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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 2, 2009
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      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, 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 3 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 4 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 5 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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