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 the saint and his psalmists engaged in prayer and prostrations,’ he and his followers forthwith became believers. Aedhdubh was afterwards baptised, and then presented the fortress of Dunbaile to St. Caillin that he might erect his monastic buildings within it. The historical accuracy of this statement is rendered probable by the existing remains at Fenagh. The ruins of St. Caillin's Church are still to be seen, and traces of the stone fortress, which was of great extent, are still visible. The fortress was of great antiquity even in the sixth century, being also known as Dun-Conaing, from Conaing the Fearless, a prehistoric king to whom its origin was ascribed.

Enraged at his son's conduct in not carrying out his orders, King Fergna directed his druids to banish the christians. Aedhdubh, now a christian, commanded his men to resist the attack, but here St. Caillin interposed, and the story went that he caused the druids to be turned into stones, which are still standing. On the death of Fergna, who continued obstinate in his paganism, St. Caillin inaugurated Aedhdubh as king; but though now king the prince was dissatisfied with his dark complexion, whence his name of dubh, and requested St. Caillin to transform him into the likeness of St. Riocc of Innis-bo-finne. The saint by means of prayer complied with his request. Similar stories are told in the lives of St. Moedoc of Ferns and St. Finnchu of Brigown, and it may perhaps be regarded as a fanciful way of describing the change for the better wrought in the demeanour of a pagan chieftain under the influence of christian teaching and example. When recognised as the teacher of the Conmaicne, Caillin bestowed on them as a cathach, or battle standard, a ‘hazel cross with the top through the middle.’ St. Columba in like manner gave a cathach to the Cinel Eoghain. When Caillin's church of Fenagh was built, it was a matter of importance to attach the tribe as much as possible to it, and to make it their burial-place. For this purpose the body of Conall Gulbán, the famous ancestor of Aedhdubh, was disinterred, and buried again with great pomp at Fenagh. It is thus we may venture to interpret the story that St. Caillin raised him from the dead, and then buried him again. A remarkable cromlech still to be seen at Fenagh is supposed to mark the site of his grave. Aedhdubh (now become Aedh finn, or the fair, from the change already mentioned) was also buried there, and it is stated that nineteen kings lie in the burial-ground. The church of Fenagh also possessed relics reported to have come from Rome. These are stated to have been ‘the relics of the eleven apostles and of Saints Martin Lawrence and Stephen the martyr,’ and ‘that in which they were preserved was the cloth that the Virgin Mary made, and which was around Jesus when a babe,’ or, as afterwards explained, ‘when he was being fed.’ These objects were kept in a shrine, together with the crozier of the saint and his bell. The bell is still preserved at Foxford, and the shrine was in the possession of the late Dr. Petrie. The tribute to the church as ordained by King Aedh was as follows: The king's riding horse and his body raiment; the same from every chieftain; the same from the queen and each chieftain's wife; a cow from every biatach (farmer), and from every chief of a bally; a screpall (three pinginns or pennies) from every sheep owner; a fat cow out of every prey from every son of a king and chieftain; the same from every fosterson and every sister's son of the race of Aedh. This tribute was due every third year. All the veneration attracted to Fenagh tended to secure the payment of the rental due to the institution, and the chief object of the transcript of the ‘Book of Fenagh’ made in the sixteenth century was to substantiate the claim of the monastery to the tribute.

When St. Caillin's end approached he was in the church of St. Mochoemog, who was a kinsman, attended by St. Manchan. After giving directions to St. Manchan as to what part of the burial-ground he was to be interred in, and appointing him his successor, he desired that in twelve years' time, ‘when his bones should be bare,’ they should be removed to his church at Fenagh. Accordingly they were taken up and enclosed with the other relics in the shrine.

The dates of his birth and death are not found in the native records; but as we know those of his contemporaries, St. Columba, St. Ciaran, and the two St. Brendans, and as he was the grandson of Dubhthach, St. Patrick's contemporary, we cannot be far wrong in assuming that he flourished in the second half of the sixth century. His peace-loving disposition is the chief characteristic emphasised by Caillin's early panegyrists. His day in the calendar is 13 Nov.

[Life of St. Caillin, MS. 3, 54, p. 6, Royal Irish Academy; Book of Fenagh, Dublin, 1875; Martyrology of Donegal, p. 307; Book of Leinster (facsimile), p. 349 e; Annals of the Four Masters, A.D. 464, and iii. 311; Petrie's Inquiry into the Origin and Use of the Round Towers of Ireland, pp. 444–5.]  CAIMIN or CAMIN, (d. 653), ‘was of the race of Cathaoir Mór of Leinster’ (Martyrology of Donegal, translated by J. O'Donovan, p. 85, Dublin, 1864), his father, Dima, belonging to the princely house of 