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3 March

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  • emrys@globe.net.nz
    Celtic and Old English Saints 3 March =-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-= * St. Non of Wales * St. Owen of Lichfield * St. Sacer of Saggard *
    Message 1 of 13 , Mar 1, 2005
    • 0 Attachment
      Celtic and Old English Saints 3 March

      =-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=
      * St. Non of Wales
      * St. Owen of Lichfield
      * St. Sacer of Saggard
      * St. Winwaloe of Landevennec
      * St. Cele-Christ
      * St. Foila of Galway
      * St. Lamalisse of Lamlash
      =-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=


      St. Non (Nonna, Nonnita) of Wales
      --------------------------------------------------------------
      6th century. Non is an obscure Irish saint of noble birth, or perhaps
      born of noble descent in Dyfed, Wales. She resided at a convent in Ty
      Gwyn near present-day St. David's in Wales. She was the unwed mother of
      St. David after being seduced by a local chieftain named Sant. As
      penance for this evil deed Sant founded a monastery at a place some
      eight miles from Altarnon now called Lezant. William of Worcester states
      that St David was born at Altarnon if so making him Cornish by birth.

      She died in Brittany. Her relics were enshrined in Cornwall until the
      time of the impious Reformation. (Benedictines, Delaney,
      Encyclopaedia).

      She is also patron of this parish,Pelynt, near Looe
      http://homepages.tesco.net/~k.wasley/Altarnun.htm ,

      She is also patron of the parish of Dirinon in Brittany.

      Alternon on Cornwall is the church where St Nonna's Altar stone is
      preserved.

      -oOo-

      Saint Nonna

      A Celebration of Tenacity
      ----------------------------------
      Very little is known about the late-fifth-century Saint Nonna (or
      Nonnita in Welsh, Non) other than the fact that she was the mother of
      Saint David, Patron of Wales. She herself, however, is more closely
      connected with Altarnon in Cornwall, where a church and a well are
      dedicated to her. Her tomb lies in Dirinon in Brittany, where she died.

      Her strong connections in the three British Celtic lands with
      dedications in Wales, Cornwall, and Brittany suggest that she was an
      important saint in her own right and not simply the mother of a major
      patron. Evidently, she was a nun at least in the latter part of her
      life. The later legends show confusion on this last point, since to
      those writing them down in the medieval church celibacy was very much a
      factor, and the birth of Saint David had to be accommodated somehow.
      Some legends claim that she was a nun ravished by someone named Sant;
      but this explanation is too formulaic for mothers of major figures. Such
      stories attempt rather clumsily to show that the mother had not
      willingly conceived and was therefore pure, as was the Virgin Mary. The
      name Sant 'Saint' likewise arouses suspicions.

      The alternative story that she was the daughter of a powerful chieftain
      of the area around what is now St David's in Dyfed seems far more
      likely, given her importance in a wide area. At that time, the chief
      saints were often from the ruling families of Britain, and her
      membership in the "nobility" would certainly afford her movement between
      Wales, Cornwall, and Brittany.

      At this point, a pervasive and tenacious legend enters the picture one
      that is so persistent that it may well contain some factual basis. When
      she was pregnant with Saint David, for some reason she was out alone
      along the coast of Dyfed, on the peninsula now called St David's Head on
      the very edge of Wales. As some legends would have it, she was exiled
      from her home, perhaps because she was with child against the wishes of
      her family.

      On the eve of the first of March, a storm came crashing in from the sea.
      Such storms in that area are ferocious and terrifying, with waves
      breaking violently on the cliffs and coursing over them. Pelted by rain
      and whipped by fierce winds, she clung to a rock throughout the night.
      In the morning, the sun rose and her child was born. There is still a
      rock standing there with indentations claimed to have been made by
      Nonna's hands. A short distance away is St David's Cathedral.


      The Symbol

      The symbol of Saint Nonna is a rock, with two indentations on the sides,
      representing the grasp the saint maintained on that rock. The rock
      itself is the Rock of Christ the unswerving faith in his Word to which
      Saint Peter (whose name means 'the rock') and Saint Nonna clung so
      tenaciously. Within the rock is the Trinity knot, the never-ending
      connectedness of God the Creator, the Redeemer, the Sustainer all of one
      essence. Upon this rock is the cross of the Celtic Church, being also of
      one essence with the rock itself. Thus it is that our tenacious grasp on
      the rock of faith is inspired by the Trinity and is both what makes up
      Christ's Holy Church and what holds it up as well.

      -oOo-


      Troparion of St Non tone 3
      Having given birth to the patron of the Welsh, most pious Non,/ thou
      didst rejoice to serve Christ God in thine appointed station./
      Wherefore, O Saint, intercede for us that we may be saved/ from the
      worldly spirit of dissatisfaction/ and through God's mercy be found
      worthy of eternal salvation.

      Kontakion of St Non tone 7
      With joy thou didst instruct thy son/ in our saving faith, O holy Non,/
      teaching him in all things to obey the commands of Christ's Gospel/ by
      becoming a missionary and messenger of salvation./ All praise and honour
      is thy due,/ therefore we sing: Alleluia.

      St. Non's chapel, Wales
      http://www.faculty.de.gcsu.edu/~dvess/ids/medieval/stdavids/snchap.htm

      Photographs of St. Non's well, nearby St. David's cathedral, Wales
      http://www.faculty.de.gcsu.edu/%7Edvess/ids/medieval/stdavids/snwell.htm


      St. Owen (Owin, Ouini) of Lichfield, Hermit
      --------------------------------------------------------------
      Died 680. Bede mentions Owen as a monk of great merit who forsook high
      office and a distinguished career for the love of his Lord. He came with
      Queen Etheldreda from East Anglia, and was her prime minister and the
      governor of her household. To these great employments he brought not
      only a high sense of duty, but also, under the influence of St. Chad
      (f.d. March 2) and other Celtic missionaries, a growing sense of
      Christian faith and obligation, until there came a day when he resolved
      to surrender his secular offices and devote himself entirely to the
      service of God.

      He did not go about this matter without careful thought, for a man does
      not lightly cast aside rank and honour for the humble and anonymous role
      of a serving monk in a religious community, nor does he easily shed the
      habits of a secular life. The story of his arrival at the monastery of
      Lastingham is worth recalling.

      One day a stranger was observed at its gates seeking admittance. He was
      plainly dressed, but obviously, he was no common pilgrim, and in his
      hand he carried an axe and a hatchet. When asked his business, he
      replied that he had come with all he possessed, having quit all that he
      had, and that he had come not to live idly but to work, hence the axe
      and the hatchet, which he would wield industriously in the service of
      the monastery. "For as he was less capable of meditating on the Holy
      Scriptures, he the more earnestly applied himself to the labour of his
      hands."

      Moved by his sincerity and humility, those who received him took him
      before the bishop, who was none other than the saintly Chad, and he,
      seeing before him in the guise of a labourer the former chamberlain of
      Queen Etheldreda, welcomed him gladly into their fellowship. Thus, Owen
      became their handyman. When the bell sounded, calling the monks to
      their studies, he took his tools and laboured in the fields: cutting
      wood, mending walls and fences, and doing it to the glory of God. He
      was of those of whom it is written: "In the handiwork of their craft is
      their prayer"
      (Benedictines, Encyclopaedia, Gill).


      St. Sacer (Mo-Sacra) of Saggard, Abbot
      --------------------------------------------------------------
      7th century. An Irish saint, Sacer was the abbot-founder of the
      monastery of Saggard, Dublin (Benedictines).


      St. Winwaloe (Guenole) of Landevennec, Abbot
      --------------------------------------------------------------
      Born in Brittany; died c. 532. Born of exiled English parents,
      St.Winwaloe was consecrated to God from his birth and placed in a
      monastery at an early age. He became a disciple of St. Budoc (f.d.
      December 9) on Isle Verte. He thought for many years that he would
      follow St. Patrick's (f.d. March 17) steps in Ireland, but eventually
      founded the monastery of Landevennec near Brest in Breton Cornouaille,
      which he ruled as abbot. There are several Cornish churches dedicated
      to St. Winwaloe, including Landewednack on the Lizard Peninsula in
      British Cornwall and Gunwalloe nearby, which seems to indicate that he
      had some connection with the area.

      A long "Life of Winwaloe" was written at Landevennec in the 9th century,
      but it is primarily a collection of legends. The
      cultus of St. Winwaloe is still alive in Brittany. There is some
      confusion as to whether there are one or two saints of the period named
      Guenole. Other variations of his name include Guengaloeus, Gwenno,
      Wonnow, Wynwallow, Valois, among others (Attwater, Benedictines,
      Encyclopedia).


      St. Cele-Christ (Christicola), Bishop
      --------------------------------------------------------------
      Died c. 728. St. Cele-Christ ('worshipper of Christ) led an eremitical
      life for many years until he was forced to accept the
      bishopric of Leinster (Benedictines).


      St. Foila (Faile) of Galway, Virgin
      --------------------------------------------------------------
      6th century. St. Foila is said to have been the sister of St. Colgan
      (f.d. February 20). The two were patrons of the parishes of Kil-Faile
      (Kileely) and Kil-Colgan in Galway. Kil-Faile has been a noted place of
      pilgrimage (Benedictines).


      St. Lamalisse of Lamlash, Hermit
      --------------------------------------------------------------
      7th century. St. Lamalisse was a Scottish hermit who has lent his name
      to an islet (Lamlash) off the coast of the isle of Arran
      (Benedictines).


      Sources:
      ========

      Ansterbery, Jennie. Chad, Bishop and Saint

      Attwater, D. (1983). The penguin dictionary of saints, NY:
      Penguin Books.

      Benedictine Monks of Saint Augustine Abbey, Ramsgate.
      (1947). The Book of Saints. NY: Macmillan.

      Delaney, J. J. (1983). Pocket Dictionary of Saints, NY:
      Doubleday Image.

      Encyclopaedia of Catholic Saints, March. (1966).
      Philadelphia: Chilton Books.

      Gill, F. C. (1958). The Glorious Company: Lives of Great
      Christians for Daily Devotion, vol. I. London: Epworth Press.

      For All the Saints:
      http://www.saintpatrickdc.org/ss/ss-index.htm

      An Alphabetical Index of the Saints of the West
      http://www.orthodoxengland.btinternet.co.uk/saintsa.htm

      These Lives are archived at:
      http://groups.yahoo.com/group/celt-saints
      *****************************************
    • emrys@globe.net.nz
      Celtic and Old English Saints 3 March =-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-= * St. Non of Wales * St. Owen of Lichfield * St. Sacer of Saggard *
      Message 2 of 13 , Mar 2, 2006
      • 0 Attachment
        Celtic and Old English Saints 3 March

        =-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=
        * St. Non of Wales
        * St. Owen of Lichfield
        * St. Sacer of Saggard
        * St. Winwaloe of Landevennec
        * St. Cele-Christ
        * St. Foila of Galway
        * St. Lamalisse of Lamlash
        =-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=


        St. Non (Nonna, Nonnita) of Wales
        --------------------------------------------------------------
        6th century. Non is an obscure Irish saint of noble birth, or perhaps
        born of noble descent in Dyfed, Wales. She resided at a convent in Ty
        Gwyn near present-day St. David's in Wales. She was the unwed mother of
        St. David after being seduced by a local chieftain named Sant. As
        penance for this evil deed Sant founded a monastery at a place some
        eight miles from Altarnon now called Lezant. William of Worcester states
        that St David was born at Altarnon if so making him Cornish by birth.

        She died in Brittany. Her relics were enshrined in Cornwall until the
        time of the impious Reformation. (Benedictines, Delaney,
        Encyclopaedia).

        She is also patron of this parish,Pelynt, near Looe
        http://homepages.tesco.net/~k.wasley/Altarnun.htm ,

        She is also patron of the parish of Dirinon in Brittany.

        Alternon on Cornwall is the church where St Nonna's Altar stone is
        preserved.

        -oOo-

        Saint Nonna

        A Celebration of Tenacity
        ----------------------------------
        Very little is known about the late-fifth-century Saint Nonna (or
        Nonnita in Welsh, Non) other than the fact that she was the mother of
        Saint David, Patron of Wales. She herself, however, is more closely
        connected with Altarnon in Cornwall, where a church and a well are
        dedicated to her. Her tomb lies in Dirinon in Brittany, where she died.

        Her strong connections in the three British Celtic lands with
        dedications in Wales, Cornwall, and Brittany suggest that she was an
        important saint in her own right and not simply the mother of a major
        patron. Evidently, she was a nun at least in the latter part of her
        life. The later legends show confusion on this last point, since to
        those writing them down in the medieval church celibacy was very much a
        factor, and the birth of Saint David had to be accommodated somehow.
        Some legends claim that she was a nun ravished by someone named Sant;
        but this explanation is too formulaic for mothers of major figures. Such
        stories attempt rather clumsily to show that the mother had not
        willingly conceived and was therefore pure, as was the Virgin Mary. The
        name Sant 'Saint' likewise arouses suspicions.

        The alternative story that she was the daughter of a powerful chieftain
        of the area around what is now St David's in Dyfed seems far more
        likely, given her importance in a wide area. At that time, the chief
        saints were often from the ruling families of Britain, and her
        membership in the "nobility" would certainly afford her movement between
        Wales, Cornwall, and Brittany.

        At this point, a pervasive and tenacious legend enters the picture one
        that is so persistent that it may well contain some factual basis. When
        she was pregnant with Saint David, for some reason she was out alone
        along the coast of Dyfed, on the peninsula now called St David's Head on
        the very edge of Wales. As some legends would have it, she was exiled
        from her home, perhaps because she was with child against the wishes of
        her family.

        On the eve of the first of March, a storm came crashing in from the sea.
        Such storms in that area are ferocious and terrifying, with waves
        breaking violently on the cliffs and coursing over them. Pelted by rain
        and whipped by fierce winds, she clung to a rock throughout the night.
        In the morning, the sun rose and her child was born. There is still a
        rock standing there with indentations claimed to have been made by
        Nonna's hands. A short distance away is St David's Cathedral.


        The Symbol

        The symbol of Saint Nonna is a rock, with two indentations on the sides,
        representing the grasp the saint maintained on that rock. The rock
        itself is the Rock of Christ the unswerving faith in his Word to which
        Saint Peter (whose name means 'the rock') and Saint Nonna clung so
        tenaciously. Within the rock is the Trinity knot, the never-ending
        connectedness of God the Creator, the Redeemer, the Sustainer all of one
        essence. Upon this rock is the cross of the Celtic Church, being also of
        one essence with the rock itself. Thus it is that our tenacious grasp on
        the rock of faith is inspired by the Trinity and is both what makes up
        Christ's Holy Church and what holds it up as well.

        -oOo-


        Troparion of St Non tone 3
        Having given birth to the patron of the Welsh, most pious Non,/ thou
        didst rejoice to serve Christ God in thine appointed station./
        Wherefore, O Saint, intercede for us that we may be saved/ from the
        worldly spirit of dissatisfaction/ and through God's mercy be found
        worthy of eternal salvation.

        Kontakion of St Non tone 7
        With joy thou didst instruct thy son/ in our saving faith, O holy Non,/
        teaching him in all things to obey the commands of Christ's Gospel/ by
        becoming a missionary and messenger of salvation./ All praise and honour
        is thy due,/ therefore we sing: Alleluia.

        St. Non's chapel, Wales
        http://www.faculty.de.gcsu.edu/~dvess/ids/medieval/stdavids/snchap.htm

        Photographs of St. Non's well, nearby St. David's cathedral, Wales
        http://www.faculty.de.gcsu.edu/%7Edvess/ids/medieval/stdavids/snwell.htm


        St. Owen (Owin, Ouini) of Lichfield, Hermit
        --------------------------------------------------------------
        Died 680. Bede mentions Owen as a monk of great merit who forsook high
        office and a distinguished career for the love of his Lord. He came with
        Queen Etheldreda from East Anglia, and was her prime minister and the
        governor of her household. To these great employments he brought not
        only a high sense of duty, but also, under the influence of St. Chad
        (f.d. March 2) and other Celtic missionaries, a growing sense of
        Christian faith and obligation, until there came a day when he resolved
        to surrender his secular offices and devote himself entirely to the
        service of God.

        He did not go about this matter without careful thought, for a man does
        not lightly cast aside rank and honour for the humble and anonymous role
        of a serving monk in a religious community, nor does he easily shed the
        habits of a secular life. The story of his arrival at the monastery of
        Lastingham is worth recalling.

        One day a stranger was observed at its gates seeking admittance. He was
        plainly dressed, but obviously, he was no common pilgrim, and in his
        hand he carried an axe and a hatchet. When asked his business, he
        replied that he had come with all he possessed, having quit all that he
        had, and that he had come not to live idly but to work, hence the axe
        and the hatchet, which he would wield industriously in the service of
        the monastery. "For as he was less capable of meditating on the Holy
        Scriptures, he the more earnestly applied himself to the labour of his
        hands."

        Moved by his sincerity and humility, those who received him took him
        before the bishop, who was none other than the saintly Chad, and he,
        seeing before him in the guise of a labourer the former chamberlain of
        Queen Etheldreda, welcomed him gladly into their fellowship. Thus, Owen
        became their handyman. When the bell sounded, calling the monks to
        their studies, he took his tools and laboured in the fields: cutting
        wood, mending walls and fences, and doing it to the glory of God. He
        was of those of whom it is written: "In the handiwork of their craft is
        their prayer"
        (Benedictines, Encyclopaedia, Gill).


        St. Sacer (Mo-Sacra) of Saggard, Abbot
        --------------------------------------------------------------
        7th century. An Irish saint, Sacer was the abbot-founder of the
        monastery of Saggard, Dublin (Benedictines).


        St. Winwaloe (Guenole) of Landevennec, Abbot
        --------------------------------------------------------------
        Born in Brittany; died c. 532. Born of exiled English parents,
        St.Winwaloe was consecrated to God from his birth and placed in a
        monastery at an early age. He became a disciple of St. Budoc (f.d.
        December 9) on Isle Verte. He thought for many years that he would
        follow St. Patrick's (f.d. March 17) steps in Ireland, but eventually
        founded the monastery of Landevennec near Brest in Breton Cornouaille,
        which he ruled as abbot. There are several Cornish churches dedicated
        to St. Winwaloe, including Landewednack on the Lizard Peninsula in
        British Cornwall and Gunwalloe nearby, which seems to indicate that he
        had some connection with the area.

        A long "Life of Winwaloe" was written at Landevennec in the 9th century,
        but it is primarily a collection of legends. The
        cultus of St. Winwaloe is still alive in Brittany. There is some
        confusion as to whether there are one or two saints of the period named
        Guenole. Other variations of his name include Guengaloeus, Gwenno,
        Wonnow, Wynwallow, Valois, among others (Attwater, Benedictines,
        Encyclopedia).


        St. Cele-Christ (Christicola), Bishop
        --------------------------------------------------------------
        Died c. 728. St. Cele-Christ ('worshipper of Christ) led an eremitical
        life for many years until he was forced to accept the
        bishopric of Leinster (Benedictines).


        St. Foila (Faile) of Galway, Virgin
        --------------------------------------------------------------
        6th century. St. Foila is said to have been the sister of St. Colgan
        (f.d. February 20). The two were patrons of the parishes of Kil-Faile
        (Kileely) and Kil-Colgan in Galway. Kil-Faile has been a noted place of
        pilgrimage (Benedictines).


        St. Lamalisse of Lamlash, Hermit
        --------------------------------------------------------------
        7th century. St. Lamalisse was a Scottish hermit who has lent his name
        to an islet (Lamlash) off the coast of the isle of Arran
        (Benedictines).


        Sources:
        ========

        Ansterbery, Jennie. Chad, Bishop and Saint

        Attwater, D. (1983). The penguin dictionary of saints, NY:
        Penguin Books.

        Benedictine Monks of Saint Augustine Abbey, Ramsgate.
        (1947). The Book of Saints. NY: Macmillan.

        Delaney, J. J. (1983). Pocket Dictionary of Saints, NY:
        Doubleday Image.

        Encyclopaedia of Catholic Saints, March. (1966).
        Philadelphia: Chilton Books.

        Gill, F. C. (1958). The Glorious Company: Lives of Great
        Christians for Daily Devotion, vol. I. London: Epworth Press.

        For All the Saints:
        http://www.saintpatrickdc.org/ss/ss-index.htm

        An Alphabetical Index of the Saints of the West
        http://www.orthodoxengland.btinternet.co.uk/saintsa.htm

        These Lives are archived at:
        http://groups.yahoo.com/group/celt-saints
        *****************************************
      • emrys@globe.net.nz
        Celtic and Old English Saints 3 March =-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-= * St. Non of Wales * St. Owen of Lichfield * St. Sacer of Saggard *
        Message 3 of 13 , Mar 2, 2007
        • 0 Attachment
          Celtic and Old English Saints 3 March

          =-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=
          * St. Non of Wales
          * St. Owen of Lichfield
          * St. Sacer of Saggard
          * St. Winwaloe of Landevennec
          * St. Cele-Christ
          * St. Foila of Galway
          * St. Lamalisse of Lamlash
          =-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=


          St. Non (Nonna, Nonnita) of Wales
          --------------------------------------------------------------
          6th century. Non is an obscure Irish saint of noble birth, or perhaps
          born of noble descent in Dyfed, Wales. She resided at a convent in Ty
          Gwyn near present-day St. David's in Wales. She was the unwed mother of
          St. David after being seduced by a local chieftain named Sant. As
          penance for this evil deed Sant founded a monastery at a place some
          eight miles from Altarnon now called Lezant. William of Worcester states
          that St David was born at Altarnon if so making him Cornish by birth.

          She died in Brittany. Her relics were enshrined in Cornwall until the
          time of the impious Reformation. (Benedictines, Delaney,
          Encyclopaedia).

          She is also patron of this parish,Pelynt, near Looe
          http://homepages.tesco.net/~k.wasley/Altarnun.htm ,

          She is also patron of the parish of Dirinon in Brittany.

          Alternon on Cornwall is the church where St Nonna's Altar stone is
          preserved.

          -oOo-

          Saint Nonna

          A Celebration of Tenacity
          ----------------------------------
          Very little is known about the late-fifth-century Saint Nonna (or
          Nonnita in Welsh, Non) other than the fact that she was the mother of
          Saint David, Patron of Wales. She herself, however, is more closely
          connected with Altarnon in Cornwall, where a church and a well are
          dedicated to her. Her tomb lies in Dirinon in Brittany, where she died.

          Her strong connections in the three British Celtic lands with
          dedications in Wales, Cornwall, and Brittany suggest that she was an
          important saint in her own right and not simply the mother of a major
          patron. Evidently, she was a nun at least in the latter part of her
          life. The later legends show confusion on this last point, since to
          those writing them down in the medieval church celibacy was very much a
          factor, and the birth of Saint David had to be accommodated somehow.
          Some legends claim that she was a nun ravished by someone named Sant;
          but this explanation is too formulaic for mothers of major figures. Such
          stories attempt rather clumsily to show that the mother had not
          willingly conceived and was therefore pure, as was the Virgin Mary. The
          name Sant 'Saint' likewise arouses suspicions.

          The alternative story that she was the daughter of a powerful chieftain
          of the area around what is now St David's in Dyfed seems far more
          likely, given her importance in a wide area. At that time, the chief
          saints were often from the ruling families of Britain, and her
          membership in the "nobility" would certainly afford her movement between
          Wales, Cornwall, and Brittany.

          At this point, a pervasive and tenacious legend enters the picture one
          that is so persistent that it may well contain some factual basis. When
          she was pregnant with Saint David, for some reason she was out alone
          along the coast of Dyfed, on the peninsula now called St David's Head on
          the very edge of Wales. As some legends would have it, she was exiled
          from her home, perhaps because she was with child against the wishes of
          her family.

          On the eve of the first of March, a storm came crashing in from the sea.
          Such storms in that area are ferocious and terrifying, with waves
          breaking violently on the cliffs and coursing over them. Pelted by rain
          and whipped by fierce winds, she clung to a rock throughout the night.
          In the morning, the sun rose and her child was born. There is still a
          rock standing there with indentations claimed to have been made by
          Nonna's hands. A short distance away is St David's Cathedral.


          The Symbol

          The symbol of Saint Nonna is a rock, with two indentations on the sides,
          representing the grasp the saint maintained on that rock. The rock
          itself is the Rock of Christ the unswerving faith in his Word to which
          Saint Peter (whose name means 'the rock') and Saint Nonna clung so
          tenaciously. Within the rock is the Trinity knot, the never-ending
          connectedness of God the Creator, the Redeemer, the Sustainer all of one
          essence. Upon this rock is the cross of the Celtic Church, being also of
          one essence with the rock itself. Thus it is that our tenacious grasp on
          the rock of faith is inspired by the Trinity and is both what makes up
          Christ's Holy Church and what holds it up as well.

          -oOo-


          Troparion of St Non tone 3
          Having given birth to the patron of the Welsh, most pious Non,/ thou
          didst rejoice to serve Christ God in thine appointed station./
          Wherefore, O Saint, intercede for us that we may be saved/ from the
          worldly spirit of dissatisfaction/ and through God's mercy be found
          worthy of eternal salvation.

          Kontakion of St Non tone 7
          With joy thou didst instruct thy son/ in our saving faith, O holy Non,/
          teaching him in all things to obey the commands of Christ's Gospel/ by
          becoming a missionary and messenger of salvation./ All praise and honour
          is thy due,/ therefore we sing: Alleluia.

          St. Non's chapel, Wales
          http://www.faculty.de.gcsu.edu/~dvess/ids/medieval/stdavids/snchap.htm

          Photographs of St. Non's well, nearby St. David's cathedral, Wales
          http://www.faculty.de.gcsu.edu/%7Edvess/ids/medieval/stdavids/snwell.htm


          St. Owen (Owin, Ouini) of Lichfield, Hermit
          --------------------------------------------------------------
          Died 680. Bede mentions Owen as a monk of great merit who forsook high
          office and a distinguished career for the love of his Lord. He came with
          Queen Etheldreda from East Anglia, and was her prime minister and the
          governor of her household. To these great employments he brought not
          only a high sense of duty, but also, under the influence of St. Chad
          (f.d. March 2) and other Celtic missionaries, a growing sense of
          Christian faith and obligation, until there came a day when he resolved
          to surrender his secular offices and devote himself entirely to the
          service of God.

          He did not go about this matter without careful thought, for a man does
          not lightly cast aside rank and honour for the humble and anonymous role
          of a serving monk in a religious community, nor does he easily shed the
          habits of a secular life. The story of his arrival at the monastery of
          Lastingham is worth recalling.

          One day a stranger was observed at its gates seeking admittance. He was
          plainly dressed, but obviously, he was no common pilgrim, and in his
          hand he carried an axe and a hatchet. When asked his business, he
          replied that he had come with all he possessed, having quit all that he
          had, and that he had come not to live idly but to work, hence the axe
          and the hatchet, which he would wield industriously in the service of
          the monastery. "For as he was less capable of meditating on the Holy
          Scriptures, he the more earnestly applied himself to the labour of his
          hands."

          Moved by his sincerity and humility, those who received him took him
          before the bishop, who was none other than the saintly Chad, and he,
          seeing before him in the guise of a labourer the former chamberlain of
          Queen Etheldreda, welcomed him gladly into their fellowship. Thus, Owen
          became their handyman. When the bell sounded, calling the monks to
          their studies, he took his tools and laboured in the fields: cutting
          wood, mending walls and fences, and doing it to the glory of God. He
          was of those of whom it is written: "In the handiwork of their craft is
          their prayer"
          (Benedictines, Encyclopaedia, Gill).


          St. Sacer (Mo-Sacra) of Saggard, Abbot
          --------------------------------------------------------------
          7th century. An Irish saint, Sacer was the abbot-founder of the
          monastery of Saggard, Dublin (Benedictines).


          St. Winwaloe (Guenole) of Landevennec, Abbot
          --------------------------------------------------------------
          Born in Brittany; died c. 532. Born of exiled English parents,
          St.Winwaloe was consecrated to God from his birth and placed in a
          monastery at an early age. He became a disciple of St. Budoc (f.d.
          December 9) on Isle Verte. He thought for many years that he would
          follow St. Patrick's (f.d. March 17) steps in Ireland, but eventually
          founded the monastery of Landevennec near Brest in Breton Cornouaille,
          which he ruled as abbot. There are several Cornish churches dedicated
          to St. Winwaloe, including Landewednack on the Lizard Peninsula in
          British Cornwall and Gunwalloe nearby, which seems to indicate that he
          had some connection with the area.

          A long "Life of Winwaloe" was written at Landevennec in the 9th century,
          but it is primarily a collection of legends. The
          cultus of St. Winwaloe is still alive in Brittany. There is some
          confusion as to whether there are one or two saints of the period named
          Guenole. Other variations of his name include Guengaloeus, Gwenno,
          Wonnow, Wynwallow, Valois, among others (Attwater, Benedictines,
          Encyclopedia).


          St. Cele-Christ (Christicola), Bishop
          --------------------------------------------------------------
          Died c. 728. St. Cele-Christ ('worshipper of Christ) led an eremitical
          life for many years until he was forced to accept the
          bishopric of Leinster (Benedictines).


          St. Foila (Faile) of Galway, Virgin
          --------------------------------------------------------------
          6th century. St. Foila is said to have been the sister of St. Colgan
          (f.d. February 20). The two were patrons of the parishes of Kil-Faile
          (Kileely) and Kil-Colgan in Galway. Kil-Faile has been a noted place of
          pilgrimage (Benedictines).


          St. Lamalisse of Lamlash, Hermit
          --------------------------------------------------------------
          7th century. St. Lamalisse was a Scottish hermit who has lent his name
          to an islet (Lamlash) off the coast of the isle of Arran
          (Benedictines).


          Sources:
          ========

          Ansterbery, Jennie. Chad, Bishop and Saint

          Attwater, D. (1983). The penguin dictionary of saints, NY:
          Penguin Books.

          Benedictine Monks of Saint Augustine Abbey, Ramsgate.
          (1947). The Book of Saints. NY: Macmillan.

          Delaney, J. J. (1983). Pocket Dictionary of Saints, NY:
          Doubleday Image.

          Encyclopaedia of Catholic Saints, March. (1966).
          Philadelphia: Chilton Books.

          Gill, F. C. (1958). The Glorious Company: Lives of Great
          Christians for Daily Devotion, vol. I. London: Epworth Press.

          For All the Saints:
          http://www.saintpatrickdc.org/ss/ss-index.htm

          An Alphabetical Index of the Saints of the West
          http://www.orthodoxengland.btinternet.co.uk/saintsa.htm

          These Lives are archived at:
          http://groups.yahoo.com/group/celt-saints
          *****************************************
        • emrys@globe.net.nz
          Celtic and Old English Saints 3 March =-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-= * St. Non of Wales * St. Owen of Lichfield * St. Sacer of Saggard *
          Message 4 of 13 , Mar 2, 2008
          • 0 Attachment
            Celtic and Old English Saints 3 March

            =-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=
            * St. Non of Wales
            * St. Owen of Lichfield
            * St. Sacer of Saggard
            * St. Winwaloe of Landevennec
            * St. Cele-Christ
            * St. Foila of Galway
            * St. Lamalisse of Lamlash
            =-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=


            St. Non (Nonna, Nonnita) of Wales
            --------------------------------------------------------------
            6th century. Non is an obscure Irish saint of noble birth, or perhaps
            born of noble descent in Dyfed, Wales. She resided at a convent in Ty
            Gwyn near present-day St. David's in Wales. She was the unwed mother of
            St. David after being seduced by a local chieftain named Sant. As
            penance for this evil deed Sant founded a monastery at a place some
            eight miles from Altarnon now called Lezant. William of Worcester states
            that St David was born at Altarnon if so making him Cornish by birth.

            She died in Brittany. Her relics were enshrined in Cornwall until the
            time of the impious Reformation. (Benedictines, Delaney,
            Encyclopaedia).

            She is also patron of this parish,Pelynt, near Looe
            http://homepages.tesco.net/~k.wasley/Altarnun.htm ,

            She is also patron of the parish of Dirinon in Brittany.

            Alternon on Cornwall is the church where St Nonna's Altar stone is
            preserved.

            -oOo-

            Saint Nonna

            A Celebration of Tenacity
            ----------------------------------
            Very little is known about the late-fifth-century Saint Nonna (or
            Nonnita in Welsh, Non) other than the fact that she was the mother of
            Saint David, Patron of Wales. She herself, however, is more closely
            connected with Altarnon in Cornwall, where a church and a well are
            dedicated to her. Her tomb lies in Dirinon in Brittany, where she died.

            Her strong connections in the three British Celtic lands with
            dedications in Wales, Cornwall, and Brittany suggest that she was an
            important saint in her own right and not simply the mother of a major
            patron. Evidently, she was a nun at least in the latter part of her
            life. The later legends show confusion on this last point, since to
            those writing them down in the medieval church celibacy was very much a
            factor, and the birth of Saint David had to be accommodated somehow.
            Some legends claim that she was a nun ravished by someone named Sant;
            but this explanation is too formulaic for mothers of major figures. Such
            stories attempt rather clumsily to show that the mother had not
            willingly conceived and was therefore pure, as was the Virgin Mary. The
            name Sant 'Saint' likewise arouses suspicions.

            The alternative story that she was the daughter of a powerful chieftain
            of the area around what is now St David's in Dyfed seems far more
            likely, given her importance in a wide area. At that time, the chief
            saints were often from the ruling families of Britain, and her
            membership in the "nobility" would certainly afford her movement between
            Wales, Cornwall, and Brittany.

            At this point, a pervasive and tenacious legend enters the picture one
            that is so persistent that it may well contain some factual basis. When
            she was pregnant with Saint David, for some reason she was out alone
            along the coast of Dyfed, on the peninsula now called St David's Head on
            the very edge of Wales. As some legends would have it, she was exiled
            from her home, perhaps because she was with child against the wishes of
            her family.

            On the eve of the first of March, a storm came crashing in from the sea.
            Such storms in that area are ferocious and terrifying, with waves
            breaking violently on the cliffs and coursing over them. Pelted by rain
            and whipped by fierce winds, she clung to a rock throughout the night.
            In the morning, the sun rose and her child was born. There is still a
            rock standing there with indentations claimed to have been made by
            Nonna's hands. A short distance away is St David's Cathedral.


            The Symbol

            The symbol of Saint Nonna is a rock, with two indentations on the sides,
            representing the grasp the saint maintained on that rock. The rock
            itself is the Rock of Christ the unswerving faith in his Word to which
            Saint Peter (whose name means 'the rock') and Saint Nonna clung so
            tenaciously. Within the rock is the Trinity knot, the never-ending
            connectedness of God the Creator, the Redeemer, the Sustainer all of one
            essence. Upon this rock is the cross of the Celtic Church, being also of
            one essence with the rock itself. Thus it is that our tenacious grasp on
            the rock of faith is inspired by the Trinity and is both what makes up
            Christ's Holy Church and what holds it up as well.

            -oOo-


            Troparion of St Non tone 3
            Having given birth to the patron of the Welsh, most pious Non,/ thou
            didst rejoice to serve Christ God in thine appointed station./
            Wherefore, O Saint, intercede for us that we may be saved/ from the
            worldly spirit of dissatisfaction/ and through God's mercy be found
            worthy of eternal salvation.

            Kontakion of St Non tone 7
            With joy thou didst instruct thy son/ in our saving faith, O holy Non,/
            teaching him in all things to obey the commands of Christ's Gospel/ by
            becoming a missionary and messenger of salvation./ All praise and honour
            is thy due,/ therefore we sing: Alleluia.

            St. Non's chapel, Wales
            http://www.faculty.de.gcsu.edu/~dvess/ids/medieval/stdavids/snchap.htm

            Photographs of St. Non's well, nearby St. David's cathedral, Wales
            http://www.faculty.de.gcsu.edu/%7Edvess/ids/medieval/stdavids/snwell.htm


            St. Owen (Owin, Ouini) of Lichfield, Hermit
            --------------------------------------------------------------
            Died 680. Bede mentions Owen as a monk of great merit who forsook high
            office and a distinguished career for the love of his Lord. He came with
            Queen Etheldreda from East Anglia, and was her prime minister and the
            governor of her household. To these great employments he brought not
            only a high sense of duty, but also, under the influence of St. Chad
            (f.d. March 2) and other Celtic missionaries, a growing sense of
            Christian faith and obligation, until there came a day when he resolved
            to surrender his secular offices and devote himself entirely to the
            service of God.

            He did not go about this matter without careful thought, for a man does
            not lightly cast aside rank and honour for the humble and anonymous role
            of a serving monk in a religious community, nor does he easily shed the
            habits of a secular life. The story of his arrival at the monastery of
            Lastingham is worth recalling.

            One day a stranger was observed at its gates seeking admittance. He was
            plainly dressed, but obviously, he was no common pilgrim, and in his
            hand he carried an axe and a hatchet. When asked his business, he
            replied that he had come with all he possessed, having quit all that he
            had, and that he had come not to live idly but to work, hence the axe
            and the hatchet, which he would wield industriously in the service of
            the monastery. "For as he was less capable of meditating on the Holy
            Scriptures, he the more earnestly applied himself to the labour of his
            hands."

            Moved by his sincerity and humility, those who received him took him
            before the bishop, who was none other than the saintly Chad, and he,
            seeing before him in the guise of a labourer the former chamberlain of
            Queen Etheldreda, welcomed him gladly into their fellowship. Thus, Owen
            became their handyman. When the bell sounded, calling the monks to
            their studies, he took his tools and laboured in the fields: cutting
            wood, mending walls and fences, and doing it to the glory of God. He
            was of those of whom it is written: "In the handiwork of their craft is
            their prayer"
            (Benedictines, Encyclopaedia, Gill).


            St. Sacer (Mo-Sacra) of Saggard, Abbot
            --------------------------------------------------------------
            7th century. An Irish saint, Sacer was the abbot-founder of the
            monastery of Saggard, Dublin (Benedictines).


            St. Winwaloe (Guenole) of Landevennec, Abbot
            --------------------------------------------------------------
            Born in Brittany; died c. 532. Born of exiled English parents,
            St.Winwaloe was consecrated to God from his birth and placed in a
            monastery at an early age. He became a disciple of St. Budoc (f.d.
            December 9) on Isle Verte. He thought for many years that he would
            follow St. Patrick's (f.d. March 17) steps in Ireland, but eventually
            founded the monastery of Landevennec near Brest in Breton Cornouaille,
            which he ruled as abbot. There are several Cornish churches dedicated
            to St. Winwaloe, including Landewednack on the Lizard Peninsula in
            British Cornwall and Gunwalloe nearby, which seems to indicate that he
            had some connection with the area.

            A long "Life of Winwaloe" was written at Landevennec in the 9th century,
            but it is primarily a collection of legends. The
            cultus of St. Winwaloe is still alive in Brittany. There is some
            confusion as to whether there are one or two saints of the period named
            Guenole. Other variations of his name include Guengaloeus, Gwenno,
            Wonnow, Wynwallow, Valois, among others (Attwater, Benedictines,
            Encyclopedia).


            St. Cele-Christ (Christicola), Bishop
            --------------------------------------------------------------
            Died c. 728. St. Cele-Christ ('worshipper of Christ) led an eremitical
            life for many years until he was forced to accept the
            bishopric of Leinster (Benedictines).


            St. Foila (Faile) of Galway, Virgin
            --------------------------------------------------------------
            6th century. St. Foila is said to have been the sister of St. Colgan
            (f.d. February 20). The two were patrons of the parishes of Kil-Faile
            (Kileely) and Kil-Colgan in Galway. Kil-Faile has been a noted place of
            pilgrimage (Benedictines).


            St. Lamalisse of Lamlash, Hermit
            --------------------------------------------------------------
            7th century. St. Lamalisse was a Scottish hermit who has lent his name
            to an islet (Lamlash) off the coast of the isle of Arran
            (Benedictines).


            Sources:
            ========

            Ansterbery, Jennie. Chad, Bishop and Saint

            Attwater, D. (1983). The penguin dictionary of saints, NY:
            Penguin Books.

            Benedictine Monks of Saint Augustine Abbey, Ramsgate.
            (1947). The Book of Saints. NY: Macmillan.

            Delaney, J. J. (1983). Pocket Dictionary of Saints, NY:
            Doubleday Image.

            Encyclopaedia of Catholic Saints, March. (1966).
            Philadelphia: Chilton Books.

            Gill, F. C. (1958). The Glorious Company: Lives of Great
            Christians for Daily Devotion, vol. I. London: Epworth Press.

            For All the Saints:
            http://www.saintpatrickdc.org/ss/ss-index.htm

            An Alphabetical Index of the Saints of the West
            http://www.orthodoxengland.btinternet.co.uk/saintsa.htm

            These Lives are archived at:
            http://groups.yahoo.com/group/celt-saints
            *****************************************
          • emrys@globe.net.nz
            Celtic and Old English Saints 3 March =-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-= * St. Non of Wales * St. Owen of Lichfield * St. Sacer of Saggard *
            Message 5 of 13 , Mar 2, 2009
            • 0 Attachment
              Celtic and Old English Saints 3 March

              =-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=
              * St. Non of Wales
              * St. Owen of Lichfield
              * St. Sacer of Saggard
              * St. Winwaloe of Landevennec
              * St. Cele-Christ
              * St. Foila of Galway
              * St. Lamalisse of Lamlash
              =-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=


              St. Non (Nonna, Nonnita) of Wales
              --------------------------------------------------------------
              6th century. Non is an obscure Irish saint of noble birth, or perhaps
              born of noble descent in Dyfed, Wales. She resided at a convent in Ty
              Gwyn near present-day St. David's in Wales. She was the unwed mother of
              St. David after being seduced by a local chieftain named Sant. As
              penance for this evil deed Sant founded a monastery at a place some
              eight miles from Altarnon now called Lezant. William of Worcester states
              that St David was born at Altarnon if so making him Cornish by birth.

              She died in Brittany. Her relics were enshrined in Cornwall until the
              time of the impious Reformation. (Benedictines, Delaney,
              Encyclopaedia).

              She is also patron of this parish,Pelynt, near Looe
              http://homepages.tesco.net/~k.wasley/Altarnun.htm ,

              She is also patron of the parish of Dirinon in Brittany.

              Alternon on Cornwall is the church where St Nonna's Altar stone is
              preserved.

              -oOo-

              Saint Nonna

              A Celebration of Tenacity
              ----------------------------------
              Very little is known about the late-fifth-century Saint Nonna (or
              Nonnita in Welsh, Non) other than the fact that she was the mother of
              Saint David, Patron of Wales. She herself, however, is more closely
              connected with Altarnon in Cornwall, where a church and a well are
              dedicated to her. Her tomb lies in Dirinon in Brittany, where she died.

              Her strong connections in the three British Celtic lands with
              dedications in Wales, Cornwall, and Brittany suggest that she was an
              important saint in her own right and not simply the mother of a major
              patron. Evidently, she was a nun at least in the latter part of her
              life. The later legends show confusion on this last point, since to
              those writing them down in the medieval church celibacy was very much a
              factor, and the birth of Saint David had to be accommodated somehow.
              Some legends claim that she was a nun ravished by someone named Sant;
              but this explanation is too formulaic for mothers of major figures. Such
              stories attempt rather clumsily to show that the mother had not
              willingly conceived and was therefore pure, as was the Virgin Mary. The
              name Sant 'Saint' likewise arouses suspicions.

              The alternative story that she was the daughter of a powerful chieftain
              of the area around what is now St David's in Dyfed seems far more
              likely, given her importance in a wide area. At that time, the chief
              saints were often from the ruling families of Britain, and her
              membership in the "nobility" would certainly afford her movement between
              Wales, Cornwall, and Brittany.

              At this point, a pervasive and tenacious legend enters the picture one
              that is so persistent that it may well contain some factual basis. When
              she was pregnant with Saint David, for some reason she was out alone
              along the coast of Dyfed, on the peninsula now called St David's Head on
              the very edge of Wales. As some legends would have it, she was exiled
              from her home, perhaps because she was with child against the wishes of
              her family.

              On the eve of the first of March, a storm came crashing in from the sea.
              Such storms in that area are ferocious and terrifying, with waves
              breaking violently on the cliffs and coursing over them. Pelted by rain
              and whipped by fierce winds, she clung to a rock throughout the night.
              In the morning, the sun rose and her child was born. There is still a
              rock standing there with indentations claimed to have been made by
              Nonna's hands. A short distance away is St David's Cathedral.


              The Symbol

              The symbol of Saint Nonna is a rock, with two indentations on the sides,
              representing the grasp the saint maintained on that rock. The rock
              itself is the Rock of Christ the unswerving faith in his Word to which
              Saint Peter (whose name means 'the rock') and Saint Nonna clung so
              tenaciously. Within the rock is the Trinity knot, the never-ending
              connectedness of God the Creator, the Redeemer, the Sustainer all of one
              essence. Upon this rock is the cross of the Celtic Church, being also of
              one essence with the rock itself. Thus it is that our tenacious grasp on
              the rock of faith is inspired by the Trinity and is both what makes up
              Christ's Holy Church and what holds it up as well.

              -oOo-


              Troparion of St Non tone 3
              Having given birth to the patron of the Welsh, most pious Non,/ thou
              didst rejoice to serve Christ God in thine appointed station./
              Wherefore, O Saint, intercede for us that we may be saved/ from the
              worldly spirit of dissatisfaction/ and through God's mercy be found
              worthy of eternal salvation.

              Kontakion of St Non tone 7
              With joy thou didst instruct thy son/ in our saving faith, O holy Non,/
              teaching him in all things to obey the commands of Christ's Gospel/ by
              becoming a missionary and messenger of salvation./ All praise and honour
              is thy due,/ therefore we sing: Alleluia.

              St. Non's chapel, Wales
              http://www.faculty.de.gcsu.edu/~dvess/ids/medieval/stdavids/snchap.htm

              Photographs of St. Non's well, nearby St. David's cathedral, Wales
              http://www.faculty.de.gcsu.edu/%7Edvess/ids/medieval/stdavids/snwell.htm


              St. Owen (Owin, Ouini) of Lichfield, Hermit
              --------------------------------------------------------------
              Died 680. Bede mentions Owen as a monk of great merit who forsook high
              office and a distinguished career for the love of his Lord. He came with
              Queen Etheldreda from East Anglia, and was her prime minister and the
              governor of her household. To these great employments he brought not
              only a high sense of duty, but also, under the influence of St. Chad
              (f.d. March 2) and other Celtic missionaries, a growing sense of
              Christian faith and obligation, until there came a day when he resolved
              to surrender his secular offices and devote himself entirely to the
              service of God.

              He did not go about this matter without careful thought, for a man does
              not lightly cast aside rank and honour for the humble and anonymous role
              of a serving monk in a religious community, nor does he easily shed the
              habits of a secular life. The story of his arrival at the monastery of
              Lastingham is worth recalling.

              One day a stranger was observed at its gates seeking admittance. He was
              plainly dressed, but obviously, he was no common pilgrim, and in his
              hand he carried an axe and a hatchet. When asked his business, he
              replied that he had come with all he possessed, having quit all that he
              had, and that he had come not to live idly but to work, hence the axe
              and the hatchet, which he would wield industriously in the service of
              the monastery. "For as he was less capable of meditating on the Holy
              Scriptures, he the more earnestly applied himself to the labour of his
              hands."

              Moved by his sincerity and humility, those who received him took him
              before the bishop, who was none other than the saintly Chad, and he,
              seeing before him in the guise of a labourer the former chamberlain of
              Queen Etheldreda, welcomed him gladly into their fellowship. Thus, Owen
              became their handyman. When the bell sounded, calling the monks to
              their studies, he took his tools and laboured in the fields: cutting
              wood, mending walls and fences, and doing it to the glory of God. He
              was of those of whom it is written: "In the handiwork of their craft is
              their prayer"
              (Benedictines, Encyclopaedia, Gill).


              St. Sacer (Mo-Sacra) of Saggard, Abbot
              --------------------------------------------------------------
              7th century. An Irish saint, Sacer was the abbot-founder of the
              monastery of Saggard, Dublin (Benedictines).


              St. Winwaloe (Guenole) of Landevennec, Abbot
              --------------------------------------------------------------
              Born in Brittany; died c. 532. Born of exiled English parents,
              St.Winwaloe was consecrated to God from his birth and placed in a
              monastery at an early age. He became a disciple of St. Budoc (f.d.
              December 9) on Isle Verte. He thought for many years that he would
              follow St. Patrick's (f.d. March 17) steps in Ireland, but eventually
              founded the monastery of Landevennec near Brest in Breton Cornouaille,
              which he ruled as abbot. There are several Cornish churches dedicated
              to St. Winwaloe, including Landewednack on the Lizard Peninsula in
              British Cornwall and Gunwalloe nearby, which seems to indicate that he
              had some connection with the area.

              A long "Life of Winwaloe" was written at Landevennec in the 9th century,
              but it is primarily a collection of legends. The
              cultus of St. Winwaloe is still alive in Brittany. There is some
              confusion as to whether there are one or two saints of the period named
              Guenole. Other variations of his name include Guengaloeus, Gwenno,
              Wonnow, Wynwallow, Valois, among others (Attwater, Benedictines,
              Encyclopedia).


              St. Cele-Christ (Christicola), Bishop
              --------------------------------------------------------------
              Died c. 728. St. Cele-Christ ('worshipper of Christ) led an eremitical
              life for many years until he was forced to accept the
              bishopric of Leinster (Benedictines).


              St. Foila (Faile) of Galway, Virgin
              --------------------------------------------------------------
              6th century. St. Foila is said to have been the sister of St. Colgan
              (f.d. February 20). The two were patrons of the parishes of Kil-Faile
              (Kileely) and Kil-Colgan in Galway. Kil-Faile has been a noted place of
              pilgrimage (Benedictines).


              St. Lamalisse of Lamlash, Hermit
              --------------------------------------------------------------
              7th century. St. Lamalisse was a Scottish hermit who has lent his name
              to an islet (Lamlash) off the coast of the isle of Arran
              (Benedictines).


              Sources:
              ========

              Ansterbery, Jennie. Chad, Bishop and Saint

              Attwater, D. (1983). The penguin dictionary of saints, NY:
              Penguin Books.

              Benedictine Monks of Saint Augustine Abbey, Ramsgate.
              (1947). The Book of Saints. NY: Macmillan.

              Delaney, J. J. (1983). Pocket Dictionary of Saints, NY:
              Doubleday Image.

              Encyclopaedia of Catholic Saints, March. (1966).
              Philadelphia: Chilton Books.

              Gill, F. C. (1958). The Glorious Company: Lives of Great
              Christians for Daily Devotion, vol. I. London: Epworth Press.

              For All the Saints:
              http://www.saintpatrickdc.org/ss/ss-index.htm

              An Alphabetical Index of the Saints of the West
              http://www.orthodoxengland.btinternet.co.uk/saintsa.htm

              These Lives are archived at:
              http://groups.yahoo.com/group/celt-saints
              *****************************************
            • emrys@globe.net.nz
              Celtic and Old English Saints 3 March =-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-= * St. Non of Wales * St. Owen of Lichfield * St. Sacer of Saggard *
              Message 6 of 13 , Mar 2, 2010
              • 0 Attachment
                Celtic and Old English Saints 3 March

                =-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=
                * St. Non of Wales
                * St. Owen of Lichfield
                * St. Sacer of Saggard
                * St. Winwaloe of Landevennec
                * St. Cele-Christ
                * St. Foila of Galway
                * St. Lamalisse of Lamlash
                * St Pellegrino - Irish Hermit of the Appenines
                =-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=


                St. Non (Nonna, Nonnita) of Wales
                --------------------------------------------------------------
                6th century. Non is an obscure Irish saint of noble birth, or perhaps
                born of noble descent in Dyfed, Wales. She resided at a convent in Ty
                Gwyn near present-day St. David's in Wales. She was the unwed mother of
                St. David after being seduced by a local chieftain named Sant. As
                penance for this evil deed Sant founded a monastery at a place some
                eight miles from Altarnon now called Lezant. William of Worcester states
                that St David was born at Altarnon if so making him Cornish by birth.

                She died in Brittany. Her relics were enshrined in Cornwall until the
                time of the impious Reformation. (Benedictines, Delaney,
                Encyclopaedia).

                She is also patron of this parish,Pelynt, near Looe
                http://homepages.tesco.net/~k.wasley/Altarnun.htm ,

                She is also patron of the parish of Dirinon in Brittany.

                Alternon on Cornwall is the church where St Nonna's Altar stone is
                preserved.

                -oOo-

                Saint Nonna

                A Celebration of Tenacity
                ----------------------------------
                Very little is known about the late-fifth-century Saint Nonna (or
                Nonnita in Welsh, Non) other than the fact that she was the mother of
                Saint David, Patron of Wales. She herself, however, is more closely
                connected with Altarnon in Cornwall, where a church and a well are
                dedicated to her. Her tomb lies in Dirinon in Brittany, where she died.

                Her strong connections in the three British Celtic lands with
                dedications in Wales, Cornwall, and Brittany suggest that she was an
                important saint in her own right and not simply the mother of a major
                patron. Evidently, she was a nun at least in the latter part of her
                life. The later legends show confusion on this last point, since to
                those writing them down in the medieval church celibacy was very much a
                factor, and the birth of Saint David had to be accommodated somehow.
                Some legends claim that she was a nun ravished by someone named Sant;
                but this explanation is too formulaic for mothers of major figures. Such
                stories attempt rather clumsily to show that the mother had not
                willingly conceived and was therefore pure, as was the Virgin Mary. The
                name Sant 'Saint' likewise arouses suspicions.

                The alternative story that she was the daughter of a powerful chieftain
                of the area around what is now St David's in Dyfed seems far more
                likely, given her importance in a wide area. At that time, the chief
                saints were often from the ruling families of Britain, and her
                membership in the "nobility" would certainly afford her movement between
                Wales, Cornwall, and Brittany.

                At this point, a pervasive and tenacious legend enters the picture one
                that is so persistent that it may well contain some factual basis. When
                she was pregnant with Saint David, for some reason she was out alone
                along the coast of Dyfed, on the peninsula now called St David's Head on
                the very edge of Wales. As some legends would have it, she was exiled
                from her home, perhaps because she was with child against the wishes of
                her family.

                On the eve of the first of March, a storm came crashing in from the sea.
                Such storms in that area are ferocious and terrifying, with waves
                breaking violently on the cliffs and coursing over them. Pelted by rain
                and whipped by fierce winds, she clung to a rock throughout the night.
                In the morning, the sun rose and her child was born. There is still a
                rock standing there with indentations claimed to have been made by
                Nonna's hands. A short distance away is St David's Cathedral.


                The Symbol

                The symbol of Saint Nonna is a rock, with two indentations on the sides,
                representing the grasp the saint maintained on that rock. The rock
                itself is the Rock of Christ the unswerving faith in his Word to which
                Saint Peter (whose name means 'the rock') and Saint Nonna clung so
                tenaciously. Within the rock is the Trinity knot, the never-ending
                connectedness of God the Creator, the Redeemer, the Sustainer all of one
                essence. Upon this rock is the cross of the Celtic Church, being also of
                one essence with the rock itself. Thus it is that our tenacious grasp on
                the rock of faith is inspired by the Trinity and is both what makes up
                Christ's Holy Church and what holds it up as well.

                -oOo-


                Troparion of St Non tone 3
                Having given birth to the patron of the Welsh, most pious Non,/ thou
                didst rejoice to serve Christ God in thine appointed station./
                Wherefore, O Saint, intercede for us that we may be saved/ from the
                worldly spirit of dissatisfaction/ and through God's mercy be found
                worthy of eternal salvation.

                Kontakion of St Non tone 7
                With joy thou didst instruct thy son/ in our saving faith, O holy Non,/
                teaching him in all things to obey the commands of Christ's Gospel/ by
                becoming a missionary and messenger of salvation./ All praise and honour
                is thy due,/ therefore we sing: Alleluia.

                St. Non's chapel, Wales
                http://www.faculty.de.gcsu.edu/~dvess/ids/medieval/stdavids/snchap.htm

                Photographs of St. Non's well, nearby St. David's cathedral, Wales
                http://www.faculty.de.gcsu.edu/%7Edvess/ids/medieval/stdavids/snwell.htm


                St. Owen (Owin, Ouini) of Lichfield, Hermit
                --------------------------------------------------------------
                Died 680. Bede mentions Owen as a monk of great merit who forsook high
                office and a distinguished career for the love of his Lord. He came with
                Queen Etheldreda from East Anglia, and was her prime minister and the
                governor of her household. To these great employments he brought not
                only a high sense of duty, but also, under the influence of St. Chad
                (f.d. March 2) and other Celtic missionaries, a growing sense of
                Christian faith and obligation, until there came a day when he resolved
                to surrender his secular offices and devote himself entirely to the
                service of God.

                He did not go about this matter without careful thought, for a man does
                not lightly cast aside rank and honour for the humble and anonymous role
                of a serving monk in a religious community, nor does he easily shed the
                habits of a secular life. The story of his arrival at the monastery of
                Lastingham is worth recalling.

                One day a stranger was observed at its gates seeking admittance. He was
                plainly dressed, but obviously, he was no common pilgrim, and in his
                hand he carried an axe and a hatchet. When asked his business, he
                replied that he had come with all he possessed, having quit all that he
                had, and that he had come not to live idly but to work, hence the axe
                and the hatchet, which he would wield industriously in the service of
                the monastery. "For as he was less capable of meditating on the Holy
                Scriptures, he the more earnestly applied himself to the labour of his
                hands."

                Moved by his sincerity and humility, those who received him took him
                before the bishop, who was none other than the saintly Chad, and he,
                seeing before him in the guise of a labourer the former chamberlain of
                Queen Etheldreda, welcomed him gladly into their fellowship. Thus, Owen
                became their handyman. When the bell sounded, calling the monks to
                their studies, he took his tools and laboured in the fields: cutting
                wood, mending walls and fences, and doing it to the glory of God. He
                was of those of whom it is written: "In the handiwork of their craft is
                their prayer"
                (Benedictines, Encyclopaedia, Gill).


                St. Sacer (Mo-Sacra) of Saggard, Abbot
                --------------------------------------------------------------
                7th century. An Irish saint, Sacer was the abbot-founder of the
                monastery of Saggard, Dublin (Benedictines).


                St. Winwaloe (Guenole) of Landevennec, Abbot
                --------------------------------------------------------------
                Born in Brittany; died c. 532. Born of exiled English parents,
                St.Winwaloe was consecrated to God from his birth and placed in a
                monastery at an early age. He became a disciple of St. Budoc (f.d.
                December 9) on Isle Verte. He thought for many years that he would
                follow St. Patrick's (f.d. March 17) steps in Ireland, but eventually
                founded the monastery of Landevennec near Brest in Breton Cornouaille,
                which he ruled as abbot. There are several Cornish churches dedicated
                to St. Winwaloe, including Landewednack on the Lizard Peninsula in
                British Cornwall and Gunwalloe nearby, which seems to indicate that he
                had some connection with the area.

                A long "Life of Winwaloe" was written at Landevennec in the 9th century,
                but it is primarily a collection of legends. The
                cultus of St. Winwaloe is still alive in Brittany. There is some
                confusion as to whether there are one or two saints of the period named
                Guenole. Other variations of his name include Guengaloeus, Gwenno,
                Wonnow, Wynwallow, Valois, among others (Attwater, Benedictines,
                Encyclopedia).


                St. Cele-Christ (Christicola), Bishop
                --------------------------------------------------------------
                Died c. 728. St. Cele-Christ ('worshipper of Christ) led an eremitical
                life for many years until he was forced to accept the
                bishopric of Leinster (Benedictines).


                St. Foila (Faile) of Galway, Virgin
                --------------------------------------------------------------
                6th century. St. Foila is said to have been the sister of St. Colgan
                (f.d. February 20). The two were patrons of the parishes of Kil-Faile
                (Kileely) and Kil-Colgan in Galway. Kil-Faile has been a noted place of
                pilgrimage (Benedictines).


                St. Lamalisse of Lamlash, Hermit
                --------------------------------------------------------------
                7th century. St. Lamalisse was a Scottish hermit who has lent his name
                to an islet (Lamlash) off the coast of the isle of Arran
                (Benedictines).


                St Pellegrino - Irish Hermit of the Appenines
                --------------------------------------------------------------
                See
                http://romanmiscellany.blogspot.com/2006/08/st-pellegrino-irish-hermit-of.html

                San Pellegrino in Alpe stands 4,584 feet (1525m) above sea level and has for
                centuries been an important stopping point on the road from Modena to Lucca.
                The poet Shelley came here in August 1820 and was inspired by the experience
                to write The Witch of Atlas. However, the mountaintop village is best known
                for the shrine of St Pellegrino and St Bianco.

                According to tradition, Pellegrino (or Peregine) was the son of King Romanus
                and Queen Plantula of Scotia - often translated as 'Scotland' but probably
                referring to Ireland, whose people were confusingly referred to as Scotti.
                However, the legend frequently refers to the saint's Scottish origins and as
                late as 1782 the Bologna Calendar even calls St Pellegrino 'King of
                Scotland.' At his baptism, the saint amazed the witnesses by answering 'Amen'
                to the prayers and the priest predicted a great future for the child. He
                grew up at the Court and was groomed to succeed his father as a Christian
                King. However, as a young man Pellegrino renounced his birthright,
                preferring the immortal crown of a pilgrim. And so, having bid farewell to
                his parents and distributed his wealth amongst the poor, the saint left his
                homeland and began his great pilgrimage.

                His first stop was the Holy Land, where he prayed at the places sanctified
                by the life, death and resurrection of the Lord. Having visited these holy
                places, as well as the Monastery of St Catherine on Mount Sinai, Pellegrino
                furthered his imitation of Our Lord by spending forty years in the desert.
                Here he fasted, slept on a bed that resembled a tomb and battled with the
                temptations of the Devil.

                Once he had advanced in holiness through this life of solitude and penance,
                Pellegrino went to preach at the Sultan's court - for, the legend says, he
                had the eloquence of Cicero and the insight of Vergil. He was soon captured,
                led in chains to the mosque to offer worship and, when he refused to do
                this, imprisoned in a dark dungeon. After five days, he was miraculously
                freed by Christ Himself and went again to the Sultan, who proposed an ordeal
                by fire to establish the truth of Christianity. After thirteen hours in the
                flames, he remained unharmed and Pellegrino was set free, though he was
                disappointed that his efforts had won no converts to the Faith.

                He boarded a ship bound for Italy and experienced a terrible storm, during
                which he was thrown into the sea by the sailors, who had been convinced by
                the devil that Pellegrino was the cause. However, thanks to the grace of
                God, all was not lost. His pilgrim's garb miraculously turned into a ship -
                his cloak became a raft, his stick a mast and his purse a sail. He thus
                arrived at the port of Ancona and was able to visit the venerable
                sanctuaries of Rome, Bari (the tomb of St Nicholas) and Monte Gargano (the
                shrine of the Archangel Michael).

                A star then led the holy pilgrim into the wilderness of the Appenines, where
                he lived for twelve years in a wood afterwards called 'Romanesca.' Here he
                worked many miracles and fought the devil, who tested him through the
                extremes of snow and rain. In the end, Pellegrino won and drove the evil
                spirits out of the dark woods and hills. He then went to live in a cave,
                where he was looked after by the leopards that lived nearby, and finally
                reached a place called Thermae Salonis. He wrote a brief spiritual testament
                on the bark of a tree and rested inside the trunk, which was hollow. It was
                here that Pellegrino died at the age of 97 years, nine months and 23 days.

                The body remained inside the tree, untouched and indeed protected by the
                animals of the forest, until the saint's resting place was revealed in a
                dream to a noble woman of the diocese of Modena, Adelgrada Ferniai. She and
                her husband went to the holy place and gave Pellegrino a fitting burial, the
                grave being dug by two leopards and bears. Devotion to St Pellegrino soon
                spread and the Tuscans and Lombards both tried to gain possession of the
                relics. The local bishops suggested that the body be placed on a cart and
                the oxen be allowed to go wherever they wanted. They stopped near the place
                the saint has died and a basilica was built and dedicated on 1 August 643
                (which became the saint's feast day).


                The legend is, of course, fantastical. It contains numerous inaccuracies and
                contradictions: for example, the names of Pellegrino, Romano and Plantula
                are Latin rather than Celtic and appear nowhere in Scottish or Irish
                histories. There have never been leopards in the Appenines, and the bones of
                St Nicholas were only taken to Bari at the end of the eleventh century and
                so the shrine would not have existed at the time of Pellegrino's supposed
                pilgrimage in the sixth or seventh century. The legend also contains many
                motifs that can be found in the lives of other saints. Childhood prodigies,
                renouncement of worldly power and riches, extreme penances, battles with
                Satan, miraculous escapes, closeness to nature and the discovery of the body
                through a vision are all common themes in hagiography.

                It is also interesting to note that there are two saints with royal Irish
                connections venerated in nearby Lucca: St Frediano (son of the King of
                Ulster and bishop of Lucca in the late sixth century) and St Silaus (an
                Irish bishop who died at Lucca on his way back from Rome in 1100). The
                church of S Frediano also boasts the tomb of St Richard the Pilgrim, who is
                said to have been a King of Wessex who renounced his throne to go on
                pilgrimage to Rome. He died en route at Lucca in 722 and is chiefly
                remembered as the father of three saints, Willibald, Winnebald and Walburga,
                who helped evangelise Southern Germany.

                What, then, are we to make of the story of St Pellegrino? The earliest
                mention of the church of San Pellegrino dates from 1110 and the presence of
                the saint's body is first recorded in 1255. The church was attached to a
                hospice for pilgrims who were travelling along this high point of the Via
                Francigena towards Rome (part of the medieval hospice now houses the Museo
                Etnografico Provinciale 'Don Luigi Pellegrini'). However, the legend of St
                Pellegrino is only first mentioned in a fifteenth century manuscript, which
                also includes the Mass and Office for the saint and may be the work of
                Lionella de Nobilii, a kinsman of Pope Nicholas V (1447-55) and Commendatory
                (or Superior) of the Hospice, who restored the buildings and thus had a
                vested interest in promoting the cult. The story of St Pellegrino provided,
                above all, a spiritual message to pilgrims making an arduous and dangerous
                journey - the saint persevered despite the obstacles of demons, severe
                weather, savage beasts, hunger, thirst and human threats.
                But was St Pellegrino an historical figure? There is no reason to doubt the
                existence of an Irish (or Scottish) pilgrim who ended his days in the
                wilderness of the Tuscan Emilian Appenines in the second half of the First
                Millennium. From the sixth century, numerous Irishmen trusted in Providence
                and became 'voluntary exiles' by leaving their homelands and going on a
                peregrinatio pro Dei amore - a 'wandering for the love of God.' Many of
                these are still venerated in France, Germany, Austria, Switzerland and
                Italy, and they may even have reached North America, if one believes the
                story of the voyage of St Brendan. The fame of these holy men was such that
                the term 'pilgrims' (peregrini) came to denote the Irish and it is little
                surprise that a generic name like 'San Pellegrino' was used for our saint,
                in the absence of his baptismal name. It has been suggested that St
                Pellegrino is the same person as another local saint, St Viviano (or Viano),
                a hermit who is venerated at Vagli Sopra in Garfagnana and whose cave can
                still be visited.

                Some scholars argue that the hospice of San Pellegrino was initially
                dedicated to another St Pellegrino, a third century bishop of Auxerre who
                was particularly popular among French pilgrims. It is thought that a
                medieval carving kept at San Pellegrino shows the bishop of Auxerre blessing
                a pilgrim. Devotion to this saint was then linked to the local memory of a
                holy Irish pilgrim. Added to this were the relics of catacomb martyrs
                brought to Lucca in the eighth century, including a St Pellegrino, whose
                body may be the one venerated today at San Pellegrino in Alpe. As noted
                above, the relics are first mentioned in 1255 and by the sixteenth century
                St Pellegrino had gained a companion or disciple, St Bianco, who is not
                mentioned in the original versions of the legend. He is first mentioned in
                an Epicopal Visitation of 1559 and, sixteen years later, the bishop of
                Rimini is recorded as celebrating Mass in a separate chapel of St Bianco.
                His feast was celebrated on 3 March.

                Through a complex of factors, then, the memory of an Irish pilgrim and
                hermit became mixed with the Hospice's dedication to St Pellegrino of
                Auxerre and the translation of the bodies of Roman martyrs to Lucca. By the
                fifteenth and sixteenth centuries, an elaborate legend had been formulated
                and St Pellegrino had gained a disciple, St Bianco, who lies beside his
                master in the shrine church.

                Whatever the truth and whatever the conclusions of modern scholars, there is
                much to admire in the life of the saint and we can truly say (especially
                after my experience driving down from his shrine): St Pellegrino, pray for
                us who have recourse to thee.



                Sources:
                ========

                Ansterbery, Jennie. Chad, Bishop and Saint

                Attwater, D. (1983). The penguin dictionary of saints, NY:
                Penguin Books.

                Benedictine Monks of Saint Augustine Abbey, Ramsgate.
                (1947). The Book of Saints. NY: Macmillan.

                Delaney, J. J. (1983). Pocket Dictionary of Saints, NY:
                Doubleday Image.

                Encyclopaedia of Catholic Saints, March. (1966).
                Philadelphia: Chilton Books.

                Gill, F. C. (1958). The Glorious Company: Lives of Great
                Christians for Daily Devotion, vol. I. London: Epworth Press.

                For All the Saints:
                http://www.saintpatrickdc.org/ss/ss-index.htm

                An Alphabetical Index of the Saints of the West
                http://www.orthodoxengland.btinternet.co.uk/saintsa.htm

                These Lives are archived at:
                http://groups.yahoo.com/group/celt-saints
                *****************************************
              • ambrois@xtra.co.nz
                Celtic and Old English Saints 3 March =-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-= * St. Non of Wales * St. Owen of Lichfield * St. Sacer of Saggard *
                Message 7 of 13 , Mar 2, 2011
                • 0 Attachment
                  Celtic and Old English Saints 3 March

                  =-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=
                  * St. Non of Wales
                  * St. Owen of Lichfield
                  * St. Sacer of Saggard
                  * St. Winwaloe of Landevennec
                  * St. Cele-Christ
                  * St. Foila of Galway
                  * St. Lamalisse of Lamlash
                  * St Pellegrino - Irish Hermit of the Appenines
                  =-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=


                  St. Non (Nonna, Nonnita) of Wales
                  --------------------------------------------------------------
                  6th century. Non is an obscure Irish saint of noble birth, or perhaps
                  born of noble descent in Dyfed, Wales. She resided at a convent in Ty
                  Gwyn near present-day St. David's in Wales. She was the unwed mother of
                  St. David after being seduced by a local chieftain named Sant. As
                  penance for this evil deed Sant founded a monastery at a place some
                  eight miles from Altarnon now called Lezant. William of Worcester states
                  that St David was born at Altarnon if so making him Cornish by birth.

                  She died in Brittany. Her relics were enshrined in Cornwall until the
                  time of the impious Reformation. (Benedictines, Delaney,
                  Encyclopaedia).

                  She is also patron of this parish,Pelynt, near Looe
                  http://homepages.tesco.net/~k.wasley/Altarnun.htm ,

                  She is also patron of the parish of Dirinon in Brittany.

                  Alternon on Cornwall is the church where St Nonna's Altar stone is
                  preserved.

                  -oOo-

                  Saint Nonna

                  A Celebration of Tenacity
                  ----------------------------------
                  Very little is known about the late-fifth-century Saint Nonna (or
                  Nonnita in Welsh, Non) other than the fact that she was the mother of
                  Saint David, Patron of Wales. She herself, however, is more closely
                  connected with Altarnon in Cornwall, where a church and a well are
                  dedicated to her. Her tomb lies in Dirinon in Brittany, where she died.

                  Her strong connections in the three British Celtic lands with
                  dedications in Wales, Cornwall, and Brittany suggest that she was an
                  important saint in her own right and not simply the mother of a major
                  patron. Evidently, she was a nun at least in the latter part of her
                  life. The later legends show confusion on this last point, since to
                  those writing them down in the medieval church celibacy was very much a
                  factor, and the birth of Saint David had to be accommodated somehow.
                  Some legends claim that she was a nun ravished by someone named Sant;
                  but this explanation is too formulaic for mothers of major figures. Such
                  stories attempt rather clumsily to show that the mother had not
                  willingly conceived and was therefore pure, as was the Virgin Mary. The
                  name Sant 'Saint' likewise arouses suspicions.

                  The alternative story that she was the daughter of a powerful chieftain
                  of the area around what is now St David's in Dyfed seems far more
                  likely, given her importance in a wide area. At that time, the chief
                  saints were often from the ruling families of Britain, and her
                  membership in the "nobility" would certainly afford her movement between
                  Wales, Cornwall, and Brittany.

                  At this point, a pervasive and tenacious legend enters the picture one
                  that is so persistent that it may well contain some factual basis. When
                  she was pregnant with Saint David, for some reason she was out alone
                  along the coast of Dyfed, on the peninsula now called St David's Head on
                  the very edge of Wales. As some legends would have it, she was exiled
                  from her home, perhaps because she was with child against the wishes of
                  her family.

                  On the eve of the first of March, a storm came crashing in from the sea.
                  Such storms in that area are ferocious and terrifying, with waves
                  breaking violently on the cliffs and coursing over them. Pelted by rain
                  and whipped by fierce winds, she clung to a rock throughout the night.
                  In the morning, the sun rose and her child was born. There is still a
                  rock standing there with indentations claimed to have been made by
                  Nonna's hands. A short distance away is St David's Cathedral.


                  The Symbol

                  The symbol of Saint Nonna is a rock, with two indentations on the sides,
                  representing the grasp the saint maintained on that rock. The rock
                  itself is the Rock of Christ the unswerving faith in his Word to which
                  Saint Peter (whose name means 'the rock') and Saint Nonna clung so
                  tenaciously. Within the rock is the Trinity knot, the never-ending
                  connectedness of God the Creator, the Redeemer, the Sustainer all of one
                  essence. Upon this rock is the cross of the Celtic Church, being also of
                  one essence with the rock itself. Thus it is that our tenacious grasp on
                  the rock of faith is inspired by the Trinity and is both what makes up
                  Christ's Holy Church and what holds it up as well.

                  -oOo-


                  Troparion of St Non tone 3
                  Having given birth to the patron of the Welsh, most pious Non,/ thou
                  didst rejoice to serve Christ God in thine appointed station./
                  Wherefore, O Saint, intercede for us that we may be saved/ from the
                  worldly spirit of dissatisfaction/ and through God's mercy be found
                  worthy of eternal salvation.

                  Kontakion of St Non tone 7
                  With joy thou didst instruct thy son/ in our saving faith, O holy Non,/
                  teaching him in all things to obey the commands of Christ's Gospel/ by
                  becoming a missionary and messenger of salvation./ All praise and honour
                  is thy due,/ therefore we sing: Alleluia.

                  St. Non's chapel, Wales
                  http://www.faculty.de.gcsu.edu/~dvess/ids/medieval/stdavids/snchap.htm

                  Photographs of St. Non's well, nearby St. David's cathedral, Wales
                  http://www.faculty.de.gcsu.edu/%7Edvess/ids/medieval/stdavids/snwell.htm


                  St. Owen (Owin, Ouini) of Lichfield, Hermit
                  --------------------------------------------------------------
                  Died 680. Bede mentions Owen as a monk of great merit who forsook high
                  office and a distinguished career for the love of his Lord. He came with
                  Queen Etheldreda from East Anglia, and was her prime minister and the
                  governor of her household. To these great employments he brought not
                  only a high sense of duty, but also, under the influence of St. Chad
                  (f.d. March 2) and other Celtic missionaries, a growing sense of
                  Christian faith and obligation, until there came a day when he resolved
                  to surrender his secular offices and devote himself entirely to the
                  service of God.

                  He did not go about this matter without careful thought, for a man does
                  not lightly cast aside rank and honour for the humble and anonymous role
                  of a serving monk in a religious community, nor does he easily shed the
                  habits of a secular life. The story of his arrival at the monastery of
                  Lastingham is worth recalling.

                  One day a stranger was observed at its gates seeking admittance. He was
                  plainly dressed, but obviously, he was no common pilgrim, and in his
                  hand he carried an axe and a hatchet. When asked his business, he
                  replied that he had come with all he possessed, having quit all that he
                  had, and that he had come not to live idly but to work, hence the axe
                  and the hatchet, which he would wield industriously in the service of
                  the monastery. "For as he was less capable of meditating on the Holy
                  Scriptures, he the more earnestly applied himself to the labour of his
                  hands."

                  Moved by his sincerity and humility, those who received him took him
                  before the bishop, who was none other than the saintly Chad, and he,
                  seeing before him in the guise of a labourer the former chamberlain of
                  Queen Etheldreda, welcomed him gladly into their fellowship. Thus, Owen
                  became their handyman. When the bell sounded, calling the monks to
                  their studies, he took his tools and laboured in the fields: cutting
                  wood, mending walls and fences, and doing it to the glory of God. He
                  was of those of whom it is written: "In the handiwork of their craft is
                  their prayer"
                  (Benedictines, Encyclopaedia, Gill).


                  St. Sacer (Mo-Sacra) of Saggard, Abbot
                  --------------------------------------------------------------
                  7th century. An Irish saint, Sacer was the abbot-founder of the
                  monastery of Saggard, Dublin (Benedictines).


                  St. Winwaloe (Guenole) of Landevennec, Abbot
                  --------------------------------------------------------------
                  Born in Brittany; died c. 532. Born of exiled English parents,
                  St.Winwaloe was consecrated to God from his birth and placed in a
                  monastery at an early age. He became a disciple of St. Budoc (f.d.
                  December 9) on Isle Verte. He thought for many years that he would
                  follow St. Patrick's (f.d. March 17) steps in Ireland, but eventually
                  founded the monastery of Landevennec near Brest in Breton Cornouaille,
                  which he ruled as abbot. There are several Cornish churches dedicated
                  to St. Winwaloe, including Landewednack on the Lizard Peninsula in
                  British Cornwall and Gunwalloe nearby, which seems to indicate that he
                  had some connection with the area.

                  A long "Life of Winwaloe" was written at Landevennec in the 9th century,
                  but it is primarily a collection of legends. The
                  cultus of St. Winwaloe is still alive in Brittany. There is some
                  confusion as to whether there are one or two saints of the period named
                  Guenole. Other variations of his name include Guengaloeus, Gwenno,
                  Wonnow, Wynwallow, Valois, among others (Attwater, Benedictines,
                  Encyclopedia).


                  St. Cele-Christ (Christicola), Bishop
                  --------------------------------------------------------------
                  Died c. 728. St. Cele-Christ ('worshipper of Christ) led an eremitical
                  life for many years until he was forced to accept the
                  bishopric of Leinster (Benedictines).


                  St. Foila (Faile) of Galway, Virgin
                  --------------------------------------------------------------
                  6th century. St. Foila is said to have been the sister of St. Colgan
                  (f.d. February 20). The two were patrons of the parishes of Kil-Faile
                  (Kileely) and Kil-Colgan in Galway. Kil-Faile has been a noted place of
                  pilgrimage (Benedictines).


                  St. Lamalisse of Lamlash, Hermit
                  --------------------------------------------------------------
                  7th century. St. Lamalisse was a Scottish hermit who has lent his name
                  to an islet (Lamlash) off the coast of the isle of Arran
                  (Benedictines).


                  St Pellegrino - Irish Hermit of the Appenines
                  --------------------------------------------------------------
                  See
                  http://romanmiscellany.blogspot.com/2006/08/st-pellegrino-irish-hermit-of.html

                  San Pellegrino in Alpe stands 4,584 feet (1525m) above sea level and has for
                  centuries been an important stopping point on the road from Modena to Lucca.
                  The poet Shelley came here in August 1820 and was inspired by the experience
                  to write The Witch of Atlas. However, the mountaintop village is best known
                  for the shrine of St Pellegrino and St Bianco.

                  According to tradition, Pellegrino (or Peregine) was the son of King Romanus
                  and Queen Plantula of Scotia - often translated as 'Scotland' but probably
                  referring to Ireland, whose people were confusingly referred to as Scotti.
                  However, the legend frequently refers to the saint's Scottish origins and as
                  late as 1782 the Bologna Calendar even calls St Pellegrino 'King of
                  Scotland.' At his baptism, the saint amazed the witnesses by answering
                  'Amen'
                  to the prayers and the priest predicted a great future for the child. He
                  grew up at the Court and was groomed to succeed his father as a Christian
                  King. However, as a young man Pellegrino renounced his birthright,
                  preferring the immortal crown of a pilgrim. And so, having bid farewell to
                  his parents and distributed his wealth amongst the poor, the saint left his
                  homeland and began his great pilgrimage.

                  His first stop was the Holy Land, where he prayed at the places sanctified
                  by the life, death and resurrection of the Lord. Having visited these holy
                  places, as well as the Monastery of St Catherine on Mount Sinai, Pellegrino
                  furthered his imitation of Our Lord by spending forty years in the desert.
                  Here he fasted, slept on a bed that resembled a tomb and battled with the
                  temptations of the Devil.

                  Once he had advanced in holiness through this life of solitude and penance,
                  Pellegrino went to preach at the Sultan's court - for, the legend says, he
                  had the eloquence of Cicero and the insight of Vergil. He was soon captured,
                  led in chains to the mosque to offer worship and, when he refused to do
                  this, imprisoned in a dark dungeon. After five days, he was miraculously
                  freed by Christ Himself and went again to the Sultan, who proposed an ordeal
                  by fire to establish the truth of Christianity. After thirteen hours in the
                  flames, he remained unharmed and Pellegrino was set free, though he was
                  disappointed that his efforts had won no converts to the Faith.

                  He boarded a ship bound for Italy and experienced a terrible storm, during
                  which he was thrown into the sea by the sailors, who had been convinced by
                  the devil that Pellegrino was the cause. However, thanks to the grace of
                  God, all was not lost. His pilgrim's garb miraculously turned into a ship -
                  his cloak became a raft, his stick a mast and his purse a sail. He thus
                  arrived at the port of Ancona and was able to visit the venerable
                  sanctuaries of Rome, Bari (the tomb of St Nicholas) and Monte Gargano (the
                  shrine of the Archangel Michael).

                  A star then led the holy pilgrim into the wilderness of the Appenines, where
                  he lived for twelve years in a wood afterwards called 'Romanesca.' Here he
                  worked many miracles and fought the devil, who tested him through the
                  extremes of snow and rain. In the end, Pellegrino won and drove the evil
                  spirits out of the dark woods and hills. He then went to live in a cave,
                  where he was looked after by the leopards that lived nearby, and finally
                  reached a place called Thermae Salonis. He wrote a brief spiritual testament
                  on the bark of a tree and rested inside the trunk, which was hollow. It was
                  here that Pellegrino died at the age of 97 years, nine months and 23 days.

                  The body remained inside the tree, untouched and indeed protected by the
                  animals of the forest, until the saint's resting place was revealed in a
                  dream to a noble woman of the diocese of Modena, Adelgrada Ferniai. She and
                  her husband went to the holy place and gave Pellegrino a fitting burial, the
                  grave being dug by two leopards and bears. Devotion to St Pellegrino soon
                  spread and the Tuscans and Lombards both tried to gain possession of the
                  relics. The local bishops suggested that the body be placed on a cart and
                  the oxen be allowed to go wherever they wanted. They stopped near the place
                  the saint has died and a basilica was built and dedicated on 1 August 643
                  (which became the saint's feast day).


                  The legend is, of course, fantastical. It contains numerous inaccuracies and
                  contradictions: for example, the names of Pellegrino, Romano and Plantula
                  are Latin rather than Celtic and appear nowhere in Scottish or Irish
                  histories. There have never been leopards in the Appenines, and the bones of
                  St Nicholas were only taken to Bari at the end of the eleventh century and
                  so the shrine would not have existed at the time of Pellegrino's supposed
                  pilgrimage in the sixth or seventh century. The legend also contains many
                  motifs that can be found in the lives of other saints. Childhood prodigies,
                  renouncement of worldly power and riches, extreme penances, battles with
                  Satan, miraculous escapes, closeness to nature and the discovery of the body
                  through a vision are all common themes in hagiography.

                  It is also interesting to note that there are two saints with royal Irish
                  connections venerated in nearby Lucca: St Frediano (son of the King of
                  Ulster and bishop of Lucca in the late sixth century) and St Silaus (an
                  Irish bishop who died at Lucca on his way back from Rome in 1100). The
                  church of S Frediano also boasts the tomb of St Richard the Pilgrim, who is
                  said to have been a King of Wessex who renounced his throne to go on
                  pilgrimage to Rome. He died en route at Lucca in 722 and is chiefly
                  remembered as the father of three saints, Willibald, Winnebald and Walburga,
                  who helped evangelise Southern Germany.

                  What, then, are we to make of the story of St Pellegrino? The earliest
                  mention of the church of San Pellegrino dates from 1110 and the presence of
                  the saint's body is first recorded in 1255. The church was attached to a
                  hospice for pilgrims who were travelling along this high point of the Via
                  Francigena towards Rome (part of the medieval hospice now houses the Museo
                  Etnografico Provinciale 'Don Luigi Pellegrini'). However, the legend of St
                  Pellegrino is only first mentioned in a fifteenth century manuscript, which
                  also includes the Mass and Office for the saint and may be the work of
                  Lionella de Nobilii, a kinsman of Pope Nicholas V (1447-55) and Commendatory
                  (or Superior) of the Hospice, who restored the buildings and thus had a
                  vested interest in promoting the cult. The story of St Pellegrino provided,
                  above all, a spiritual message to pilgrims making an arduous and dangerous
                  journey - the saint persevered despite the obstacles of demons, severe
                  weather, savage beasts, hunger, thirst and human threats.
                  But was St Pellegrino an historical figure? There is no reason to doubt the
                  existence of an Irish (or Scottish) pilgrim who ended his days in the
                  wilderness of the Tuscan Emilian Appenines in the second half of the First
                  Millennium. From the sixth century, numerous Irishmen trusted in Providence
                  and became 'voluntary exiles' by leaving their homelands and going on a
                  peregrinatio pro Dei amore - a 'wandering for the love of God.' Many of
                  these are still venerated in France, Germany, Austria, Switzerland and
                  Italy, and they may even have reached North America, if one believes the
                  story of the voyage of St Brendan. The fame of these holy men was such that
                  the term 'pilgrims' (peregrini) came to denote the Irish and it is little
                  surprise that a generic name like 'San Pellegrino' was used for our saint,
                  in the absence of his baptismal name. It has been suggested that St
                  Pellegrino is the same person as another local saint, St Viviano (or Viano),
                  a hermit who is venerated at Vagli Sopra in Garfagnana and whose cave can
                  still be visited.

                  Some scholars argue that the hospice of San Pellegrino was initially
                  dedicated to another St Pellegrino, a third century bishop of Auxerre who
                  was particularly popular among French pilgrims. It is thought that a
                  medieval carving kept at San Pellegrino shows the bishop of Auxerre blessing
                  a pilgrim. Devotion to this saint was then linked to the local memory of a
                  holy Irish pilgrim. Added to this were the relics of catacomb martyrs
                  brought to Lucca in the eighth century, including a St Pellegrino, whose
                  body may be the one venerated today at San Pellegrino in Alpe. As noted
                  above, the relics are first mentioned in 1255 and by the sixteenth century
                  St Pellegrino had gained a companion or disciple, St Bianco, who is not
                  mentioned in the original versions of the legend. He is first mentioned in
                  an Epicopal Visitation of 1559 and, sixteen years later, the bishop of
                  Rimini is recorded as celebrating Mass in a separate chapel of St Bianco.
                  His feast was celebrated on 3 March.

                  Through a complex of factors, then, the memory of an Irish pilgrim and
                  hermit became mixed with the Hospice's dedication to St Pellegrino of
                  Auxerre and the translation of the bodies of Roman martyrs to Lucca. By the
                  fifteenth and sixteenth centuries, an elaborate legend had been formulated
                  and St Pellegrino had gained a disciple, St Bianco, who lies beside his
                  master in the shrine church.

                  Whatever the truth and whatever the conclusions of modern scholars, there is
                  much to admire in the life of the saint and we can truly say (especially
                  after my experience driving down from his shrine): St Pellegrino, pray for
                  us who have recourse to thee.



                  Sources:
                  ========

                  Ansterbery, Jennie. Chad, Bishop and Saint

                  Attwater, D. (1983). The penguin dictionary of saints, NY:
                  Penguin Books.

                  Benedictine Monks of Saint Augustine Abbey, Ramsgate.
                  (1947). The Book of Saints. NY: Macmillan.

                  Delaney, J. J. (1983). Pocket Dictionary of Saints, NY:
                  Doubleday Image.

                  Encyclopaedia of Catholic Saints, March. (1966).
                  Philadelphia: Chilton Books.

                  Gill, F. C. (1958). The Glorious Company: Lives of Great
                  Christians for Daily Devotion, vol. I. London: Epworth Press.

                  For All the Saints:
                  http://www.saintpatrickdc.org/ss/ss-index.htm

                  An Alphabetical Index of the Saints of the West
                  http://www.orthodoxengland.btinternet.co.uk/saintsa.htm

                  These Lives are archived at:
                  http://groups.yahoo.com/group/celt-saints
                  *****************************************
                • ambrois@xtra.co.nz
                  Celtic and Old English Saints 3 March =-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-= * St. Non of Wales * St. Owen of Lichfield * St. Sacer of Saggard *
                  Message 8 of 13 , Mar 3, 2012
                  • 0 Attachment
                    Celtic and Old English Saints 3 March

                    =-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=
                    * St. Non of Wales
                    * St. Owen of Lichfield
                    * St. Sacer of Saggard
                    * St. Winwaloe of Landevennec
                    * St. Cele-Christ
                    * St. Foila of Galway
                    * St. Lamalisse of Lamlash
                    * St Pellegrino - Irish Hermit of the Appenines
                    =-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=


                    St. Non (Nonna, Nonnita) of Wales
                    --------------------------------------------------------------
                    6th century. Non is an obscure Irish saint of noble birth, or perhaps
                    born of noble descent in Dyfed, Wales. She resided at a convent in Ty
                    Gwyn near present-day St. David's in Wales. She was the unwed mother of
                    St. David after being seduced by a local chieftain named Sant. As
                    penance for this evil deed Sant founded a monastery at a place some
                    eight miles from Altarnon now called Lezant. William of Worcester states
                    that St David was born at Altarnon if so making him Cornish by birth.

                    She died in Brittany. Her relics were enshrined in Cornwall until the
                    time of the impious Reformation. (Benedictines, Delaney,
                    Encyclopaedia).

                    She is also patron of this parish,Pelynt, near Looe
                    http://homepages.tesco.net/~k.wasley/Altarnun.htm ,

                    She is also patron of the parish of Dirinon in Brittany.

                    Alternon on Cornwall is the church where St Nonna's Altar stone is
                    preserved.

                    -oOo-

                    Saint Nonna

                    A Celebration of Tenacity
                    ----------------------------------
                    Very little is known about the late-fifth-century Saint Nonna (or
                    Nonnita in Welsh, Non) other than the fact that she was the mother of
                    Saint David, Patron of Wales. She herself, however, is more closely
                    connected with Altarnon in Cornwall, where a church and a well are
                    dedicated to her. Her tomb lies in Dirinon in Brittany, where she died.

                    Her strong connections in the three British Celtic lands with
                    dedications in Wales, Cornwall, and Brittany suggest that she was an
                    important saint in her own right and not simply the mother of a major
                    patron. Evidently, she was a nun at least in the latter part of her
                    life. The later legends show confusion on this last point, since to
                    those writing them down in the medieval church celibacy was very much a
                    factor, and the birth of Saint David had to be accommodated somehow.
                    Some legends claim that she was a nun ravished by someone named Sant;
                    but this explanation is too formulaic for mothers of major figures. Such
                    stories attempt rather clumsily to show that the mother had not
                    willingly conceived and was therefore pure, as was the Virgin Mary. The
                    name Sant 'Saint' likewise arouses suspicions.

                    The alternative story that she was the daughter of a powerful chieftain
                    of the area around what is now St David's in Dyfed seems far more
                    likely, given her importance in a wide area. At that time, the chief
                    saints were often from the ruling families of Britain, and her
                    membership in the "nobility" would certainly afford her movement between
                    Wales, Cornwall, and Brittany.

                    At this point, a pervasive and tenacious legend enters the picture one
                    that is so persistent that it may well contain some factual basis. When
                    she was pregnant with Saint David, for some reason she was out alone
                    along the coast of Dyfed, on the peninsula now called St David's Head on
                    the very edge of Wales. As some legends would have it, she was exiled
                    from her home, perhaps because she was with child against the wishes of
                    her family.

                    On the eve of the first of March, a storm came crashing in from the sea.
                    Such storms in that area are ferocious and terrifying, with waves
                    breaking violently on the cliffs and coursing over them. Pelted by rain
                    and whipped by fierce winds, she clung to a rock throughout the night.
                    In the morning, the sun rose and her child was born. There is still a
                    rock standing there with indentations claimed to have been made by
                    Nonna's hands. A short distance away is St David's Cathedral.


                    The Symbol

                    The symbol of Saint Nonna is a rock, with two indentations on the sides,
                    representing the grasp the saint maintained on that rock. The rock
                    itself is the Rock of Christ the unswerving faith in his Word to which
                    Saint Peter (whose name means 'the rock') and Saint Nonna clung so
                    tenaciously. Within the rock is the Trinity knot, the never-ending
                    connectedness of God the Creator, the Redeemer, the Sustainer all of one
                    essence. Upon this rock is the cross of the Celtic Church, being also of
                    one essence with the rock itself. Thus it is that our tenacious grasp on
                    the rock of faith is inspired by the Trinity and is both what makes up
                    Christ's Holy Church and what holds it up as well.

                    -oOo-


                    Troparion of St Non tone 3
                    Having given birth to the patron of the Welsh, most pious Non,/ thou
                    didst rejoice to serve Christ God in thine appointed station./
                    Wherefore, O Saint, intercede for us that we may be saved/ from the
                    worldly spirit of dissatisfaction/ and through God's mercy be found
                    worthy of eternal salvation.

                    Kontakion of St Non tone 7
                    With joy thou didst instruct thy son/ in our saving faith, O holy Non,/
                    teaching him in all things to obey the commands of Christ's Gospel/ by
                    becoming a missionary and messenger of salvation./ All praise and honour
                    is thy due,/ therefore we sing: Alleluia.

                    St. Non's chapel, Wales
                    http://www.faculty.de.gcsu.edu/~dvess/ids/medieval/stdavids/snchap.htm

                    Photographs of St. Non's well, nearby St. David's cathedral, Wales
                    http://www.faculty.de.gcsu.edu/%7Edvess/ids/medieval/stdavids/snwell.htm


                    St. Owen (Owin, Ouini) of Lichfield, Hermit
                    --------------------------------------------------------------
                    Died 680. Bede mentions Owen as a monk of great merit who forsook high
                    office and a distinguished career for the love of his Lord. He came with
                    Queen Etheldreda from East Anglia, and was her prime minister and the
                    governor of her household. To these great employments he brought not
                    only a high sense of duty, but also, under the influence of St. Chad
                    (f.d. March 2) and other Celtic missionaries, a growing sense of
                    Christian faith and obligation, until there came a day when he resolved
                    to surrender his secular offices and devote himself entirely to the
                    service of God.

                    He did not go about this matter without careful thought, for a man does
                    not lightly cast aside rank and honour for the humble and anonymous role
                    of a serving monk in a religious community, nor does he easily shed the
                    habits of a secular life. The story of his arrival at the monastery of
                    Lastingham is worth recalling.

                    One day a stranger was observed at its gates seeking admittance. He was
                    plainly dressed, but obviously, he was no common pilgrim, and in his
                    hand he carried an axe and a hatchet. When asked his business, he
                    replied that he had come with all he possessed, having quit all that he
                    had, and that he had come not to live idly but to work, hence the axe
                    and the hatchet, which he would wield industriously in the service of
                    the monastery. "For as he was less capable of meditating on the Holy
                    Scriptures, he the more earnestly applied himself to the labour of his
                    hands."

                    Moved by his sincerity and humility, those who received him took him
                    before the bishop, who was none other than the saintly Chad, and he,
                    seeing before him in the guise of a labourer the former chamberlain of
                    Queen Etheldreda, welcomed him gladly into their fellowship. Thus, Owen
                    became their handyman. When the bell sounded, calling the monks to
                    their studies, he took his tools and laboured in the fields: cutting
                    wood, mending walls and fences, and doing it to the glory of God. He
                    was of those of whom it is written: "In the handiwork of their craft is
                    their prayer"
                    (Benedictines, Encyclopaedia, Gill).


                    St. Sacer (Mo-Sacra) of Saggard, Abbot
                    --------------------------------------------------------------
                    7th century. An Irish saint, Sacer was the abbot-founder of the
                    monastery of Saggard, Dublin (Benedictines).


                    St. Winwaloe (Guenole) of Landevennec, Abbot
                    --------------------------------------------------------------
                    Born in Brittany; died c. 532. Born of exiled English parents,
                    St.Winwaloe was consecrated to God from his birth and placed in a
                    monastery at an early age. He became a disciple of St. Budoc (f.d.
                    December 9) on Isle Verte. He thought for many years that he would
                    follow St. Patrick's (f.d. March 17) steps in Ireland, but eventually
                    founded the monastery of Landevennec near Brest in Breton Cornouaille,
                    which he ruled as abbot. There are several Cornish churches dedicated
                    to St. Winwaloe, including Landewednack on the Lizard Peninsula in
                    British Cornwall and Gunwalloe nearby, which seems to indicate that he
                    had some connection with the area.

                    A long "Life of Winwaloe" was written at Landevennec in the 9th century,
                    but it is primarily a collection of legends. The
                    cultus of St. Winwaloe is still alive in Brittany. There is some
                    confusion as to whether there are one or two saints of the period named
                    Guenole. Other variations of his name include Guengaloeus, Gwenno,
                    Wonnow, Wynwallow, Valois, among others (Attwater, Benedictines,
                    Encyclopedia).


                    St. Cele-Christ (Christicola), Bishop
                    --------------------------------------------------------------
                    Died c. 728. St. Cele-Christ ('worshipper of Christ) led an eremitical
                    life for many years until he was forced to accept the
                    bishopric of Leinster (Benedictines).


                    St. Foila (Faile) of Galway, Virgin
                    --------------------------------------------------------------
                    6th century. St. Foila is said to have been the sister of St. Colgan
                    (f.d. February 20). The two were patrons of the parishes of Kil-Faile
                    (Kileely) and Kil-Colgan in Galway. Kil-Faile has been a noted place of
                    pilgrimage (Benedictines).


                    St. Lamalisse of Lamlash, Hermit
                    --------------------------------------------------------------
                    7th century. St. Lamalisse was a Scottish hermit who has lent his name
                    to an islet (Lamlash) off the coast of the isle of Arran
                    (Benedictines).


                    St Pellegrino - Irish Hermit of the Appenines
                    --------------------------------------------------------------
                    See
                    http://romanmiscellany.blogspot.com/2006/08/st-pellegrino-irish-hermit-of.html

                    San Pellegrino in Alpe stands 4,584 feet (1525m) above sea level and has for
                    centuries been an important stopping point on the road from Modena to Lucca.
                    The poet Shelley came here in August 1820 and was inspired by the experience
                    to write The Witch of Atlas. However, the mountaintop village is best known
                    for the shrine of St Pellegrino and St Bianco.

                    According to tradition, Pellegrino (or Peregine) was the son of King Romanus
                    and Queen Plantula of Scotia - often translated as 'Scotland' but probably
                    referring to Ireland, whose people were confusingly referred to as Scotti.
                    However, the legend frequently refers to the saint's Scottish origins and as
                    late as 1782 the Bologna Calendar even calls St Pellegrino 'King of
                    Scotland.' At his baptism, the saint amazed the witnesses by answering
                    'Amen'
                    to the prayers and the priest predicted a great future for the child. He
                    grew up at the Court and was groomed to succeed his father as a Christian
                    King. However, as a young man Pellegrino renounced his birthright,
                    preferring the immortal crown of a pilgrim. And so, having bid farewell to
                    his parents and distributed his wealth amongst the poor, the saint left his
                    homeland and began his great pilgrimage.

                    His first stop was the Holy Land, where he prayed at the places sanctified
                    by the life, death and resurrection of the Lord. Having visited these holy
                    places, as well as the Monastery of St Catherine on Mount Sinai, Pellegrino
                    furthered his imitation of Our Lord by spending forty years in the desert.
                    Here he fasted, slept on a bed that resembled a tomb and battled with the
                    temptations of the Devil.

                    Once he had advanced in holiness through this life of solitude and penance,
                    Pellegrino went to preach at the Sultan's court - for, the legend says, he
                    had the eloquence of Cicero and the insight of Vergil. He was soon captured,
                    led in chains to the mosque to offer worship and, when he refused to do
                    this, imprisoned in a dark dungeon. After five days, he was miraculously
                    freed by Christ Himself and went again to the Sultan, who proposed an ordeal
                    by fire to establish the truth of Christianity. After thirteen hours in the
                    flames, he remained unharmed and Pellegrino was set free, though he was
                    disappointed that his efforts had won no converts to the Faith.

                    He boarded a ship bound for Italy and experienced a terrible storm, during
                    which he was thrown into the sea by the sailors, who had been convinced by
                    the devil that Pellegrino was the cause. However, thanks to the grace of
                    God, all was not lost. His pilgrim's garb miraculously turned into a ship -
                    his cloak became a raft, his stick a mast and his purse a sail. He thus
                    arrived at the port of Ancona and was able to visit the venerable
                    sanctuaries of Rome, Bari (the tomb of St Nicholas) and Monte Gargano (the
                    shrine of the Archangel Michael).

                    A star then led the holy pilgrim into the wilderness of the Appenines, where
                    he lived for twelve years in a wood afterwards called 'Romanesca.' Here he
                    worked many miracles and fought the devil, who tested him through the
                    extremes of snow and rain. In the end, Pellegrino won and drove the evil
                    spirits out of the dark woods and hills. He then went to live in a cave,
                    where he was looked after by the leopards that lived nearby, and finally
                    reached a place called Thermae Salonis. He wrote a brief spiritual testament
                    on the bark of a tree and rested inside the trunk, which was hollow. It was
                    here that Pellegrino died at the age of 97 years, nine months and 23 days.

                    The body remained inside the tree, untouched and indeed protected by the
                    animals of the forest, until the saint's resting place was revealed in a
                    dream to a noble woman of the diocese of Modena, Adelgrada Ferniai. She and
                    her husband went to the holy place and gave Pellegrino a fitting burial, the
                    grave being dug by two leopards and bears. Devotion to St Pellegrino soon
                    spread and the Tuscans and Lombards both tried to gain possession of the
                    relics. The local bishops suggested that the body be placed on a cart and
                    the oxen be allowed to go wherever they wanted. They stopped near the place
                    the saint has died and a basilica was built and dedicated on 1 August 643
                    (which became the saint's feast day).


                    The legend is, of course, fantastical. It contains numerous inaccuracies and
                    contradictions: for example, the names of Pellegrino, Romano and Plantula
                    are Latin rather than Celtic and appear nowhere in Scottish or Irish
                    histories. There have never been leopards in the Appenines, and the bones of
                    St Nicholas were only taken to Bari at the end of the eleventh century and
                    so the shrine would not have existed at the time of Pellegrino's supposed
                    pilgrimage in the sixth or seventh century. The legend also contains many
                    motifs that can be found in the lives of other saints. Childhood prodigies,
                    renouncement of worldly power and riches, extreme penances, battles with
                    Satan, miraculous escapes, closeness to nature and the discovery of the body
                    through a vision are all common themes in hagiography.

                    It is also interesting to note that there are two saints with royal Irish
                    connections venerated in nearby Lucca: St Frediano (son of the King of
                    Ulster and bishop of Lucca in the late sixth century) and St Silaus (an
                    Irish bishop who died at Lucca on his way back from Rome in 1100). The
                    church of S Frediano also boasts the tomb of St Richard the Pilgrim, who is
                    said to have been a King of Wessex who renounced his throne to go on
                    pilgrimage to Rome. He died en route at Lucca in 722 and is chiefly
                    remembered as the father of three saints, Willibald, Winnebald and Walburga,
                    who helped evangelise Southern Germany.

                    What, then, are we to make of the story of St Pellegrino? The earliest
                    mention of the church of San Pellegrino dates from 1110 and the presence of
                    the saint's body is first recorded in 1255. The church was attached to a
                    hospice for pilgrims who were travelling along this high point of the Via
                    Francigena towards Rome (part of the medieval hospice now houses the Museo
                    Etnografico Provinciale 'Don Luigi Pellegrini'). However, the legend of St
                    Pellegrino is only first mentioned in a fifteenth century manuscript, which
                    also includes the Mass and Office for the saint and may be the work of
                    Lionella de Nobilii, a kinsman of Pope Nicholas V (1447-55) and Commendatory
                    (or Superior) of the Hospice, who restored the buildings and thus had a
                    vested interest in promoting the cult. The story of St Pellegrino provided,
                    above all, a spiritual message to pilgrims making an arduous and dangerous
                    journey - the saint persevered despite the obstacles of demons, severe
                    weather, savage beasts, hunger, thirst and human threats.
                    But was St Pellegrino an historical figure? There is no reason to doubt the
                    existence of an Irish (or Scottish) pilgrim who ended his days in the
                    wilderness of the Tuscan Emilian Appenines in the second half of the First
                    Millennium. From the sixth century, numerous Irishmen trusted in Providence
                    and became 'voluntary exiles' by leaving their homelands and going on a
                    peregrinatio pro Dei amore - a 'wandering for the love of God.' Many of
                    these are still venerated in France, Germany, Austria, Switzerland and
                    Italy, and they may even have reached North America, if one believes the
                    story of the voyage of St Brendan. The fame of these holy men was such that
                    the term 'pilgrims' (peregrini) came to denote the Irish and it is little
                    surprise that a generic name like 'San Pellegrino' was used for our saint,
                    in the absence of his baptismal name. It has been suggested that St
                    Pellegrino is the same person as another local saint, St Viviano (or Viano),
                    a hermit who is venerated at Vagli Sopra in Garfagnana and whose cave can
                    still be visited.

                    Some scholars argue that the hospice of San Pellegrino was initially
                    dedicated to another St Pellegrino, a third century bishop of Auxerre who
                    was particularly popular among French pilgrims. It is thought that a
                    medieval carving kept at San Pellegrino shows the bishop of Auxerre blessing
                    a pilgrim. Devotion to this saint was then linked to the local memory of a
                    holy Irish pilgrim. Added to this were the relics of catacomb martyrs
                    brought to Lucca in the eighth century, including a St Pellegrino, whose
                    body may be the one venerated today at San Pellegrino in Alpe. As noted
                    above, the relics are first mentioned in 1255 and by the sixteenth century
                    St Pellegrino had gained a companion or disciple, St Bianco, who is not
                    mentioned in the original versions of the legend. He is first mentioned in
                    an Epicopal Visitation of 1559 and, sixteen years later, the bishop of
                    Rimini is recorded as celebrating Mass in a separate chapel of St Bianco.
                    His feast was celebrated on 3 March.

                    Through a complex of factors, then, the memory of an Irish pilgrim and
                    hermit became mixed with the Hospice's dedication to St Pellegrino of
                    Auxerre and the translation of the bodies of Roman martyrs to Lucca. By the
                    fifteenth and sixteenth centuries, an elaborate legend had been formulated
                    and St Pellegrino had gained a disciple, St Bianco, who lies beside his
                    master in the shrine church.

                    Whatever the truth and whatever the conclusions of modern scholars, there is
                    much to admire in the life of the saint and we can truly say (especially
                    after my experience driving down from his shrine): St Pellegrino, pray for
                    us who have recourse to thee.



                    Sources:
                    ========

                    Ansterbery, Jennie. Chad, Bishop and Saint

                    Attwater, D. (1983). The penguin dictionary of saints, NY:
                    Penguin Books.

                    Benedictine Monks of Saint Augustine Abbey, Ramsgate.
                    (1947). The Book of Saints. NY: Macmillan.

                    Delaney, J. J. (1983). Pocket Dictionary of Saints, NY:
                    Doubleday Image.

                    Encyclopaedia of Catholic Saints, March. (1966).
                    Philadelphia: Chilton Books.

                    Gill, F. C. (1958). The Glorious Company: Lives of Great
                    Christians for Daily Devotion, vol. I. London: Epworth Press.

                    For All the Saints:
                    http://www.saintpatrickdc.org/ss/ss-index.htm

                    An Alphabetical Index of the Saints of the West
                    http://www.orthodoxengland.btinternet.co.uk/saintsa.htm

                    These Lives are archived at:
                    http://groups.yahoo.com/group/celt-saints
                    *****************************************
                  • ambrois@xtra.co.nz
                    Celtic and Old English Saints 3 March =-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-= * St. Non of Wales * St. Owen of Lichfield * St. Sacer of Saggard *
                    Message 9 of 13 , Mar 4, 2013
                    • 0 Attachment
                      Celtic and Old English Saints 3 March

                      =-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=
                      * St. Non of Wales
                      * St. Owen of Lichfield
                      * St. Sacer of Saggard
                      * St. Winwaloe of Landevennec
                      * St. Cele-Christ
                      * St. Foila of Galway
                      * St. Lamalisse of Lamlash
                      * St Pellegrino - Irish Hermit of the Appenines
                      =-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=


                      St. Non (Nonna, Nonnita) of Wales
                      --------------------------------------------------------------
                      6th century. Non is an obscure Irish saint of noble birth, or perhaps
                      born of noble descent in Dyfed, Wales. She resided at a convent in Ty
                      Gwyn near present-day St. David's in Wales. She was the unwed mother of
                      St. David after being seduced by a local chieftain named Sant. As
                      penance for this evil deed Sant founded a monastery at a place some
                      eight miles from Altarnon now called Lezant. William of Worcester states
                      that St David was born at Altarnon if so making him Cornish by birth.

                      She died in Brittany. Her relics were enshrined in Cornwall until the
                      time of the impious Reformation. (Benedictines, Delaney,
                      Encyclopaedia).

                      She is also patron of this parish,Pelynt, near Looe
                      http://homepages.tesco.net/~k.wasley/Altarnun.htm ,

                      She is also patron of the parish of Dirinon in Brittany.

                      Alternon on Cornwall is the church where St Nonna's Altar stone is
                      preserved.

                      -oOo-

                      Saint Nonna

                      A Celebration of Tenacity
                      ----------------------------------
                      Very little is known about the late-fifth-century Saint Nonna (or
                      Nonnita in Welsh, Non) other than the fact that she was the mother of
                      Saint David, Patron of Wales. She herself, however, is more closely
                      connected with Altarnon in Cornwall, where a church and a well are
                      dedicated to her. Her tomb lies in Dirinon in Brittany, where she died.

                      Her strong connections in the three British Celtic lands with
                      dedications in Wales, Cornwall, and Brittany suggest that she was an
                      important saint in her own right and not simply the mother of a major
                      patron. Evidently, she was a nun at least in the latter part of her
                      life. The later legends show confusion on this last point, since to
                      those writing them down in the medieval church celibacy was very much a
                      factor, and the birth of Saint David had to be accommodated somehow.
                      Some legends claim that she was a nun ravished by someone named Sant;
                      but this explanation is too formulaic for mothers of major figures. Such
                      stories attempt rather clumsily to show that the mother had not
                      willingly conceived and was therefore pure, as was the Virgin Mary. The
                      name Sant 'Saint' likewise arouses suspicions.

                      The alternative story that she was the daughter of a powerful chieftain
                      of the area around what is now St David's in Dyfed seems far more
                      likely, given her importance in a wide area. At that time, the chief
                      saints were often from the ruling families of Britain, and her
                      membership in the "nobility" would certainly afford her movement between
                      Wales, Cornwall, and Brittany.

                      At this point, a pervasive and tenacious legend enters the picture one
                      that is so persistent that it may well contain some factual basis. When
                      she was pregnant with Saint David, for some reason she was out alone
                      along the coast of Dyfed, on the peninsula now called St David's Head on
                      the very edge of Wales. As some legends would have it, she was exiled
                      from her home, perhaps because she was with child against the wishes of
                      her family.

                      On the eve of the first of March, a storm came crashing in from the sea.
                      Such storms in that area are ferocious and terrifying, with waves
                      breaking violently on the cliffs and coursing over them. Pelted by rain
                      and whipped by fierce winds, she clung to a rock throughout the night.
                      In the morning, the sun rose and her child was born. There is still a
                      rock standing there with indentations claimed to have been made by
                      Nonna's hands. A short distance away is St David's Cathedral.


                      The Symbol

                      The symbol of Saint Nonna is a rock, with two indentations on the sides,
                      representing the grasp the saint maintained on that rock. The rock
                      itself is the Rock of Christ the unswerving faith in his Word to which
                      Saint Peter (whose name means 'the rock') and Saint Nonna clung so
                      tenaciously. Within the rock is the Trinity knot, the never-ending
                      connectedness of God the Creator, the Redeemer, the Sustainer all of one
                      essence. Upon this rock is the cross of the Celtic Church, being also of
                      one essence with the rock itself. Thus it is that our tenacious grasp on
                      the rock of faith is inspired by the Trinity and is both what makes up
                      Christ's Holy Church and what holds it up as well.

                      -oOo-


                      Troparion of St Non tone 3
                      Having given birth to the patron of the Welsh, most pious Non,/ thou
                      didst rejoice to serve Christ God in thine appointed station./
                      Wherefore, O Saint, intercede for us that we may be saved/ from the
                      worldly spirit of dissatisfaction/ and through God's mercy be found
                      worthy of eternal salvation.

                      Kontakion of St Non tone 7
                      With joy thou didst instruct thy son/ in our saving faith, O holy Non,/
                      teaching him in all things to obey the commands of Christ's Gospel/ by
                      becoming a missionary and messenger of salvation./ All praise and honour
                      is thy due,/ therefore we sing: Alleluia.

                      St. Non's chapel, Wales
                      http://www.faculty.de.gcsu.edu/~dvess/ids/medieval/stdavids/snchap.htm

                      Photographs of St. Non's well, nearby St. David's cathedral, Wales
                      http://www.faculty.de.gcsu.edu/%7Edvess/ids/medieval/stdavids/snwell.htm


                      St. Owen (Owin, Ouini) of Lichfield, Hermit
                      --------------------------------------------------------------
                      Died 680. Bede mentions Owen as a monk of great merit who forsook high
                      office and a distinguished career for the love of his Lord. He came with
                      Queen Etheldreda from East Anglia, and was her prime minister and the
                      governor of her household. To these great employments he brought not
                      only a high sense of duty, but also, under the influence of St. Chad
                      (f.d. March 2) and other Celtic missionaries, a growing sense of
                      Christian faith and obligation, until there came a day when he resolved
                      to surrender his secular offices and devote himself entirely to the
                      service of God.

                      He did not go about this matter without careful thought, for a man does
                      not lightly cast aside rank and honour for the humble and anonymous role
                      of a serving monk in a religious community, nor does he easily shed the
                      habits of a secular life. The story of his arrival at the monastery of
                      Lastingham is worth recalling.

                      One day a stranger was observed at its gates seeking admittance. He was
                      plainly dressed, but obviously, he was no common pilgrim, and in his
                      hand he carried an axe and a hatchet. When asked his business, he
                      replied that he had come with all he possessed, having quit all that he
                      had, and that he had come not to live idly but to work, hence the axe
                      and the hatchet, which he would wield industriously in the service of
                      the monastery. "For as he was less capable of meditating on the Holy
                      Scriptures, he the more earnestly applied himself to the labour of his
                      hands."

                      Moved by his sincerity and humility, those who received him took him
                      before the bishop, who was none other than the saintly Chad, and he,
                      seeing before him in the guise of a labourer the former chamberlain of
                      Queen Etheldreda, welcomed him gladly into their fellowship. Thus, Owen
                      became their handyman. When the bell sounded, calling the monks to
                      their studies, he took his tools and laboured in the fields: cutting
                      wood, mending walls and fences, and doing it to the glory of God. He
                      was of those of whom it is written: "In the handiwork of their craft is
                      their prayer"
                      (Benedictines, Encyclopaedia, Gill).


                      St. Sacer (Mo-Sacra) of Saggard, Abbot
                      --------------------------------------------------------------
                      7th century. An Irish saint, Sacer was the abbot-founder of the
                      monastery of Saggard, Dublin (Benedictines).


                      St. Winwaloe (Guenole) of Landevennec, Abbot
                      --------------------------------------------------------------
                      Born in Brittany; died c. 532. Born of exiled English parents,
                      St.Winwaloe was consecrated to God from his birth and placed in a
                      monastery at an early age. He became a disciple of St. Budoc (f.d.
                      December 9) on Isle Verte. He thought for many years that he would
                      follow St. Patrick's (f.d. March 17) steps in Ireland, but eventually
                      founded the monastery of Landevennec near Brest in Breton Cornouaille,
                      which he ruled as abbot. There are several Cornish churches dedicated
                      to St. Winwaloe, including Landewednack on the Lizard Peninsula in
                      British Cornwall and Gunwalloe nearby, which seems to indicate that he
                      had some connection with the area.

                      A long "Life of Winwaloe" was written at Landevennec in the 9th century,
                      but it is primarily a collection of legends. The
                      cultus of St. Winwaloe is still alive in Brittany. There is some
                      confusion as to whether there are one or two saints of the period named
                      Guenole. Other variations of his name include Guengaloeus, Gwenno,
                      Wonnow, Wynwallow, Valois, among others (Attwater, Benedictines,
                      Encyclopedia).


                      St. Cele-Christ (Christicola), Bishop
                      --------------------------------------------------------------
                      Died c. 728. St. Cele-Christ ('worshipper of Christ) led an eremitical
                      life for many years until he was forced to accept the
                      bishopric of Leinster (Benedictines).


                      St. Foila (Faile) of Galway, Virgin
                      --------------------------------------------------------------
                      6th century. St. Foila is said to have been the sister of St. Colgan
                      (f.d. February 20). The two were patrons of the parishes of Kil-Faile
                      (Kileely) and Kil-Colgan in Galway. Kil-Faile has been a noted place of
                      pilgrimage (Benedictines).


                      St. Lamalisse of Lamlash, Hermit
                      --------------------------------------------------------------
                      7th century. St. Lamalisse was a Scottish hermit who has lent his name
                      to an islet (Lamlash) off the coast of the isle of Arran
                      (Benedictines).


                      St Pellegrino - Irish Hermit of the Appenines
                      --------------------------------------------------------------
                      See
                      http://romanmiscellany.blogspot.com/2006/08/st-pellegrino-irish-hermit-of.html

                      San Pellegrino in Alpe stands 4,584 feet (1525m) above sea level and has for
                      centuries been an important stopping point on the road from Modena to Lucca.
                      The poet Shelley came here in August 1820 and was inspired by the experience
                      to write The Witch of Atlas. However, the mountaintop village is best known
                      for the shrine of St Pellegrino and St Bianco.

                      According to tradition, Pellegrino (or Peregine) was the son of King Romanus
                      and Queen Plantula of Scotia - often translated as 'Scotland' but probably
                      referring to Ireland, whose people were confusingly referred to as Scotti.
                      However, the legend frequently refers to the saint's Scottish origins and as
                      late as 1782 the Bologna Calendar even calls St Pellegrino 'King of
                      Scotland.' At his baptism, the saint amazed the witnesses by answering
                      'Amen'
                      to the prayers and the priest predicted a great future for the child. He
                      grew up at the Court and was groomed to succeed his father as a Christian
                      King. However, as a young man Pellegrino renounced his birthright,
                      preferring the immortal crown of a pilgrim. And so, having bid farewell to
                      his parents and distributed his wealth amongst the poor, the saint left his
                      homeland and began his great pilgrimage.

                      His first stop was the Holy Land, where he prayed at the places sanctified
                      by the life, death and resurrection of the Lord. Having visited these holy
                      places, as well as the Monastery of St Catherine on Mount Sinai, Pellegrino
                      furthered his imitation of Our Lord by spending forty years in the desert.
                      Here he fasted, slept on a bed that resembled a tomb and battled with the
                      temptations of the Devil.

                      Once he had advanced in holiness through this life of solitude and penance,
                      Pellegrino went to preach at the Sultan's court - for, the legend says, he
                      had the eloquence of Cicero and the insight of Vergil. He was soon captured,
                      led in chains to the mosque to offer worship and, when he refused to do
                      this, imprisoned in a dark dungeon. After five days, he was miraculously
                      freed by Christ Himself and went again to the Sultan, who proposed an ordeal
                      by fire to establish the truth of Christianity. After thirteen hours in the
                      flames, he remained unharmed and Pellegrino was set free, though he was
                      disappointed that his efforts had won no converts to the Faith.

                      He boarded a ship bound for Italy and experienced a terrible storm, during
                      which he was thrown into the sea by the sailors, who had been convinced by
                      the devil that Pellegrino was the cause. However, thanks to the grace of
                      God, all was not lost. His pilgrim's garb miraculously turned into a ship -
                      his cloak became a raft, his stick a mast and his purse a sail. He thus
                      arrived at the port of Ancona and was able to visit the venerable
                      sanctuaries of Rome, Bari (the tomb of St Nicholas) and Monte Gargano (the
                      shrine of the Archangel Michael).

                      A star then led the holy pilgrim into the wilderness of the Appenines, where
                      he lived for twelve years in a wood afterwards called 'Romanesca.' Here he
                      worked many miracles and fought the devil, who tested him through the
                      extremes of snow and rain. In the end, Pellegrino won and drove the evil
                      spirits out of the dark woods and hills. He then went to live in a cave,
                      where he was looked after by the leopards that lived nearby, and finally
                      reached a place called Thermae Salonis. He wrote a brief spiritual testament
                      on the bark of a tree and rested inside the trunk, which was hollow. It was
                      here that Pellegrino died at the age of 97 years, nine months and 23 days.

                      The body remained inside the tree, untouched and indeed protected by the
                      animals of the forest, until the saint's resting place was revealed in a
                      dream to a noble woman of the diocese of Modena, Adelgrada Ferniai. She and
                      her husband went to the holy place and gave Pellegrino a fitting burial, the
                      grave being dug by two leopards and bears. Devotion to St Pellegrino soon
                      spread and the Tuscans and Lombards both tried to gain possession of the
                      relics. The local bishops suggested that the body be placed on a cart and
                      the oxen be allowed to go wherever they wanted. They stopped near the place
                      the saint has died and a basilica was built and dedicated on 1 August 643
                      (which became the saint's feast day).


                      The legend is, of course, fantastical. It contains numerous inaccuracies and
                      contradictions: for example, the names of Pellegrino, Romano and Plantula
                      are Latin rather than Celtic and appear nowhere in Scottish or Irish
                      histories. There have never been leopards in the Appenines, and the bones of
                      St Nicholas were only taken to Bari at the end of the eleventh century and
                      so the shrine would not have existed at the time of Pellegrino's supposed
                      pilgrimage in the sixth or seventh century. The legend also contains many
                      motifs that can be found in the lives of other saints. Childhood prodigies,
                      renouncement of worldly power and riches, extreme penances, battles with
                      Satan, miraculous escapes, closeness to nature and the discovery of the body
                      through a vision are all common themes in hagiography.

                      It is also interesting to note that there are two saints with royal Irish
                      connections venerated in nearby Lucca: St Frediano (son of the King of
                      Ulster and bishop of Lucca in the late sixth century) and St Silaus (an
                      Irish bishop who died at Lucca on his way back from Rome in 1100). The
                      church of S Frediano also boasts the tomb of St Richard the Pilgrim, who is
                      said to have been a King of Wessex who renounced his throne to go on
                      pilgrimage to Rome. He died en route at Lucca in 722 and is chiefly
                      remembered as the father of three saints, Willibald, Winnebald and Walburga,
                      who helped evangelise Southern Germany.

                      What, then, are we to make of the story of St Pellegrino? The earliest
                      mention of the church of San Pellegrino dates from 1110 and the presence of
                      the saint's body is first recorded in 1255. The church was attached to a
                      hospice for pilgrims who were travelling along this high point of the Via
                      Francigena towards Rome (part of the medieval hospice now houses the Museo
                      Etnografico Provinciale 'Don Luigi Pellegrini'). However, the legend of St
                      Pellegrino is only first mentioned in a fifteenth century manuscript, which
                      also includes the Mass and Office for the saint and may be the work of
                      Lionella de Nobilii, a kinsman of Pope Nicholas V (1447-55) and Commendatory
                      (or Superior) of the Hospice, who restored the buildings and thus had a
                      vested interest in promoting the cult. The story of St Pellegrino provided,
                      above all, a spiritual message to pilgrims making an arduous and dangerous
                      journey - the saint persevered despite the obstacles of demons, severe
                      weather, savage beasts, hunger, thirst and human threats.
                      But was St Pellegrino an historical figure? There is no reason to doubt the
                      existence of an Irish (or Scottish) pilgrim who ended his days in the
                      wilderness of the Tuscan Emilian Appenines in the second half of the First
                      Millennium. From the sixth century, numerous Irishmen trusted in Providence
                      and became 'voluntary exiles' by leaving their homelands and going on a
                      peregrinatio pro Dei amore - a 'wandering for the love of God.' Many of
                      these are still venerated in France, Germany, Austria, Switzerland and
                      Italy, and they may even have reached North America, if one believes the
                      story of the voyage of St Brendan. The fame of these holy men was such that
                      the term 'pilgrims' (peregrini) came to denote the Irish and it is little
                      surprise that a generic name like 'San Pellegrino' was used for our saint,
                      in the absence of his baptismal name. It has been suggested that St
                      Pellegrino is the same person as another local saint, St Viviano (or Viano),
                      a hermit who is venerated at Vagli Sopra in Garfagnana and whose cave can
                      still be visited.

                      Some scholars argue that the hospice of San Pellegrino was initially
                      dedicated to another St Pellegrino, a third century bishop of Auxerre who
                      was particularly popular among French pilgrims. It is thought that a
                      medieval carving kept at San Pellegrino shows the bishop of Auxerre blessing
                      a pilgrim. Devotion to this saint was then linked to the local memory of a
                      holy Irish pilgrim. Added to this were the relics of catacomb martyrs
                      brought to Lucca in the eighth century, including a St Pellegrino, whose
                      body may be the one venerated today at San Pellegrino in Alpe. As noted
                      above, the relics are first mentioned in 1255 and by the sixteenth century
                      St Pellegrino had gained a companion or disciple, St Bianco, who is not
                      mentioned in the original versions of the legend. He is first mentioned in
                      an Epicopal Visitation of 1559 and, sixteen years later, the bishop of
                      Rimini is recorded as celebrating Mass in a separate chapel of St Bianco.
                      His feast was celebrated on 3 March.

                      Through a complex of factors, then, the memory of an Irish pilgrim and
                      hermit became mixed with the Hospice's dedication to St Pellegrino of
                      Auxerre and the translation of the bodies of Roman martyrs to Lucca. By the
                      fifteenth and sixteenth centuries, an elaborate legend had been formulated
                      and St Pellegrino had gained a disciple, St Bianco, who lies beside his
                      master in the shrine church.

                      Whatever the truth and whatever the conclusions of modern scholars, there is
                      much to admire in the life of the saint and we can truly say (especially
                      after my experience driving down from his shrine): St Pellegrino, pray for
                      us who have recourse to thee.



                      Sources:
                      ========

                      Ansterbery, Jennie. Chad, Bishop and Saint

                      Attwater, D. (1983). The penguin dictionary of saints, NY:
                      Penguin Books.

                      Benedictine Monks of Saint Augustine Abbey, Ramsgate.
                      (1947). The Book of Saints. NY: Macmillan.

                      Delaney, J. J. (1983). Pocket Dictionary of Saints, NY:
                      Doubleday Image.

                      Encyclopaedia of Catholic Saints, March. (1966).
                      Philadelphia: Chilton Books.

                      Gill, F. C. (1958). The Glorious Company: Lives of Great
                      Christians for Daily Devotion, vol. I. London: Epworth Press.

                      For All the Saints: - new active link
                      http://www.saintpatrickdc.org/ss/saint_a.shtml

                      An Alphabetical Index of the Saints of the West - new active link
                      http://orthodoxengland.org.uk/saintsa.htm

                      These Lives are archived at:
                      http://groups.yahoo.com/group/celt-saints
                      *****************************************
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