S. Itha does not seem to have coveted land, and she assumed a different position from that taken by S. Bridget. She was not an independent chieftainess over a sacred tribe, but acted as prophetess to the secular tribe of the Hy Conaill. Just as among the Germans, the warriors had their wise women who attended the tribe, blessed the arms of the warriors, and uttered oracles, so was it among the Celts; and we are assured that the entire sept, or clan, unanimously adopted S. Itha as their religious directress and, in fact, wise woman. In such cases, when a prophecy came true, when a military undertaking blessed by the Saint proved successful, the usage was, that an award was made in perpetuity to him or to her, a tax imposed that must be paid regularly by the tribe.
Thus there were two ways by which a Celtic saint might subsist—either as an independent chieftain over a sacred tribe, or as the patroness or prophetess of a tribe, not owning much land, but drawing a revenue from the sept or clan.
We have a very curious illustration of this in the life of S. Findcua, who was the great seer and prophet of Munster. He blessed the arms of the king seven times in as many battles, and was rewarded for each; he received tribute in this wise: “The first calf, and the first lamb, and the first pig,” from every farm for ever. “For every homestead a sack of malt, with a corresponding supply of food yearly.”
Now there is not a trace of S. Itha having allowed herself on any occasion to degrade herself to blessing and cursing, blessing the arms of the Leinster men and covering their foes with imprecations. She succeeded in inspiring the whole of the people with such reverence, that they were ready to receive what she declared as a message from God, and she used this position for no other object than that of advancing God’s kingdom, stirring up to good works, encouraging peace, and restraining violence. She showed no eagerness for gifts. On one occasion a wealthy man, to whom she had rendered a service, insisted on forcing money on her. She at once withdrew her hand, absolutely refused it, and to show him her determination, washed her hands that, she said, had been defiled by contact with his filthy lucre. God’s gifts were not to be traded with, and profit must not be made out of an office such as that filled by her.
Parents, desirous of having their children brought up to the ecclesiastical state, committed them to her; and thus she became the foster-mother of S. Pulcherius or Mochoemoc, of S. Cumine, and S. Brendan. The latter was committed to her when one year old, and she kept him with her till he was five. Throughout his life Brendan retained not merely the tenderest love for Itha, but such a reverence that he consulted her in all matters of importance.
One day Brendan asked her what three works were, in her opinion, most well-pleasing to God. She replied, “Faith out of a pure heart, sincerity of life, and tender charity.”
“And what,” further asked Brendan, “what are most displeasing to God?”
“A spiteful tongue, a love of what smacks of evil, and avarice,” was her ready reply.
Brendan, as a little fellow, was the pet of the community, and all the sisters loved to have him and dance him in their arms. In the life of S. Brendan is inserted a snatch from an older Irish ballad concerning him:
“Angels in shape of virgins white