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But such a thing as a division of Ireland into metropolitan Sees did not exist at that time, and as Dr. Todd has pointed out, the author, if he wrote in Latin, or the translator, if the original were in Irish, rendered the word ard-epscop by the seemingly equivalent archiepiscopus. But the Irish word implies no more than that he was made a chief bishop in honour, and not that jurisdiction was conveyed with it. An ard-file is an eminent poet, an ard-anchoire an exalted anchorite.1

In Ireland Moedoc is contracted into Mogue, and in English Aedh is always rendered Hugh. The shrine of S. Mogue is in the Museum of the Royal Irish Academy and is called the Breac Moedoc. S. Aidan's Well is in the townland and parish of Clongeen, in Wexford County.

In Pembrokeshire he is the patron, not only of Llawhaden (Llanaedan) but also, as Madog, of the churches of Nolton, Haroldston West, and Solva S. Aidan under Whitchurch. For churches dedicated elsewhere to him under the name Madog see under S. Madog ab Gildas.

Ffynnon Fadog, S. Madog's Well, is on the way from S. David's to Porth Mawr and Ty Gwyn. It is an unfailing gush of cold water. The farm of Trefeithan, near S. David's, perhaps bears his name and is Tref-Aedan. He is sometimes given 2 as patron of Llanidan in Anglesey, with wake on September 30, but this is a mistake. In Cornwall the only church that perhaps commemorates him, altered into Hugh, is Quethiock, and it is remarkable that there the feast is observed on November 2, which in the Irish Calendars is the day of another Aidan who is thought to have had a church in Monaghan, but of whom nothing is known. At Quethiock was formerly a holy well in the wall of the church; at the “restoration" of the building it was filled up and built over, but it is hoped will shortly be reopened. Under the name of Maidoc, he had a chapel at S. Issey, and Smithick, the old name for Falmouth, is supposed to be derived from a chapel to S. Mithic or Maidoc.

In art, the Saint should be represented as a bishop carrying a hive of bees.

J. W. Wolf has dealt with the mythological elements in the legendary life of S. Aidan in " Irische u. Schottische Heiligenleben ", in Zeitschrift für Deutsche Mythologie, Göttingen, i (1853), pp. 344-58.

1 Todd, Life of S. Patrick, pp. 14-18.
2 E.g., B. Willis, Bangor, 1721, p. 281.

S. AIDAN of Mavurn, Bishop, Confessor

AIDAN who was a disciple of S. Dyfrig or Dubricius1 cannot possibly have been the Aidan or Maidoc, Bishop of Ferns, of the foregoing notice. He was with Dyfrig at Hentland, and afterwards was consecrated bishop. King Cinuin, son of Pepiau, made a donation to him of Mavurn in the Dore valley.2

When the Church of Llandaff obtained possession of all the churches of Dyfrig and his disciples, it got hold of Mavurn, and when the compiler of the 14th century additions to the Book of Llan Dâv drew up his conjectural list of the bishops of that see, he assumed that Aidan had been one of them, and successor to Uvelviu.3

This Aidan, with his name taking the form of Maidoc, may have been associated with Catwg in the quarrel and reconciliation with King Arthur recorded in the Vita S. Cadoci. Catwg had given refuge to a certain Ligessauc, son of Eliman, surnamed Lauhir, who had killed three of Arthur's men. Catwg retained him in Gwynllywg for seven years before Arthur discovered where he was concealed. Then Arthur was highly incensed, as this was exceeding the time limit allowed for sanctuary, and Catwg had to send a deputation to Arthur to settle terms for the man. The deputation was composed of S. David, S. Teilo, S. Dochu, Cynidr and Maidoc. It proceeded to the banks of the Usk, and Arthur held communications with the commissioners by shouting across the river. At last it was promised that Catwg should pay to the king a blood fine of three of the best quality of ox for each man slain, but this was rejected, and it was decided that Catwg should pay one hundred cows.

When this number had been collected and driven to the bank, Arthur refused to receive them, unless they were all of one quality of colour, the fore part red, and white behind. Catwg found it impossible to comply. The story goes on to say that Arthur despatched Cai and Bedwyr into the mud of the Usk to meet the men of Catwg in the middle of the stream, as he sulkily consented finally to receive the cattle. According to the legend, when the cows were passed over into the possession of Arthur, they were transformed into bundles of fern. This probably means no more than that he accepted ferncoloured cattle.

Then Arthur granted to Catwg the right of sanctuary for seven years, seven months and seven days.1

1 Vita S. Dubricii in the Book of Llan Dâv, p. 80.

2 Book of Llan Dâv, p. 162.

4 Cambro-British Saints, pp. 48-9.

3 Ibid., pp. 303, 311.

As, according to the Annales Cambria, Arthur died in 537, this incident, if it ever did occur, took place too early for Aidan, the disciple of David, afterwards Bishop of Ferns, to have been the Maidoc of the story.

S. AILBE, Bishop, Confessor

THE materials for the life of this remarkable man are obtained from a very unsatisfactory biography, more than ordinarily surcharged with the miraculous lement, and containing anachronisms. Of this several MS. copies exist, with slight variations. It is contained in the Codex Kilkenniensis, but wanting one folio. Another copy is in the Library of Trinity College, Dublin (E 3, 11). Another in the Franciscan Convent, Dublin. Another again in the Burgundian Library, Brussels (2324-40, fol. 33). It is on this that the Life in the Acta Sanctorum of the Bollandists has been composed (the original is not printed), September 12, iv, pp. 26-31. But this is the Life in the Codex Salmanticensis, published in Acta Sanctorum Hibern., Edinburgh, 1888.

Further material is obtained from the Life of S. Patrick, that of S. Cieran of Saighir, and those of S. Colman of Dromore, S. Columba of Tir-da-glas, S. Declan and S. Findchua.

Among the most glaring anachronisms are these. Ailbe is made a convert of S. Palladius before the coming of S. Patrick, about 439, and is reported to have visited S. Samson at Dol in or about 550. He is represented as one of the prepatrician prelates of Ireland, and yet as receiving a grant from Scanlan Mor, King of Ossory, 574-604. But the historical impossibilities concern mainly his early life, and his period can be pretty accurately determined by that of the princes with whom he was brought into contact, and by that of his disciples, who belong to a generation later than himself. According to the Welsh genealogies Ailbe or Elfyw was a son of Dirdan, a "nobleman of Italy," probably of Letavia, Armorica, often confounded with Latium. His mother was Banhadlen, or Danadlwen, daughter of Cynyr of Caergawch, and sister of S. Non.1

1 Iolo MSS., pp. 107, 141, 144; Myv. Arch., p. 418. Mab Elfyw is the name of a commote of Cantref Mawr in Ystrad Tywi, Carmarthenshire, but it probably did not derive name from him.

This would make him belong to the same generation as S. David.

Cynyr of Caergawch = Anna da. Gwrthefyr,

who fell in 457.

Non= Sant Gwen = Selyf S. Gistlian S. Sadwrn Hen

Bishop.

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d. c. 530.

d. c. 589.

S. Sadyrnin.

But the Irish have a strange and improbable account of his origin. His father was named Olchu or Olchais, who was in the service of Cronan, a chieftain of Eliach, now Eliogarty, in Tipperary. His mother was a maidservant in the household, who loved Olchu, “not wisely but too well." Olchu, on finding that she was about to become a mother, and fearing the wrath of the chief, ran away. On the birth of the child, Cronan ordered the little bastard to be exposed, and it was cast behind a rock, where a she-wolf took pity on it and suckled it. Many years after, when Ailbe was a bishop, he was present one day at a wolf hunt, when one old grey beast fled for refuge under his gabardine. Ah, my friend!" exclaimed Ailbe. "When I was feeble and friendless thou didst protect me, and now I will do the same for thee." 1

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He was found by a man named Lochan, who gave him the name Ailbe from the rock (ail) under which he lay; the she-wolf, however, whined and was sore troubled to lose her nursling ; but "Go in peace," said Lochan to the beast, "I shall keep the boy."

A few years later Lochan gave the child to be fostered by some British who had settled in Eligoarty, perhaps at Ballybrit, which was a part of the territory of Eile O'Carroll in Munster. Lochan was son of Laidhir, one of the Aradha, a Leinster tribe settled near Lough Derg, and his mother was a kinswoman of Olchu, the child's father.

Whilst Ailbe was with the Britons, his opening mind received ideas, and he became thoughtful; he loved to look on the spangled heavens and to question the origin of the starry host. "Who can have formed these lights?" he inquired. 'Who can have set them in their places, and ordered the sun and moon to run their courses? O! that I might know Him! "

A Christian priest overheard him thus speaking, and took and baptised him, after having given him suitable instruction. It is

1 Vita in Cod. Sal., col. 235.

2 Shearman, Loca Patriciana, Dublin, 1882, p. 466.

3 ་་ Cum ergo hanc prudentem orationem sanctus puer Albeus orasset, Palladius de propinquo audiens eum, salutavit illum, et secundum sui cordis deside

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possible that the Irish story may have been invented to explain his name, as Ailbe might be supposed to derive from ail, a rock, and beo, living. A very doubtful etymology, but sufficient for the starting of a fable.

It will be seen from the Irish story, the childhood of Ailbe is said to have been passed among Britons. There can be little doubt that a good many from Wales did pass over into South Ireland, and especially members of the Brychan family or clan, indeed if any reliance can be placed on the Tract on the Mothers of the Saints ten of the reputed sons of Brychan and two of the daughters founded churches and received a cult there.1

Moreover, two of the sisters of S. David, daughters of Sant and S. Non, were honoured there, Mor as the mother of S. Eltin of Kinsale, and Magna, mother of Setna.2

That intermarriages between the Irish and the British were by no means rare may be judged by the story of S. Lomman. Patrick landed at the mouth of the Boyne, and proceeded up the country, leaving his nephew Lomman to take care of the boat. After awaiting the return of his uncle eighty days, Lomman ascended the river to Ath-Trim and was taken into the house of Fedlimid, son of Laogaire, King of Ireland, who received him hospitably, because his wife was a British woman, as had been also his mother.3 It is, accordingly, by no means necessary to regard the Irish story and the Welsh account as referring to different persons. The only thing to be rejected is the story of the illegitimate origin of Ailbe, and his being found under a rock.

It would seem that the British with whom Ailbe was were not very perfect Christians, for they took no trouble to instruct him in rudimentary truths, and it was but by chance that a priest took him in hand. After a while the British settlers resolved on returning to their native land, and intended leaving Ailbe behind; but, finally, moved by his entreaties, they consented to take him to Britain with them.

How long he remained in Britain we are not told, nor where he was, but he is known in Wales as Ailfyw or Elfyw, who founded a church, now a ruin, called S. Elvis, in Welsh Llanailfyw, or -elfyw, near S.

"

rium, docuit eum in hiis omnibus et baptizavit illum." Vita SS. Hib., col. 237. The copy quoted by Ussher is not quite the same : Quidam Christianus sacerdos missus a sede apostolica in Hiberniam insulam multis annis ante Patricium ut fidem Christi ibi seminaret," etc., Ussher, ii, p. 781.

1 Loca Patriciana, Geneal. Tab. vii.

2 Mor and Magna may be the same, as Magna is said to have been the mother of Maelteoc, perhaps the same as Eltin.

3 Todd, S. Patrick, pp. 257-62, from the Book of Armagh.

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