Saint Brendan belongs to that glorious period in the history of Ireland when the island in the first glow of its conversion to Christianity sent forth its earliest messengers of the Faith to the continent and to the regions of the sea. It is, therefore, perhaps possible that the legends, current in the ninth and committed to writing in the eleventh century, have for foundation an actual sea-voyage the destination of which cannot however be determined. These adventures were called the “Navigatio Brendani”, the Voyage or Wandering of Saint Brendan, but there is no historical proof of this journey. Brendan is said to have sailed in search of a fabled Paradise with a company of monks, the number of which is variously stated as from 18 to 150. After a long voyage of seven years they reached the “Terra Repromissionis”, or Paradise, a most beautiful land with luxuriant vegetation. The narrative offers a wide range for the interpretation of the geographical position of this land and with it of the scene of the legend of Saint Brendan. On the Catalonian chart (1375) it is placed not very far west of the southern part of Ireland. On other charts, however, it is identified with the “Fortunate Isles” of the ancients and is placed towards the south. Thus it is put among the Canary Islands on the Herford chart of the world (beginning of the fourteenth century); it is substituted for the island of Madeira on the chart of the Pizzigani (1367), on the Weimar chart (1424), and on the chart of Beccario (1435). As the increase in knowledge of this region proved the former belief to be false the island was pushed further out into the ocean. It is found 60 degrees west of the first meridian and very near the equator on Martin Behaim’s globe. The inhabitants of Ferro, Gomera, Madeira, and the Azores positively declared to Columbus that they had often seen the island and continued to make the assertion up to a far later period. At the end of the sixteenth century the failure to find the island led the cartographers Apianus and Ortelius to place it once more in the ocean west of Ireland; finally, in the early part of the nineteenth century belief in the existence of the island was completely abandoned. But soon a new theory arose, maintained by thos scholars who claim for the Irish the glory of discovering America, namely, MacCarthy, Rafn, Beamish, O’Hanlon, Beauvois, Gafarel, etc. They rest this claim on the account of the Northmen who found a region south of Vinland and the Chesapeake Bay called “Hvitramamaland” (Land of the White Men) or “Irland ed mikla” (Greater Ireland), and on the tradition of the Shawano (Shawnee) Indians that in earlier times Florida was inhabited by a white tribe which had iron implements. In regard to Brendan himself the point is made that he could only have gained a knowledge of foreign animals and plants, such as are described in the legend, by visiting the western continent. On the other hand, doubt was very early expressed as to the value of the narrative for the history of discovery. Honorius of Augsburg declared that the island had vanished; Vincent of Beauvais denied the authenticity of the entire pilgrimage, and the Bollandists do not recognize it. Among the geographers, Alexander von Humboldt, Peschel, Ruge, and Kretschmer, place the story among geographical legends, which are of interest for the history of civilization but which can lay no claim to serious consideration from the point of view of geography. The oldest account of the legend is in Latin, “Navigatio Sancti Brendani”, and belongs to the tenth or eleventh century; the first French translation dates from 1125; since the thirteenth century the legend has appeared in the literatures of the Netherlands, Germany, and England.