensive course of studies, Cadroe surpassed all his class- fellows ; and, we are informed, that he read, whatever the Poet sung, the Orator spoke, and the Philosopher thought. Nothing escaped his research ; he learned the sciences, which treat about number, measure and weight,'*9 touch and hearing ;5° he was able to describe the most occult courses, and the spaces occupied by the stars. s^ Thus instructed, he crossed the sea, and returned to Beanus. Then, throughout the whole of Scotia, he faithfully spread that good seed, he had gleaned among his fellow-servants ; for, although the Scots had many pedagogues, they had few masters, and Cadroe greatly spread a knowledge of the arts among them. Wherefore, as his lips taught science to many, affliction fled from him ; for, from the time of his arrival, none of the learned had crossed the sea, but they remained in Ire- land. 52 His aged relative was rejoiced to find the improvement in Cadroe, and in all he did or attempted, no other person was known to excel him.
Besides, old Beanus prayed God to direct him, while the youth was growing
to man's estate ; when, one night, fatigued with vigil and with singing the Divine praises, he rested on his bed. While between asleep and awake, he beheld the vision of a great assembly. Wondering what this could mean,
*3 See St. Matt. xxvi. 52.
^ St. Matt, xviii. 32, 33.
45 Prov. viii. 12.
4* The Acts have "secularibus tradatur
studiis. "
47 Colgan would have us believe, that our
saint was not living out of Ireland, at this time; but, the context of his Acts seems to favour a different idea, and the Bollandist editor observes, that until Colgan could point out a Hibernia and an Artmacha outside of Hibernia itself, that opinion should be held.
4* His Acts state, Cadroe or Beanus
knew, that Plato the Pagan Philosopher, moved thereto by the fame of Jeremias, went to Egypt, and from a conference held with this prophet, he found out, what he did not previously know, the existence of
one God over all things. Stephanus, with several other Doctors and Historians, held
a like opinion.
9 This refers, we presume, to the science
of arithmetic and mensuration.
so xhjg indicates his knowledge of natura
philosophy.
S' This seems referable to the theoretic
knowledge of astronomy, taught then in Irish Schools. The Acts thus state, "ad ultimum astrorum occultos tractus et cursus radio doctius Egino, quo nescio an aliquis in coeli Hierarchia probatior sit, designavit. ''
sa The meaning of this sentence, in the original, is difficult to be understood. To us, it seems most probable, that the students who came from Scotland to Ireland mostly remained in the latter country. It cannot be supposed to mean, that no learned men had emigrated from Ireland, before that time ; for, such a conjecture must be in conflict, with the most notorious fads of European historj-.
March 6. ] LIVES OF THE IRISH SAINTS. 187
one of those persons composing it presented a most reverential appearance, and said to Beanus, " It is now expedient to increase the army of the eternal
" Do
who shall run in the sight of this directing leader, who comes leaping in the
king. " Then,
to the rest he
spoke,
you
inscribe the names of
youths
He tells us, to show this man behold- ing us, what they must pass over. " Then, Beanus saw three caves, dug out of the earth ; two of these were not of great extent, but the third cave was
one of immense depth and width. Beyond it, however, seemed a region of splendour and agreeableness. The old man asked, what was meant by such a portent ; and, he was told, that if his youth desired their leader's favour, they must pass over these caves. Beanus especially feared for Kaddroe, but he was told not to dread, because all should accomplish the feat, in a dis- similar way, and that his relative, for whom he had most fear, should be the first to cross in a successful manner. He was told, likewise, the meaning attached to those three caves. The first cave signified, a voluntary relin-
quishing of temporal possessions ; the second, exile from one's country ; and the third, the exercise of a monastic life. In fine, their opposite bank be-
tokened the possession of eternal happiness. Then, the vision ceased, the old man arose from his bed, nor had many days elapsed, until the Lord said
from and kindred, and from the house of thy country
mountains and passing over the hills.
to " Kaddroe,
Depart
thy father, and go to the land, I shall show thee, and I shall make you the
leader of my people, and I shall exalt you above the clouds, and I shall grant you the inheritance of Jacob, thy father. " Awaking from sleep, Cadroe had a great desire to commence his pilgrimage, and to leave all things ; but, rumours spread his intentions abroad, and rich and poor were alike grieved. As if this were a national calamity, people of every age and condition, in Scotia, sent their remonstrances and objections to him. 53 These caused him to reconsider his determination. We are told, that it was his custom, to seek in solitude a great tree, beside a river. Lest this should carry him off in its current, he held a rope attached to the tree ; and, divesting himself of gar- ments, during the coldest nights of the year, he plunged into the water, and remained there, until he recited from the one hundred and eighteenth to the one hundred and thirty-third psalm. 54 But, Cadroe's purpose began to revive, although winter had now come, and the sea was very rough. Not only the people of Scotia, but the king, who is called Constantine,55 sought this time, to divert him from his intention. Especially, while he was praying in the church of St. Brigid,56 both nobles and commonality flocked thither ; but,
53 The Bollandists remark, that at this
time, Caddroe had already passed his fortieth year.
that King Constantine, mentioned in the text ; while, he thinks, the circumstances of
time, place, affinity, dignity, &c. , are favour- able to such a supposition. See E)r. O'Dono-
s'* Suchausterepracticesofpenanceoften
are mentioned, in the Acts of our Celtic van's
"
Annals of the Four Masters," vol.
saints.
55 Colgan will have it, as probable, that sinceConstantineO'Ne—illflourishedinUl-
tonia, about a. d. 850 probably Conn, son of Donnchadh, heir apparent to the—sove- reignty, slain, a. d. 942, is here meant and, as he was of royal stock, belonging to the Kinel-Eoghan, he deserved the title of king, over that province, following the Irish custom. According to race and prospects, he might have been regarded as the future king of Ireland. Again, we find Aedh, son of Conn, and royal heir of Oileach, was slain, A. D. 1009 or loio. Colgan knows of no other more likely than he, to have been
ii. , pp. 650, 651, 762, 763. The Bollan- dists state, however, that the Constantine
meantwasnothe,who,accordingtoMajor, took the monastic habit, A. D. 941, and who
lived, in that state, for fifteen years ; but, rather Malcolm then reigned, although the author of our saint's Acts was ignorant of this fact.
56 Both in Ireland, and in Scotland, several different saints, named Brigid, are venerated. The Bollandists think, this one was St. Brigid, related to Granard, King of the Picts, and who lived about the end of the seventh century, she having been in- terred at Abernethy.
when they urged him,
not to desert their
country,
Kaddroe
answered,
LIVES OF THE IRISH SAINTS.
[March 6.
" I
shall not leave you, since wherever I may be, I shall keep you in my
memory. " Where the church of St. Brigid was situated has been disputed.
According to Colgan,57 it lay within that district, now known as Kilbride
in the of — Antrim, and not many miles north-eastwards
parish, barony Upper
fromthetownofAntrimss -^yhereyetarearemarkableRoundTowerssand
Round Tower of Antrim.
Other antiquarian remains—in that county, bearing the like name. How- ever, the IBollandists hold, that the site of this church must probably be sought for at Abernethy,^° in Scotland, and about fifteen miles distant from St. Andrew's. ^' In a matter of such difficulty, we shall not undertake to offer an opinion ; but, it is related, in his Acts, that St. Cadroe's reply did notsatisfythose,whowereassembledinSt. Brigid'schurch. Theyinsisted,
57 This is rather inferred, from the theory
he advances, that probably St. Cadroe drew
his origin, from the territory of Hy-Tuirtre,
and from the Dalfiatach family. Regard-
ing the extent of Hy-Tuirtre, tlie reader is
referred to its description, in the Rev, of the round tower, which is here intro-
William Reeves' " Ecclesiastical Antiquities
of Down, Connor and Dromore. " Appen-
dix, BB. , pp. 292 to 297.
5' The parish of Antrim is situated, within
the baronies of Upjier Antrim and Upper Toome. It is described on the " Ordnance Survey Townland Maps for the County of Antrim," Sheets 43, 44, 49, 50. The town itself is within the barony of Upper Antrim, and it is shown on Sheet 50. libd.
59 A course drawing, and a notice of this object, appear in Dr. Adam Clarke's
duced, was taken by Mrs. Millard, from a
photograph, by Frederick H. Mares, 79
Grafton-street, Dublin.
Near this, it is
supposed, the original church of Antrim
stood. Within the present century, vast
quantities of human remains were cleared
away from the adjoining space, and now
only a smooth sward and trees surround it.
"Works," vol. xi. , p. 80 ;
as also, in the
this place, a parish chiefly in Perthshire, and partly in Fifeshire, in Fullarton's " Im-
perial Gazetteer of Scotland," vol. i. , pp. 22 to 24.
^' This is Constan- where the king-monk
tine lived.
"Dublin vol. Penny Journal,"
No. pp. 17, 18. The notice in this latter case
ii. .
55,
was written by S. M'Skimin. The doorway
of this tower is beautifully represented and described, in Dr. Petrie's "Ecclesiastical
Architecture of Ireland," &c. , part ii. , sect, iii. , subs. 3, pp. 403, 404. The engraving
'°
There is a very interesting account of
March 6. ] LIVES OF THE IRISH SAINTS. 189
that the relics of saints there venerated should be produced, and laid before "
him, to oblige his consent to their wishes. He replied
saints' relics, for the purpose of compelling me to renounce my will, ask their suffrages with me, that I may discover, whither the road of salvation leads, as Christ hath not taken into account your desires, when offering a reward to those,wholeavefather,mother,brothersandsisters. Again,whenAbraham, in obedience to God, went out from his country, and from the house of his
father,
reputed
people his parents threatened to detain
itwas
tohimas ^^ Invain,the and justification. " king
insisted on his compliance with their wishes ;
him by force, even by having him committed to prison. Cadroe only replied,
*' This you can do, but so long as I shall be kept in chains, I shall neither eat nor drink. " Then came a wise abbot to the king, and he was called
Mailedarius. ^3 He said
:
" If we cannot turn this man from his purpose, we
can at least help him on his way, and thus have a co-operation in his
labours. " Then, the people collected gold and silver, garments and horses,
as an outfit, when having obtained the abbot's blessing, and escorted by the king himself,^'^ Cadroe set out for the land of Cumbria. ^5 a certain ruler, named Douenaldus,^^ who was related to our saint, then governed that dis- trict, and came out to meet him with great joy. Having remained for a time, Douenaldus brought him to a city, named Loida,^7 or Loidis, now Leeds, which layontheborders,betweentheNormans^^andtheCumbrians. Therehewas received, by a certain nobleman, named Gunderic, by whom he was brought to King Erichius,^9 in a city, called Euroacum. 7° The wife of this latter had been related to Kaddroe. Thence he departed for the city of Lungdina,7i thought to be London, on the River Thames, and here he dwelt with an old man, named
Hegfrid, by whom he had been received. This happened, towards the
middle of the tenth century. While here, a great fire broke out one night,
and the chief part of the city was consumed, when Hegfrid besought his guest to offer up prayers for the safety of what remained. Rushing between that part, which had been burned down, and that which stood, Caddroe
^ ^® Genesis xii. , i, 2, 3.
^3 According to the Irish Calendars, there is a St. Maelodhar of Bri-molt venerated, at the l6th of July, and a St. Maeldobhar, at the 25th of October ; but, Colgan does not affirm, that either is meant here, nor would the Bollandists admit the affirmative, even if asserted.
** This was probably some king of Scot- land, living at that time.
According to Colgan, at that time Nor- thumbria was subject to the Danes or Northmen, and thus is the name Normanns, as here written, to be understood.
*' He is called Iricius, by William of Malmsbury, in " De Gestis Anglorum," lib. ii. , cap. vii. liovendon states, that King Edmund having expelled two Northumbrian rulers, Analaf and Reginald, between A. D, 947 and 955, Ericius reigned for some years
*5 This is intended for Cambria, the subsequently, over the Kingdom of Nor-
ancient name of Wales.
^ The Bollandists state, that this name is
identical with Domnaldus or Domnalus, and that he was the same as Dummailus, King of Cumbria, who is mentioned by Matthew of Westminster in his "Flores Historia- rum," at A. D. 946. See p. 366. King Edmund made over his country in that year to Malcolm I. , King of the British Scots, and accordingly after the visit of St. Cadroe to him.
y The Bollandists are of opinion, that this place may have had its denomination from a gi-eat forest, which Camden states to have been on the borders of Northumbria, and beyond the Pictish wall. This was known as the forest of I^ovves, which seems like the Latin, Loida. It was on the north-
em bank of the River Tripallus.
thumbria. ThisErichadbeendrivenfrom Norway, by his brother Haco, and he had wandered for years an ocean pirate, until he landed in Northumbria, where he was im- mediately saluted as king. See Dr. Lin- gard's "History of England," vol. i. , chap, iv. , pp. 210, 211. In fine, Analaf, the fugitive prince, overcame him in battle, and Eric, sometimes called Eilric, perihsed A. D. 950, in the wilds of Stanemoor, through the treachery of Count Osulf, and the sword of Macco,thesonofAnalaf. SeeMatthewof Westminster, " Flores Historiaram," p. 369.
7° For this, we should more correctly
read, Eboracum, the present Archiepiscopal city of York.
'' By the ancients, it is variedly called
Lundinum, Londinum, Lugdina, Long- donia, and Lundonia.
:
If the you bring
1 90 LIVES OF THE IRISH SAINTS. [March 6.
turned his eyes and heart towards heaven, in prayer, and then raising his hand caused the flames to cease. Thus was the city saved from destruction, and
the inhabitants, giving praise to God, did not fail to proclaim the merits of his great servant Cadroe. It would seem, that during this time. King Edmund reigned in England,7^ and his palace or fortress was in the city of Winde-castra,73nowWinchester,? ^ Hegreatlydesiredtoseeoursaint,when the latter remained with and delighted him, for a time, by his agreeable society. The Bishop of Wilton,? ? St. Odo,? ^ conducted Caddroe to a port, calledLimenorLeman. ? ? Thereembarking,withhiscompanions,onsome vessels, a storm arose, and tliey were driven back again to the shore. This
caused great anxiety, for they were nearly shipwrecked ; and, after a day of privation and exhaustion, Cadroe lay down on a bed, when he was advised, in a vision, to leave his nephew and some companions behind him, so that he might arrive prosperously at that place, for which they were bound. Wherefore, having related this admonition to his companions, Caddroe's nephew, having obtained a vehicle and some money to bear his travelling charges, was sent home. Then, the remaining missionaries embarked, and afterafavourablepassage,theyreachedtheportofBoulogne. Ithasbeen
stated, that Cadroe left, in company with Saints Malcallan,? ^ Fingen,79 Las- sarus^° and others, and about the year 946, or at least after 940. ^' After
landing, they journeyed on to the Monastery of Perrone, where our saint askedSt. Fursey^^inprayer,toshowwheretheyweretoserveGod. Then,
the Blessed Fursey appeared, in a nightly vision, and declared to our saint, that he should change his place. Herswindis, a noble, devout, and wealthy matron lived near, and the thirteen pilgrims, who had arrived, were invited to her house. They thought to elect St. Cadroe, as their superior, but he declined that office ; when, they agreed, that St. Malcallan^3 should be their abbot over a Monastery, known as St. Michael, in the wood of Therasche, where they lived by the labour of their hands, and aided by the munificence of
Herswindis, and of her husband. Count Filbert. But, Cadroe sought the
monastic habit, at Floriacum, or Fleury, under a holy superior, who is called Erchenald or Erkembald. ^-* This happened on the Feast of St. Paul's con- version. ^5 In like manner, St. Malcallan desired to live as a simple monk, under Agnoald, Abbot over Gorze, in Lorraine. Through the earnest solici- tations of Herswindes, both were brought back to St. Michael's Monastery,
7' From A. D. 941 10946.
"The Latin name for it is Wintonia.
7* Bishop Milner has written a very inter-
esting and learned "History of Winchester. " 75 This town is of great antiquity, and derives its name from the River Wily. It is supposed, by Baxter, to have been for- merly the Caer-Guilo, or capital of the British Prince Caroilius, and subsequently a seat of the West Saxon kings. In 905, it
only eight from Dover or Canterbury. It was called Westhyt, and later still Hyth, a town most convenient for a passage over to Gallic Belgium, but latterly much choked, at the port, with drifting sea-sand.
'^ See his Life, at the 2ist of January.
79 See his Life, at the 5th of February.
^° His identity has not been discovered. ^' See Dr. Lanigan's "Ecclesiastical His-
tory of Ireland," vol. iii. , chap, xxiii. , sect. was erected into an episcopal see, for the ii. , and n. 4, pp. 396, 398.
district of Wiltshire. About the ^* See his at the i6th of beginning Life,
of King Athelstan's reign, dating from A. D. 925 to 941, St. Odo became its bishop, and in 942, he was translated to be Archbishop of Canterbury. Wilton is 85 miles W. S. W. from London.
7"^ His feast is kept on the 4th of July, and
he died at a great age, A. D. 961. He ap- pears to have been Archbishop of Canter- bury, when he first knew St. Cadroe.
77 Ptolomy calls it Alfirfv. Camden tells us, it was thirty miles from London, but
January. ^3 By Flodoard, he is called Maccalinus.
^* According to Claude Robart, in the "Gallia Christiana," he immediately suc- ceeded St. Odo, of Cluny, who died on the
i8th of November, and according to Flo- doard, A. D. 943. See the catalogue of the Abbots of Fleury. He is said, by Butler, to have become a monk at St. I3ennet's on the Loire.
^5 On the 25th of January.
March 6. ] LIVES OF THE IRISH SAINTS 191
at Thierasche. Again, the Abbey of Wasor,^^ called in Latin Valcidorus, or Vallis decora, was situated in the diocese and province of Namur, in
Belgium. It was founded, a. d. 944, by Count Eilbert and his wife Heresinde, under the invocation of the Blessed Virgin Mary, and it became a celebrated Benedictine institute. ^7 It was situated on the Meuse. This foundation was afterwardsunitedtothecongregationofBursfeld. ^^ St. MalcallanAvascalled upon to preside over both of these foundations ; but, finding that he could not conveniently govern both houses, he wished to resign Wasor to Cadroe's care. Several joined their entreaties to Malcallan's, and notwithstanding Cadroe's reluctance, his humility and desire to avoid scandal compelled him to consent, especially as King Otho I. , then king, and afterwards German Emperor, compelled him. Early distinguished for zeal and piety, it has been stated, that Cadroe lived under the rule of a venerated master, Forannan,^? intheMonasteryofWasor,untilthedeathofthelatter,atthatplace. This, however, is a statement, by no means warranted, from the Acts of our saint as published ; and, in point of fact, the best informed writers assert, that St. Forannan succeeded him as superior over this establishment. While, in all his actions, Cadroe kept the example of his great predecessor and master in view ; his devotions and religious austerities were remarkable, and his great celebrity brought numbers to embrace a religious life, subject to his rule. Among these was a nobleman, named Girerus,9° who having received a wound from a knife, while engaged in the kitchen, he was miraculously
healed by the holy abbot. Herswindes had founded another religious establishment, about two miles from St. Michael's Monastery, and there she had a number of nuns to serve the Lord, at a place called Bucceleum. 9^ Here, one of the nuns, supposed to be possessed by an evil spirit, received relief, through the ministry of St. Cadroe. Then, his fame had culminated, and Adalberus, the noble and pious Bishop of Metz, called to his coimcils two venerable men, named Agenaldus9- and Ansteus,93 from whom he enquired about Cadroe, and obtained the most favourable report. The latter came to celebrate the festival of the holy martyr Gorgonius,94 and a great multitude of persons happened to be present on this occasion. Here, influence was brought to bear on Cadroe, so that he might leave Wasor, and take upon himself the government of a place, not far from Metz, where the bodies and relics of many saints had been long preserved, but which was then in a sadlyneglectedcondition. Havingconsentedtoassumethechargeofsouls, Cadroe selected some of his religious, at Wasor, to aid his future labours. Dr. Lanigan says, that Cadroe left an abbot there, in 954 or 955, when he removed to Metz. 95 But, the Acts of our saint have it, that the religious, who remained, selected one of their own choice f^ yet, it was not a fortunate
'^
It was also called Waulsor, Walcourt, and Vallencourt.
^^ Otho I. , King and afterwards Emperor
/Esia, between Veruinum and Capella.
9= He died a. d. 962, or the year imme-
diatdly preceding it.
^3 He was a monk of Gorze, and he was
created Abbot of St. Arnulph, A. D. 944. He died, A.