No More Learning

It is, indeed, a difficult matter to understand that mixture of generosity and ferociousness, which has been known to characterise the manners of our forefathers. The wild excesses of barbarity owe their origin to ungovernable fits of passion, whch overcharge man's nature with the ripe growth of licentiousness. Innate generosity is overshadowed or extinguished, where customsanctionsactionsoftreacheryandbloodshed. Thebarbarousdeed it was designed to put into execution during the cover of night and darkness.
However, the most awful punishments are inflicted by Divine Provi- dence, on the crimes of perfidy and cruelty, as happened in this case. To complete his perfidious proceeding, Cian invited the Colla da Crioch chiefs to a feast which was prepared, as he said, for them. His real intention was to surprise them, and at a moment when they should be least on their guard
•The limits of this plain are given, in s See Rev. Dr. Kelly's edition of "Cam- that portion of the Life of St. Grellan, brensis Eversus," vol. ii. , chap, xv. , pp.
The
old tribe," probably in allusion to the aboriginal colony there settled. The
Magh-Seincheineoil.
English equivalent
to this
is,
quoted by Dr. O'Donovan, in "Tribes and Customs of Hy-Many," p. II.
3 According to Dr. Lynch.
4 This latter seems to have been the num-
ber, according to an old Irish poem, in the Life of St. Greallan.
260, 261.
°See an account of the Firbolg possession
of Hy-Many, in Eugene O'Curry's work "On the Manners and Customs of the Ancient Irish," edited by Dr. W. K. Sullivan, vol. iii. , sect, xxii. , pp. 83. 84.
" the of the plain
September 17.
j
LIVES OF 7 II h IRISH SAINTS.
427
against his treacherous designs. • With such a purpose formed, he placed
some soldiers in ambuscade, to slay the expected guests. Religious feeling and principle are necessary to control heartless savagery. True civilization can only follow, in the wake of Christian morals and influences, while here too, the miraculous power possessed by the holy Grellan, and also his prophetic spirit, were rendered manifest to all concerned.
The Colla da Crioch host was then encamped, at the foot of Seisidh- beag, in the territory of Maenmagh. At this time, Eochaidh and Maine were at the foot of Bearnach na n-arm. Having some intimation respecting the design of Cian and of his armed bands, and being apprehensive regarding the violation of a truce to which he was the principal guarantee, St. Grellan perceived the armed bands from the door of his church. Raising his hands towards heaven, and beseeching the God of hosts to avert the consequences of such foul treachery from those chiefs who were doomed to destruction, his prayer was heard, as the account declares. The hosts of Cian, with their leader, were swallowed up, and buried beneath the plain, on which they stood. It was suddenly changed into a quagmire, and here
they all miserably perished. This place afterwards received the name Magh "
Liach, i. e. , the plain of sorrow," since it proved such to the perfidious Firbolgs? ; and, Dr. Lynch declares, that in his day this marsh was quite
impassable either for man or "beast5
It is said, St. Grellan then informed Maine and his people about this treacherous plot contrived against them, and its signal failure followed in the manner described. He then coun- selled them, to take possession of the Firbolgs' territory, to cultivate brotherly love, to abominate treachery, and to establish a legal rate for ecclesiastical purposes, by accepting a law imposed on them by himself.
The Clan Colla agreed to his proposals, and Maine desired the saint to name his own award. In compliance with such request, he is said to have repeated in the Irish language some verses given in his Life. These, how- ever, bear intrinsic evidences of having been extracted from Bardic remains, or of having been composed by his biographer. The following is the literal English trans—lation, as furnished, from the original Irish verses, by Dr. John 0' Donovan
:
M Great is my tribute on the race of Maine,9 a screaball (scruple) out of every townland.
Their successes shall be bright and easy ; it is not a tribute acquired without cause.
The first-born of every family to me, that are all baptized by me.
Their tribute paid to me is a severe tribute, every firstling pig and firstling lamb.
7" Hodieque invia est; incendentium fourteenth century? ''—"Tribes and Cus-
gressibus ita coedens, ut in ea nee homine—s nee pecudes vestigia figere possint. "
" Cambrensis Eversus," vol. ii. , chap, xv. , pp. 260, 262.
toms of Hy-Many," p. 12, note (z).
9 In another of the "Tribes and part
Customs of Hy Many," p. 8 1, we are told, that " The race of Maine, both women and
8
Regarding this event, Mr. O'Donovan men, pay a sgreaball caethrach to St.
remarks, " It is to be lamented that no Fir- bolgic writer survived to relate the true account of this transaction, for every acute investigator of history will be apt to suspect that the treachery was on the side of the
conquerors, the Claim Colk, But who would have the courage to write this in the
Grellan. " And Mr. O'Donovan, in a note "
.
on the passage, remarks, Sgreaball caet- rach {Sgreaball), which literally means a
scuptulum or scruple, and was at three-pence,
is sometimes indefinitely used to denote any
tribute. " Here sgreaball caethrach signi-
"*
fies tribute," or tribute in sheep. "
428 LIVES OF THE IRISH SA1N7S. [September 17.
To me belongs—may their cattle thence be* the more numerous —from the ;
race of Maine, the firstling foal.
Let them convey their tribute to my church, besides territory and land. From Dal Druithne I am not entitled to tribute or other demands.
Their fame is much heard of; the Muinntir Maeilfinnain belong not to me. Of all the Hy-Many, these excepted, the tributes and rents are mine.
Let them protect my church for its God. Their chief and his subjects are
mine.
Their success and injunctions it was I that ordained, without defect.
While they remain obedient to my will, they shall be victorious in every
battle.
Let the warlike chiefs observe the advice of my successor.
And among the Gaels, north and south, their's shall be the unerring
director.
Frequent my sacred church, which has protected each refugee.
Refuse not to pay your tribute to me, and you shall receive as I have
promised.
My blessing on the agile race, the sons of Maine of chess boards.
That race shall not be subdued, so as they carry my crozier.
Let the battle standard of the race be my crozier of true value.
And battles will not overwhelm them, their successors will be very great.
JI
10
In the "Tribes and Customs of Hy- Many," p. 81, it is said of Maine's race, " St. Grellan presides over their battles," i. e. , " the crozier of St. Grellan," or some such object is borne in the standard of the King of Hy-Many.
"See Mr. O'Donovan's translation, in Tribes and Customs of Hy-Many," pp. 13, 14. The illustration annexed is from a photograph furnished by Thomas A. Kelly, drawn on the wood and engraved by Gregor
Grey.
Kilclooney Old Church, Co. Galway.
Afterwards, St. Grellan selected at Kilcloony the site for a church. There he built on a rising ground, or Eiscir, a little distance to the north-west of
"
10
"Great," &c.
,
Ballinasloe town. Some ruins are yet remaining there, but it would be altogether hazardous to assert the walls date back to the fifth century.
The Irish were accustomed to impose voluntary assessments of the nature, already indicated by the record we iiave quoted, to mark their con- sideration and respect for those distinguished by their ministerial works. It is stated, in the Irish Life of St. Grellan, that he received the first offspring of any brood animal ; such as hog, and lamb, and foal, in Hy-Many. 12 These tributes were regularly paid to the successors of the holy man in the church honoured by his presence and labours during life.
Notwithstanding the statements in his own Irish Life, that St. Grellan flourished in the time of St. Patrick, it seems most likely he was not then born, and, moreover, it has been stated, his father's name was Natfraich,
1
that Grellan had been a disciple to St. Finian of Clonard, * and that he
assisted at the great Council at Easdra, held by St. Columkille before he returned to Scotland ; wherefore, Colgan was justified in placing his career at a. d. 590. '4 Whether or not he lived in the seventh century cannot be ascertained from any known record.
St. Grellan was honoured with particular devotion in the Church of
Killcluian, diocese of Clonfert, on the 17th of September. ^ On this day
his feast 16 to Marianus O'Gorman, 1 ? our traditions and occurs, according
Calendars,18 while he seems to have had a second festival, at the 10th of
T
November. 9 It seems strange, that at neither day he is mentioned in the
Feilire of St. ^Engus the Culdee, nor is the date for his death recorded in our Annals. However, we may fairly assume, that he lived on, until near the close of the sixth century.
St. Grellan is the principal patron of those portions of Galway and Ros-
common counties, formerly known by the designation of Hy-Many ; and, for many centuries, even to the present age, the crozier of St. Grellan had
been preserved in the territory. Dr. Lynch declares also, that in his
time this staff of St. Grellan was held in veneration. 20 A pastoral great
September 17. ] LIVES OF THE IRISH SAIIVTS. 429
relic of this kind, when used as a standard, was usually called cathach,
21
22
such as the celebrated cathach of St. Columkille. This crozier of St. Grellan was preserved for ages, in the family of
/. <? . , prceliator,
12
The same is stated by Dr. John Lynch, in his "Cambrensis Eversus," p. 186. " E singulis Manachiae domibus patroni sui S. Grillani successoribus tres denarii quotannis, primus porculus, primus agnus, et primus equinus, deferrebantur. "
14 See "Acta Sanctorum Hiberniae," xv. I9 See some further notices, at this date, "
13 His feast has been assigned to February
the 23rd, at which date notices of him may
be found in the Second Volume of this
work, Art. ix. His life has been reserved,
however, for the 12th day of December, Yet no other seems in either record to which is his chief festival. aecount for his feast.
Februarii. Vita S. Farannani Confessoris, in the Martyrology of Donegal," pp.
cap. vii. , and n. 30, pp. 337, 339. Also xxiii. Februarii. Vita S. Finniani seu Finneni,
cap. xxviii. and nn. 32, 33, pp. 396, 399.
Dr. Lynch's "Cambrensis Eversus," vol. ii. , chap, xv. , p. 262.
302, 303.
20
See "Cambrensis Eversus," vol. ii. , chap, xv. , p. 262.
2I
15
16
See Colgan "Trias Thaumaturga," p.
In the "Martyrology of Donegal,"
409, col. 2.
vulgo appellatur, fertque traditio quod si circa illius exercitum, antequam hostem adoriantur tertio cum debita reverentia cir- cumducatur, eveniat ut victoriam reportet. ''
edited by Drs. Todd and Reeves, there we
find the " Greallan,
only simple entry Bishop. " Seepp. 250,251.
1 He thus enters it with the
words,
22 Described
Sir William Betham Researches. "
in
Grellan meaning "Grellan, whom his " guidim,
by Antiquarian
I entreat," at the 17th of September. See
Dr. Whitley Stokes' " Felire Hui-Gor-
main," pp. 178, 179.
l8
Whether the entry in the Book of Leinster Martyrology of Tallagh, at the 17th of September, 5r\eLl*ir» epi . 1.
o Lymt), or '* Giallani Eps. o Laind," at this date, in the "Martyrology of Tallagh," edited by Dr. Kelly, have reference to our
saint or not, I am unable to determine,
"
Et cathach, id est prceliator,
43o LIVES OF THE IRISH SAINTS. [September 17.
O'Cronghaile, or Cronelly, who were the ancient Comharbas of the saint. This term of Comharba had moreover an ecclesiastical meaning, and
according to the usages which prevailed in early times, and in our country, generally it signified successor in a see, church, or monastery; but, in due c—ourse, it had a wider signification, and the Comhorba was regarded as the vicar
alegalrepresentativeofthePatronSaint,orfounderoftheChurch. But, the word Comhorba is not exclusively ecclesiastical ; for in the ancient laws of Erin, it meant the heir and conservator of the inheritance ; and, in the latter
sense,
it is
always used,
in our ecclesiastical 23 The crozier of St. writings.
Grellan was in existence, so late as the year 1836, it being then in the pos-
session of a poor man, named John Crcnelly, the senior representative of
the Comharbas of the saint, who lived near Ahascra, in the east of the
2 county of Galway ; but, it is not to be found at present, in that county. * It
was probably sold to some collector of antiquities, and it is not now known to
be in the possession of any person ; yet it seems incredible, that such an interesting relic could have been lost, as we have been enabled to ascertain
the fact of its preservation to a comparatively recent period.
The house of Imaney was known, since the eleventh century, by the
name of O'Kelly. Formerly this renowned family enjoyed all the rights of sovereignty in the western parts of Ireland, where they possessed so very extensive a territory. Even from the invasion of the English down to the reigns of Mary and Elizabeth, the chiefs of this house maintained their
2* The name occurs in the civil and ecclesiastical frequently
independence.
annals of the country, especially during the middle ages. At the beginning of the fifteenth century the house of O'Kelly divided into four principal branches, each family of which had for its appanage one of the four baronies
73 In addition to the foregoing, the late
Professor Eugene O'Curry, whose acquaint- ance with the laws, manners and customs of
to discharge the offices of the church, according to its dignity, whilst the natural abbot administered the temporal offices and the management of the land,
"The Airchinnech or Erenach was a mere temporal agent or steward of the church lands, under the Comhorba, whoever he might be. He sometimes took the ton-
any insult or injury offered to him. He was generally a married man, without any official value or reverence of person, but what was derived from the character, or ecclesiastical dignity of the Patron Saint, whosesecularinheritancehemanaged. It happened often, however, that the whole administration of the Church and its land was performed by one and the same person. This was when the abbot, bishop, or priest performed himself the clerical duties, and also acted as his own Airchinnech. or steward. "
24 Such is the statement of Canon Ulick
J. Bourke, P. P. , of Claremorris, Co. Mayo, in a letter, dated thence March 7th, 1879, and in reply to queries addressed to him by Thomas A. Kelly, Esq. , St. Grellan's Monkstown.
^According to Charles Denis Count
O'Kelly Farrell's Manuscript, "Gone Days of I Mainey, Memorials of Clan-Kellae," p. \.
our ancestors, renders his opinions of great weight on a subject of this nature, has given the following information to the author, and for a much fuller account, the reader is re- ferred to his " Life of St. Malachy
O'Morgair," chap. xiii. : —
"There was an understood original com-
and
sure some other
pact, recognised by the ' Brehon Laws,' which vested the Comhorbship of the Church and its lands in two families ; namely, in that of the Patron Saint or founder, and in that of the person who gave the original site and endowment.
" It was the family of the Patron Saint,
that invariably supplied the Abbot, as long as there could be found among them even a
p>alm-singer, to take the office ; and when they failed to supply a fit person, then he was sought from the family of the owner of the land. If, in the meantime, a better and more learned man of the Patron's
family should spring up, the abbacy was to be handed over to him ; but, if he were not better, he should wait until it became vacant
by death or otherwise.
"
If, however, in the absence of a quali- fied person from either family, an unqualified person should succeed as temporal heir, he was obliged to provide a suitable clergyman
minor
raised his Kric, or composition, in case of
order,
which
September 17. ] LIVES OF THE IRISH SAINTS. 431
of Kilyan, Athlone, Tiaquin, and Kilconnel ; the southern half-barony of Ballymo falling to the share of the branch of Kilyan.
The government of Imaney was alternatively exercised by the chiefs of the first and two last of those branches. However, that of Kilconnel or
Aughrim, though a younger branch, held in latter times the dignity of chieftain of the O'Kellys. The principal seat of their residence was at Aughrim, while their burial place was at Clonmacnoise, and in latter years they were interred at Kilconnel Among the western clans they are distin- guished. ThechieftainoftheKilconnelorAughrimO'Kellyswasbuttitular
at the accession of James I. This branch was dispersed under Cromwell, and at this day it is extinct. The branches of Kilyan and Tiaquin, or Gallagh, also lost the greater part of their properties during the Revolutions of 1641 and of 1 6 88. The chieftains of Athlone or Skryne, whose territory lay still nearer to the English settlements, required all their watchfulness to guard against the common enemy. These O'Kellys did not lay claim to their rightsofalternativegovernment. Weariedatlastwithdisastrouswarswhich had retarded the march of civilization in their unfortunate country, they submitted to Mary Queen of England, thus sacrificing their feelings to take a step which they believed should secure to their posterity civil and religious liberty. However, they found themselves compromised and deceived under the following reigns.
The Athlone branch of the O'Kellys still possesses part of the ancient
principality of Imaney, of which Colonel O'Kelly, its lord, was deprived under Cromwell. He was afterwards reinstated in it by letters patent from Charles II,, in reward for services rendered by him to the Royal cause during the Revolution. 26 These were rendered freely to his brother King James II. in his closing struggle with King William III. Like most of their countrymen, the O'Kellys were remarkable in every age for their attachment to the faith of their fathers ; but abroad were most of them expatriated gentlemen, distinguished in the camps, cabinets, and courts of the Continent.
More ample details than the author could be expected to insert, in the present brief Memoir, will be found in that work, to which allusion has beenalreadymade,"TheTribesandCustomsofHy-Many. " There,not only are the O'Kellys' territory, family and kindred tribes recorded ; but in his Appendices to that Tract, its learned editor has very fully treated regarding personal history and genealogy, which must have an interest for Irishmen, who are anxious to be informed about the career and fortunes of their gallant, adventurous and enterprising countrymen, at home and abroad. After a scarcely interrupted struggle during many ages at home, yielding
at last to the advantages of an enemy favoured by more fortunate circum-
stances,theO'KellyswereobligedtocapitulateandyieldtotheEnglish. Our Irish Annals record their valiant opposition to the invading hosts, and they were among the last Irish chieftains who fell under the foreign yoke.
Article II. —St. Rodino or St. Rouin, Abbot of Beaulieu, France. At the 17th of September, Colgan intended to publish the Acts of St,
26
Since the death of his relative, Denis H. Manuscript, "Gone Days of I Mainey," Kelly, of Castle Kelly, Count Conor O'Kelly "Memorials of Clan-Kellae," &c. His Farrell, a Major in the 59th French ancestors, belonging to the branch of the Regiment of the Line, is the present Skryne O'Kellys, settled in the south of representative of the O'Kellys of Skryne France. In 1776, the title of Count was or Castle Kelly. He served with distinction conferred on the living representative by in the Crimea, and in the late Franco- Louis XVI. The family was engaged in the Prussian wars. He is the son of Charles Irish Brigade of Spain, and in the French Penis Count O'Kelly Farrell, who wrote the Diplomatic Service.
432 LIVESOFTHEIRISHSAINTS [September17. 12
Menard edited two Lives of this Saint. Baillet,3 Mabillon,*
Rodingus.
and D'Achery have published this Saint's Acts. * In like manner the
6
Bollandists, following Mabillon, have inserted the Life of St. Rodingus or
Cheaudingus, founder and abbot ofBellilocensis/and attributed to the pen of Abbot Richard. This is preceded by a Previous Commentary8 of Father Constantine Suysken, S. J. , with accompanying notes. 9 A small Life of this
Saint has been written in French by Dr. Jules Didiat.
10
This Saint has
been variously named Rouin, Rovin," Rodinagus, Chaudingus, and
Chrodincus. 12 He was born in about the his Ireland, year 594. During
minority, he exhibited all marks of that sublime vocation, to which he aspired in after life. Humble, modest, and of retiring manners, he cherished within his breast most inflamed desires for an intimate union with Jesus Christ, to whom his actions were ever referred. His purity and charity becamedistinguishingfeaturesinthischildofgrace. Prayerwasatalltimes his delight. To this, he was accustomed to add meditations, on the most moving truths of Religion. At an early age, he embraced a monastic life.
He was promoted to Holy Orders, after passing with distinction, through a sufficient course of sacred learning. As this Saint is named Bishop in the Benedictine and Gallican Martyrologies, it may be possible, he had been elevated to the rank of chorepiscopus or rural Bishop, before leaving Ireland ; since from accounts of his life most to be relied on, St. Rouin was not appointed to any See after his departure from that country. In order to perfect himself still more in religious observances, and to contribute his share of labour, in extending God's holy worship, he abandoned his native couutry and arrived in France. He sought an asylum about the year 628, in Tholey monastery, situated in the diocese of Treves. Although he entered this establishment to learn those virtues, which he conceived were wanting in him to become a perfect religious ; yet, all the monks of this house soon learned to look on St. Rouin as a master, from whom they might derive most desirable lessons for their monastic profession. In the faithful observance of rule, in attention to all wants of the brethren, in obedience to his superiors, and in various practices of piety, Rouin was a model for the imitation of all those religious, among whom he dwelt. At that time, St. Paul, afterwards elevated to the episcopal seat of Verdun, taught Holy Scripture, and delivered Lectures on sacred science within this house. A tender intimacy sprung up between him and St. Rouin, owing as much to a
Article 11. —x See " Actuum Abbot, is contained in 14 Catalogus
paragraphs: Sanctorum quae MS. habentur, ordine there are previous observations in four
Mensium et Dierum. "
2 In his observations on the Benedictine 5 See Rev. Alban Butler's " Lives of the
Martyrology, Mabillon says, "unam in lib. 2 Fathers, Martyrs and other principal ex schedis Bellilocensibus, alteram ad Saints," vol. ix. , September xvii. operiscalcemexmscodiceCatalaunensi. "— 6See"ActaSanctorum,"tomusv. , Sep- "Acta Sanctorum Ordinis S. Benedicti, tembris xvii. , pp. 508 to 517.
? Piope Bellum-Locum in Campania Galliae.
8
In two sections and thirty paragraphs.
9 The Life is in two chapters and sixteen
paragraphs.
,0 It is intituled "Saint Rouin, et son
tomus vi. , sec. iv. , p. 531. "
3 See Les Vies des Saints," tome iii. , pp. 212 to 214. His feast, as first Abbot of Beaulieu, in Argonne, is placed at the 17th
of September.
4 The life of this Saint is
given by
Mabillon, from a Catalonian MS. , and by Pelerinage. " Added to this Life there are
paragraphs.
to the first-named three — conversations between St. According supposed
Menard.
learned editor, it is supposed to have been Chodrain his
written by the Abbot Richard, who which are arranged after the manner of the flourished in the eleventh century. See " Following of Christ. " A Mass, vespers,
Mabillon's "Acta Sanctorum Ordinis S. Benedicti," vol. vi. , saec. iv. , pp. 531 to 536, appendix. The Life of St. Roding,
of the saim follow.
" He is so called by Baillet.
"
But usually Roding.
Irish name—and a
pilgrim,
September 17. ] LIVES OF THE IRISH SAINTS. 433
certain congeniality of their dispositions as because their acquirements led them into association, It is said, that after St. Paul's departure from the monastery in 631, our Saint was named to succeed him in discharging the duties of professor and preacher. An account, which has a more question- able authenticity, gives a relation respecting his election, as abbot over Tholey monastery by the religious, and by St. Modoald, Bishop of Treves, when holy Abbot Wandelin paid the debt of nature. However this may be, the reputation of his virtues drew a great number of visitors to our saint requesting the favour of his prayers, and most of those desired instruction from him on the obligations of their several states, or under circumstances which required great prudence on his part, and confidence tobereposedinhimastheiradviser. Theincreasedrepetitionofthosevisits,
and a necessity for frequently interrupting his regular duties on their account, placed our saint under great apprehensions of becoming daily more and more removed from the conversation of his Divine Saviour. In order to be
more fully at liberty to gratify his pious inclinations, he resolved by removing from Tholey to prevent for the future such interruptions. In the year 640, he left for Verdun, with two or three of his companions, who had attached
themselves to him, in a particular manner. Here, meeting with his friend, St. Paul, who was then Bishop, this latter sought by every argument to induce our saint to remain in his diocese, hoping much for the advancement of religion by his preaching and missionary labours. The saint remained two years with this venerable prelate, and then feeling a strong reluctance to sever those ties of friendship and religion that bound them together, Rouin nevertheless abandoned himself once more to an idea of serving God in greater retirement. Directed by such a purpose, the saint penetrated into the wooded solitudes of Argonne, and he spent some time there, in search of a suitable place whereon to found his future habitation. He at length selected a very remote site, known as Vasloge or Watzlew. Here, in
company with his disciples, Rouin commenced the erection of a few rude huts, to serve for their lodgings. But, as they had taken possession of this place, without, any authority on the part of its owner, this latter who was
named Austrese, received an exaggerated report regarding their trespass. Without seeking to make himself acquainted with the designs of these
strangers, he despatched orders for their immediate departure. As they yet lingered beyond a time specified for their stay, the lord of the soil sent his servants, to drive them away, with whips and clubs. This small family of religious being thus dispersed, St. Rouin equipped himself as a pilgrim, with the view of taking a journey to Rome that he might visit its holy places. We know not how long he was engaged in accomplishing this object, or what exact purpose he designed in effecting it, if not to satisfy his devotion j but we are assured, towards the year 647, he returned to that place, whence he had been so rudely ejected. During his absence, many domestic calamities had befallen Austrese. However, an application made to him or to his sister Bave by our saint was received on this occasion with the attention it merited. Honours were heaped upon St. Rouin, to atone, in some measure, for former indignities ; and he obtained from the Seigneur Austrese a tract of land, with promises of further assistance, which
might enable him to found a religious house. The site of this monastery, the foundations for which were immediately laid, was afterwards called Beaulieu. It was thus denominated, probably owing to the beauty of its surrounding scenery. So soon as the house was com- pleted, the sanctity of its founder, who was destined to become its first Abbot,
brought together a large community. The members of this congregation 1E
434 LIVES OF THE IRISH SAINTS. [September 17.
feltdesirousofprofitingbyhisinstructionsandexample. Thespiritofthe blessed Rouin diffused itself among his disciples ; while their fervour and regularity showed the admirable nature of his government. In order to obtain confirmation and approval from the Pope in favour of his new establishment, our saint undertook a second journey to Rome in 654. His applications were readily accorded by the Sovereign Pontiff; and on his return from the Eternal City, when passing through Agaune, St. Rouin carried with him the relics of St. Maurice the Martyr and of his companions. He
intended to place those in the church, which he had dedicated to this great
champion of Christ. Such was the esteem in which St. Rouin was held,
that Clovis II. of France and his pious queen, Bathilde, desired to see him.
With this design he invited Rouin to court. But the saint, who despised all
worldly honours and splendour, however much he appreciated the motives
that procured for him such a mark of distinction, sent them word in reply,
that as a religious should never without necessity issue from his enclosure,
the distraction which might be produced in his mind by this visit, formed a
principal reason that influenced him to decline their invitation. Childeric,
King of Austrasie, who was second son to the King and Queen of France,
added other possessions to the Monastery of St. Rouin in 665. Childeric
also took the Abbey of Beaulieu under his special protection, and by royal
letters he conferred a valuable Charter on the religious and their house.
A love for holy retirement and contemplation was an ever-ruling passion with this venerable Abbot. From his position, St. Rouin found himself sub-
ject to the inroads of frequent visitors, and charged with governmental cares, which to all perfect religious are found the most burdensome of duties.
The saint began to think at last of resigning that charge imposed on him, to make due preparation for the last conflict, which was daily approaching with his increasing years. With such an object in view, he called the monks
together, and much to their regret announced a resolution, which no per- suasion on their part could alter. He recommended to their notice a holy
fellow-religious named Stephen, whose piety, zeal, and learning he said would more than supply his own removal. This good man was immediately elected as his successor. These matters being thus disposed of, our saint erected a small and convenient hermitage for himself and one of his disciples who accompanied him. This hermitage was in a very retired place, and only at a short distance from the Abbey. ^ Here, St. Rouin gave himself entirely to prayer and contemplation ; but, although it might be supposed the infirmities of old age should reasonably interrupt the performance of more laborious duties, our saint was not altogether disposed to lead solely
Sundays and on all principal Festivals, he repaired to the Church to preach the word of God, or to offer up the Holy Sacrifice of Mass.