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ADAMNANI
VITA S. COLUMBAE

JSonbon
HENRY FROWDE
Oxford University Press Warehouse
Amen Corner, E.C.

QJot 2)or8
MACMILLAN & CO., 66 FIFTH AVENUE

ADAMNANI
• r »
VITA S. COLUMBAE
EDITED FROM DR. REEVES'S TEXT
WITH AN INTRODUCTION ON EARLY IRISH
CHURCH HISTORY
NOTES AND A GLOSSARY

J. T. FOWLER, M.A., D.C.L.
FELLOW OF THE SOCIETY OF ANTIQUARIES OF LONDON ; LECTURER IN HEBREW,
LIBRARIAN, AND VICE-PRINCIPAL OF BISHOP HATFIELD'S HALL, IN THE UNIVERSITY OF DURHAM

Oxford
AT THE CLARENDON PRESS

M DCCC XCIV

PRINTED AT THE CLARENDON PRESS
BY HORACE HART. PRINTER TO THE UNIVERSITY

ALMAE MATRI
DUNELMENSI
IN DIE SS. COLUMBAE ET BAITHENEI
HOS VIRTUTUM LIBELLOS COLUMBAE
NUNC DENUO EDITOS
GRATO ANIMO DICAVIT
FILIUS OBSERVANTISSIMUS

PREFACE

Adamnan's Life of St. Golumba has long been thought
worthy to rank with such works as Jonas's Life of Colum-
banns, Bede's Life of St. Cuthbert, and Eddius's Life of
St. Wilfrid, as one of the most interesting and valuable early
biographies extant. Yet it is not a ' Life ' in the ordinary
sense, but rather, as described in the colophon, virtutum
lilelli Columbae, three books recording respectively the
prophecies, the miracles, and the angelic visions of the
saint. The last book concludes with a beautiful account
of his last hours, reminding us of what we are told of
Cuthbert and of Bede, and we would gladly have had the
whole of Colmnba''s life in the same form. That, however,
was not the plan of the author. He aimed at hagiology,
not at biography or history. Nevertheless his work is
full of allusions throwing great light on early Celtic
monasticism, and on the introduction of Christianity into
the western and northern parts of what is now called
Scotland. Dr. Reeves has collected hundreds of references
to passages bearing upon the constitution, the discipline,
the buildings, and the officers of St. Columba's monastery
at Iona and upon the topography of that most interesting
little island. Attention will be directed to many of these
in the present edition, which is intended principally for the
use of junior students in our Universities or elsewhere, to

Vlll PREFACE.
whom the well-nigh exhaustive work of the late Bishop
Reeves is scarcely accessible in either of the forms in
which it has appeared. His notes, introductions, &c. have
furnished much of the information here given, though by
no means the whole of it. A brief sketch of the history of
the Irish Church and of the Columban mission down to
the death of Adamnan is prefixed, and a glossary is ap
pended. There are two recensions of the text, the longer or
original Life, and the shorter, which is abridged from it.
The following are the seven MSS. which furnished
Dr. Reeves with his collection of various readings, the
most important of which will be given in these pages.
A*. Beginning of eighth century, formerly at the monastery
of Reichenau, now in the public library at Schaffhausen.
Attributed in the colophon to Dorbhene, who is identified
by Reeves with Dorbhene, abbot of Iona, who died 713,
only nine* years after the death of Adamnan. Facsimiles
in Reeves (1857), Plates 1, 2, 3. The basis of Reeves's text,
in which, however, the original spelling has not been
followed, as being 'barbarous, or at least provincial.' Its
characteristics may be gathered from Reeves (1857), xvii-
xix, and from the various readings given by him. There is
a great similarity between this MS. and that of the so-called
' Antiphonary ' of Bangor (a.d. 680-691) recently published
in facsimile by the Henry Bradshaw Society. See Warren's
Introduction to it, p. xxvi.
B*. Middle of fifteenth century. Brit. Mus. Bill. Reg. 8 D. ix.
Ct. The Windberg or Rebdorf MS., from which Canisius took
his text.
Df. Thirteenth century. In the so-called ' Book of Kilkenny,'
in Primate Marsh's Library, Dublin, v. 3. 4.
Ft. Tenth century; formerly belonged to the Church of
Freising; wasnumbered 1 41, and is no win the Royal Library
of Munich, 6341. Facsimile in Reeves (1857), PL 4.
St. Early ninth century, in Library of St. Gall, No. 555.
* The full recension. f The short recension.

PREFACE. ix
Facsimile of writing in Reeves (1857), PI. 4, and of figure
of St. Colurnba (with the Roman tonsure), PL 5.
Cott.* Cottonianus. Late twelfth century. Brit. Mus. BM.
Cotton. Tiberius, D. iii. Much damaged in the fire of 173 1,
being ' burnt to a crust,' but restored as far as possible by
the separation, flattening, and inlaying of the consolidated
leaves, under the direction of Sir Frederick Madden,
c. 1852.
Five others were reported to exist ; see Reeves.
The printed editions that have appeared are the follow-

I. In the Antiquae Lectiones of Canisius, Ingolst. 1604. See
MS. C. An unsatisfactory text.
II. In Surii Vitae SS. 1617, Jun. 9.
III. In the Florilegium of Thomas Messingham, who reprinted
the Canisian text. Parisiis, 1624.
IV. In the Trias Thaumaturga of John Colgan, from Cod. A.
Lovanii, 1647.
V. In the Acta Sanctorum of the Bollandists, also from Cod. A,
but less faithfully given. Acta SS. Junii, torn, ii, Jun. 9.
VI. In Basnage's Thesaurus, as a reprint of the defective
text of Canisius. Amstelaedami, 1725 (some copies have
Antverpiae).
VII. In Pinkerton's Vitae Antiquae Sanctorum, Lond. 1789
(100 copies only).
VIII. For the first time in a separate form, as ' The Life of
St. Colurnba, founder of Hy, written by Adamnan, ninth
abbot of that monastery . . . (with notes and dissertations)
by William Reeves, D.D., M.R.I.A  Dublin : printed at
the University Press, for the Irish Archaeological and Celtic
Society, 1857.' Founded upon Codex A. Two maps, five
plates of facsimiles, two genealogical tables. 4to, pp. lxxx
and 497.
IX. The same, somewhat abridged and re-arranged, with some
topographical notes by Dr. W. F. Skene, and a translation
superintended by the late Bishop Forbes. In the series of
Historians of Scotland, of which it forms Vol. vi. Edinburgh,

X PREFACE.
Edmonston and Douglas, ? 1871, re-issue 1874. One map,
one genealogical table. 8vo, pp. clxxxiv and 385.
X. In the re-issue of Pinkerton's Lives of the Scottish Saints,
edited by W. M. Metcalfe. Paisley, 1889 (220 copies only).
XI. The present edition, in which Dr. Reeves's text has been
adopted, with only slight variations, as famen for tamen,
p. 132, caelum for ccelum, &c, and in the punctuation. In
words the spelling of which varies, that recommended by
Brambach (Hiilfsbiichlein filr Lateinische Rechtschreibvng,
Leipzig, 1884) has been adopted.
Dr. Reeves gives a list of seven other Lives of St.
Colurnba, the most important of which are : —
I. The Life by Cummene or Cummian referred to by Adamnan
in Book iii. c. 5 (where see note), which Life forms the
basis of this third book, and of some chapters in Books i, ii.
In this edition the passages taken from Cummian are printed
in italics. Cummian's Life has been printed by Colgan,
Trias Thaum. 321-324; by d'Achery and Mabillon, Acta
SS. Bened. i. 342-349 ; Venet. 1733, and in the two editions
of Pinkerton above mentioned 1.
II. The first part of Colgan's Vita Secunda (Tr. Th. 325-327),
wrongly attributed by him to Cummian, which contains
some particulars that are in the old Irish Life, but are not
recorded by Adamnan. Colgan's Vita Secunda was taken by
him from the MS. now printed as Acta SS. Hibemiae ex
Codice Salmanticensi. Edinb. et Lond. 1888.
III. An ancient Irish memoir, probably of the tenth century,
being a discourse for St. Columba's day on the text Exi de
terra tua et de cognatione tua, &c. Frequently referred to
by Reeves, and in the present edition, as 'the old Irish
Life.' Translation by Hennessy in Skene's Celtic Scotland,
ii. 467-5°7-
IV. An expansion of Adamnan and of the old Irish Life,
written in Irish by Manus O'Donnell in 1532. The com-
1 It has been supposed that the but is an abridgement of his Life.
text of Cummian, as printed, can- See Hardy, Desc. Catal. p. 167.
not have been used by Adamnan,

PREFACE. xi
piler has worked in a number of historical allusions from
Adamnan's other works, some alleged prophecies, and other
legendary matter. Colgan has summarized it, omitting
' disedifying ' passages, in Trias Tlianmaturga, pp. 389-446.
In addition to these may be mentioned a Life by John
of Tynemouth (fl. 1366) pirated by Capgrave, the Office in
the Aberdeen Breviary, and a Life printed by Benedict
Gonon (Lugduni, 1625), all compiled or abridged from
Adamnan. See further in Hardy's Descriptive Catalogue
of MSS. relating to British History, i. 166-174.
Modern Lives will be found in Montalembert, Monks of
the West, Bk. ix, and in Alban Butler and Baring-Gould
under June 9 (the latter condensed from Montalembert) ;
Reeves's Adamnan (1857), lxviii-lxxx ; the same (1874),
xxxiii-xli ; Healy's Insula Sanctorum, 39 1-33 1 ; Dictionaries
of Christian Biography and of National Biography ; and
in the Rev. E. A. Cooke's Life and Work of St. Colurnba,
London and Derby, 1888. A short account, moreover, is
included in the Introduction to the present work. The
Life by Dr. John Smith, Edinb. 1798, is not of much
value. I cannot conclude this preface without again saying
how much I am indebted to Dr. Reeves's original edition of
Adamnan, a truly monumental work, which has been of the
greatest service to all writers on St. Colurnba from Mont
alembert downward. In this connexion I would refer to
the interesting Life of Dr. Reeves by Lady Ferguson, just
published, which includes a complete list of his numerous
printed works and articles in various publications. Nor
can I forego the pleasure of expressing my best thanks to
all who have helped me by their friendly counsel during my
editorial labours. Among these I feel especially indebted
to our greatest historical scholar, the Bishop of Oxford, to
my near kinsman Dr. Fowler, President of Corpus Christi

Xll PREFACE.
College, Oxford, and to my old friend Dr. Sanday, some
time Principal of Bishop Hatfield's Hall, Durham, and now
Ireland Professor of Exegesis and Fellow of Exeter College,
Oxford. I would also mention my friends Dr. Robertson,
the present Principal of Hatfield, at whose suggestion this
work was undertaken, and Dr. G. T. Stokes, Professor of
Ecclesiastical History in Trinity College, Dublin, whose
good offices were of great service to me during a visit to
Ireland in 1893, and whose complete restoration to his
former health is now most sincerely to be desired. My
thanks are also due to the Rev. Archibald Macmillan,
Parish Minister at Iona, who gave me the benefit of his
sympathetic companionship and of his great local know
ledge when I last visited St. Columba's isle, to the Rev.
Charles Plummer, Fellow of Corpus Christi College, Oxford,
who has kindly helped me to explain some Irish words,
and to the Rev. E. S. Wilson, F.S.A., Vicar of Winterton,
who has most carefully revised the Index.
Bishop Hatfield's Hall,
June 9, 1894.

CORRIGENDA
(See p. xcv)
Page xxxi, 1. 9, for also, read possibly
, xxxv, 1. 22, for one mass, one celebration, read one celebration
of mass
, lvi, for He belonged, &c, read He belonged to the race of Conall
Gulban, from which were descended the O'Donnells
and other clans who claim 'St. Columcille' as their
patron and kinsman
lxv, n. 4, for I on, read Iou
]xxvii, 1. 6, for Ireland, read the island
lxxx, § 8, side note, read Adamnan 679-704His childhood
8, I. ro, read caelo
23, n. 9, omit Southern Hy-Neill, and the descendants
Hostages
39, l.i, read caelitus
40, marg., read Durrow
50, 1. 8, read populos
51, 1. 6, read omnia ; 1. 13, read tui
61, 1. 19, read multa ; 1. 25, read ipse et
62, n. i , read were a branch of the Northern Hy-Neill, descended
from Conall Gulban, &e.
„ n. 3, 1. a, omit or O'Neills ; in 1. 5, read Hy-Neill ; 1. 7, omit
the reference
63, n. 3, and Index, read Fern cover or corner.
96, 1. 26, read faciem
116, 1. 13, read supradictam
127, 1. 20, read subvenientium
131, n. 5, read here that on which the monastery stood, in the
present King's County
174, 1. 20, read Gen. i. 21 (173)
177, read Bangor, four places, &c.
,, read Bior, 1. The Moyola Water, p. 193 ; a. see p. 131, n. 5,
as amended
179, Cenannus, read the ancient name
193J read Moville, the ancient Maghbile, in Co. Down, about
a mile NE. of Newtownards. See Beeves, Eccl. Ant. 14
In Glossary add,
Hie, used as Article, 77, 150. RSnsch, 420.
Intingo, to immerse in or put into, 10, 74, 75, 76, 101.
Praesul, abbot, 2, 3, 24, 164. See Ducange s. v.
Sanitas, healing, 10, 100, 101. Rfinsch, 274.

CONTENTS

INTRODUCTION :— CHAPTER I.
PAGE
Pre-Patrician Period . . . . xv
CHAPTER II.
St. Patrick ...... . . xxv
CHAPTER III.
Saints of the Patrician Period, and the ' Three Orders ' of
Irish Saints ..... . . xxxiv
CHAPTER IV.
Irish Monasticism ..... xxxvii
CHAPTER V.
Monastic Schools .... .1
CHAPTER VI.
Colurnba in Ireland ... ... lvi
CHAPTER VII.
Colurnba in Iona  Ixiv
CHAPTER VIII.
Columba's successors, up to and including Adamnan lxxvii

XIV CONTENTS.
PAGE
Authorities cited ....... . lxxxix
Corrections and Additions ... . . xcv
Genealogical Table.
VITA SANCTI COLUMBAE :-
Praefatio I . . . . ... i
Praefatio II ....... 2
Primi Libri Capitulationes . .... 7
Primi Libri Textus, de Prophetieis Eevelationibus . . 9
Capitula Secundi Libri ....... 66
Liber Secundus, de virtutum miraculis .... 70
Capitula Tertii Libri . . . . . . . . 127
Tertius Liber, de Angelicis Visionibus . . . 129
Glossary ...  167
Scripture Texts. . . .174
General Index . .17

INTRODUCTION

I. Pee-Patrician Peeiod.
§ i. We know comparatively little of Christianity in
Ireland before the fifth century, in Scotland
before the sixth, or in England before the „, .*.?..
' _a _ Christianity.
seventh. But from the arrival of St. Patrick
in Ireland c. 432, of St. Colurnba in Scotland in 563, of
St. Augustine in Kent in 597, and of St. Aidan at Lindis-
farne in 635, we have fairly consecutive accounts of the
progress of the Church in these islands. In Wales and in
Cornwall, and indeed at Glastonbury, the ancient British
Christianity was still living on when the tide of Anglo-
Saxon Christianity reached thus far westward. The work
of St. Ninian and others had left some fruit in parts of
Scotland when Irish Christianity began to spread from Iona,
as from a new centre, into all parts of northern Britain.
§ 2. But it is with Ireland that we are mainly concerned
in connexion with St. Colurnba, for he was born T _ ,
' In Ireland.
in Ireland, and he lived in Ireland until, at the
age of forty-two, he went out from his own country and
from his father's house, to end his life's work in another
land. In order to understand his life and mission, we
ought to know something of the early history of his country,
of the traditions in which he was brought up. We propose

XVI INTRODUCTION. [ch. ..
then, first to state some of the peculiar circumstances in
which the first Christian missionaries in Ireland found
themselves, and then to give a brief sketch of Irish Church
history to the death of Adamnan.
§ 3. One great difference between Britain and Ireland in
Br"tain and ^e ear-^er centuries after the Christian era was
Ireland this, that while Britain was an integral portion
compared. Qf y^ grea^ Roman Empire, Ireland was not.
Hence in early Christian times the decrees of Emperors
and Councils did not run in Ireland, nor was it materially
affected, if at all, by Roman civilization. Britain and Ireland
were distinguished in the fifth century, and doubtless long
before, as 'the Roman island' and 'the barbarous island1.'
Britain, indeed, became very largely influenced, first by
Roman, and then by Teutonic occupation and institutions,
while Ireland remained, during the period with which we are
concerned, purely Celtic. And in her missionary work the
Church moulded her organizations as far as possible on those
which she found already existing. In England, for example,
where the dioceses and parishes are founded on the Anglo-
Saxon kingdoms and on their minor subdivisions, our system
has been from the first essentially territorial. In Ireland
the early monastic and missionary system was almost from
the first a part of the ancient clan system, to which it readily
adapted itself.
§ 4. It was necessary at the very first that the life of the
_ . converts should be in some sort coenobitic ; they
Early mo- . ' J
nasticism could hardly have lived otherwise in a pagan
and the an(j half-savage land. And these earliest
ci tin syscBm. Christian communities were in many cases the
beginnings of societies which afterwards became more
strictly monastic, importations in fact, through Gaul, of
Egyptian and Syrian monachism into the clan system that
had prevailed for centuries in Ireland, the spirit of which
1 Prosper of Aquitaine, Contra Collatorem, in Augustini Opp. ed.
Bened. 1700, t. x. App. col. 132 ; Migne. Pair. Lat. torn. Ii.

§§ 2— S-J PRE-PATRICIAN PERIOD. xvii
pervaded the ancient Irish Church throughout the whole
period of its independent existence. Many of the earliest
converts were persons who had been redeemed from servitude
by the missionaries, who were supplied from abroad with
funds for the purpose. But the evangelization of Ireland was
not quite that earliest Christian work of all, in which ' not
many wise men after the flesh, not many mighty, not many
noble, were called1.' The Celtic missionaries aimed at
the conversion of the petty kings or chieftains at the heads
of the clans, and of their Druids and Bards, knowing that if
once these could be secured, the clansmen would follow
their leaders in religion as in all else 2. Their old religion
had no great hold on the common people, and in many cases,
no doubt, the new doctrine would have as little. Neverthe
less, the pagan life of the country was transformed into a
Christian life, with comparatively little organic change.
§ 5. The Christian hierarchy, in which the bishops, though
always felt to be absolutely essential, held a gubordina-
very subordinate rank, in some sort succeeded tion of
to the Druids and the Brehons ; the pagan 1S ops'
Bards became Christian Bards, and the main peculiarities
in the Irish monastic tenure of land arose out of the ancient
relations between chieftains and clansmen. When land
was granted to any ecclesiastic by its original owner, the
rights of chieftainry were transferred to the ecclesiastical
landlord, and descended, as before, in hereditary succession.
The comarb or co-arb (says Dr. Todd)3 that is to say,
the heir or successor of the original saint who was the
founder of the religious society, whether bishop or abbot,
became the inheritor of his spiritual and official influence in
1 1 Cor. i. 26. mand from a chieftain, whose
2 ' To a clannish people it is not right to command nobody can
merely a habit, but a matter of dream of questioning. It is not
necessity, to follow a guide — to be too much to say that this spirit
led by a superior and unquestion- of clanship is the key to Irish
able authority. They care not history.' — Todd's St. Patrick, 1864,
for arguments, proofs, or reasons. p. 227.
They ask only to receive a com- 3 St. Patrick, p. 149.

xviii INTRODUCTION. [ch. ,.
religious matters. The descendants in blood, or ' founder's
kin,' were inheritors of the temporal rights of property and
chieftainship, although bound to exercise those rights in
subjection or subordination to the ecclesiastical eo-arb, that
is, to the successor inheriting the lands that had been
granted to the first in the series of abbots or bishops, heir
also to his ecclesiastical status and temporal rights.
§ 6. Previous to the introduction of Christianity1, there
Three were three classes of learned men among the
learned Celtic tribes of Gaul, Britain, and Ireland,
' ordsrs in
pagan namely, the Druids, the Bards, and the Brehons.
times. it seems probable that these were the result
of a gradual subdivision of labour, the Bards being first
distinguished from the Druids, and afterwards the Brehons
from the Bards. These orders, if indeed they were distinct
orders, were not hereditary '' ; they corresponded in the
main with what are called ' the professional classes ' among
ourselves. § 7. Caesar, who had abundant opportunity of knowing
m, _ . , about the Druids of Gaul, tells us a great deal
The Druids. ' °
about them, but how far his account would apply
to those of Ireland we do not know. Those of Gaul were at
any rate concerned with religion and sacrifices, with legal
decisions, and also in the instruction of youth. Their
system was founcl in Britain, and was thought to have
been brought thence into Gaul. They were excused from
military service and from tribute, and accordingly many
youths sought admission into the order. They taught the
immortality and transmigration of souls, and thus excited
men to deeds of valour and disregard of death. They
offered human sacrifices, sometimes having huge images
woven of osiers, the limbs of which they filled with living
men to be burnt alive, criminals if to be had, but if not,
1 On Pre-Christian Ireland see sion tended to become hereditary
Olden, Church of Ireland, ch. 1. in certain families. Joyce, Hist.
2 In later ages the legal profes- 40.

§§ 5-7.1 THE DRUIDS. xix
innocent persons1. Pliny gives a minute account of the
ceremonies with which they cut the misletoe from the
sacred oak, and of the virtues which they attributed to it,
calling it by a name which meant 'All-heal.' From their
great reverence for oak groves, and their association of these
with sacred rites, he thinks the name 'Druid' may be
derived, the name of the oak being SpCs in Greek '' ; it is
however Celtic s. He tells also of their ceremonial gathering
of the herbs selago and samolusi, and gives a not very
intelligible and to some extent clearly fabulous account of
their doings with the anguinum or snake's egg, not ap
parently an actual egg, but some sort of a concretion •'.
Also, after speaking of magical arts in Gaul, he says that
they continued within living memory, but that the rule of
Tiberius abolished their Druids and all that race of sooth
sayers and medicine-men ". Tacitus refers to their vain and
superstitious songs ', and describes a momentary panic among
the Roman soldiers invading Mona (Anglesea) caused by
women rushing about with torches, and Druids with hands
upraised to heaven, putting up dire supplications ". It is
remarkable how little there is, almost nothing, about Druids
in the writings of the early Christian fathers ; but in early
Irish poems and legends, and in lives of Irish Saints, they are
frequently referred to 9, mostly as magicians or sorcerers,
also as worshipping idols, paying idolatrous worship to
springs of water, making use of the yew, the rowan-tree,
1 Be Bello Gallico, vi. 13, 14, 16. being the old Irish word for oak.
The whole account is most inter- * H. N. xxiv. 11, §§ 62, 63. The
esting, and should be consulted. plants referred to are the Lycopo-
2 Hist. Nat. xvi. 44, § 95. dium Selago or Fir Club-moss, and
3 Irish draoi, druidh, augur, the Samolus Valerandi or Water
magician. The Druids are often Pimpernel. See Elton, Origins of
called magi both in classical and Eng. Hist. (1890), 253.
in Christian writings. In con- 5 H. N. xxix. 3, § 12.
nexion with Druidical groves, it * H. N. xxx. 1, § 4.
is remarkable how many of the 7 Hist. iv. 54.
earliest Irish Christian settle- 8 Ann. xiv. 29, 30.
ments, as Derry, Durrow, and Kil- 9 E.g. in the present work. See
dare, began at groves of oak, and Index, s. v. Magi ; Colg. A. SS. 149,
took their names from them, daire 15.
b2

XX

INTRODUCTION. [ch. i.

and the blackthorn in the ordeal by fire, &e. But there seems
to be some doubt whether they were, in Ireland at any rate,
a distinct order. They were often engaged in teaching, and
kings and chiefs, as well as learned men, were frequently
Druids. There appears to be no ground for regarding them
as priests of any special worship, nor any for imputing human
sacrifice, or the worship of fire, or of the heavenly bodies,
to those of Ireland1- All reference to the Druids was
carefully expunged from the ancient laws of Ireland when
they were revised in early Christian times. They con
tinued, however, to live on, perhaps as little more than mere
conjurors and wizards, in some remote districts, long after
Ireland had become generally Christian, and it is thought
that their influence long survived in the Celtic church, and
even survives to this day in some of the superstitions of the
peasantry 2- That idolatry was by no means extinct when the
Stowe Missal was drawn up (ninth or tenth century) might
at first sight appear from a petition for the founder of some
church, that he and all the people might be delivered 'ab
idulorum cultura3.' The form, however, may be very much
earlier. § 8. The Bards4 (carminatores) were the poets and
„ , chroniclers, who related events and legendary
The Bards. ,.,.',,. ,,, , ¦
or historical stories, probably, as a rule, in verse
and with musical recitation and accompaniment, as Dio-
dorus says they did in Gaul 5. They eulogized the friends
1 For a very full catena of refer- in body, &c, the very powers that
ences to Druids in ancient Irish had been attributed to the Druids.
writings see O'Curry, Manners, &c, 3 Warren, pp. 236, 260.
ii. 179-228, and for a summary, * Old Celtic bardo-s, whence
Joyce, Hist. 137-139. (SapSos, tardus, a minstrel poet.
1 For instance, Carleton, in his 5 Hist. lib. v. 31. A passage from
Traits and Storiesofthe Irish Peasantry, the Life of St. Kieran in Colgan,
i860, vol. i. p. 152 n., says, 'I have Acta SS. Hib. 460a, well illustrates
no hesitation in asserting that the this statement. ' Ipse rex Mu-
bulk of the uneducated peasantry meniae Aengussius cytharistas
really believe that the priests have habuit optimos, qui dulciter coram
this power,' i.e. of translating eo acta heroum in carmine citha-
the Protestants into asses, or of rizantes canebant,' &c. See also
making people go mad, diseased Giraldus, Topog. Hib. Dist.iii. 11, 12.

§§ 7, 8,] THE BARDS. xxi
and satirized x the foes of their chief and clan, and always
looked for rewards. There was no essential antagonism to
Christianity in their order, nor was it broken up in any way
thereby. They simply became Christian instead of pagan,
and ' when once blessed and transformed, their songs became
so sweet that the angels of God leaned down from heaven to
listen to them 2. ' In St. Columba's time they had become very
unpopular by reason of their grasping importunity and their
overwhelming numbers. They had free quarters wherever
they went, and were envied on account of this and other
privileges. About a. d. 575 a famous convention3 was held
at Drumceatt, one main object of which was the abolition of
the bards. St. Colurnba, who, it has been thought, may
have been himself of their number, was a relation of
King Aedh, and one of the most influential persons in the
kingdom. He favoured reform, not abolition ; he defended
the order while condemning abuses. He called attention to
their valuable services in preserving the national records
and traditions, and finally carried the assembly with him.
The Bards were saved, but reformed. Their privileges were
curtailed, and their numbers * diminished. Then- retainers °,
who had always been a great burden on the public, were
either abolished, or at any rate maintained by their masters,
who now had certain lands assigned to them in lieu of their
former privileges. Thus they became shorn of much of
their early importance. Nevertheless the chief bard, Dalian
Forghaill, in gratitude to Colurnba, composed a poem in his
honour called the Amhra Coluimcille, still extant, in very
ancient and obscure Irish. In the Middle Ages, every
district had its Bard and its Brehon, and the office of Bard
was hereditary. In the Book of Mac Firbis (a. d. 1 650) is a list
1 Cp. O'Curry, Manners, &c, ii. * Mentioned by Adamnan, pp.
70, 217. 61, 77.
2 Montalembert, Monks of the * Amounting, it is said, to
West, Engl. ed. 1861, ii. 392. See about a third of the population.
also the quotation from Keble 5 Thirty for an Ollamh or chief
below, in a note on cap. xliv. bard, fifteen for an Anrot, one of
p. 121. the second class.

xxii INTRODUCTION. [ch. i.
of those who had flourished within the last 600 years, with
the districts to which they belonged '. The Christian bards
continued to live on through century after century of
gradual decadence, until, in the present reign, their last
representatives were reduced, in the general ruin of the
national literature of Ireland, to a chair by the kitchen fire
in winter, and a meal on the doorstep in summer z.
§ 9. The Brehons 3 or judges were an order which grew out
The of that of the Bards. At first the laws were in
Brehons. fae forrn 0f rhythmical maxims transmitted
orally, but afterwards committed to writing. Those who
had the charge and administration of these laws formed
a distinct order, but sometimes the same man was both
Bard and Brehon. A Christian redaction of the ancient
laws of Ireland has been preserved under the names of
Senchus Mbr (Great Antiquity), Cain Patraic (Patrick's Law)
and Noi-fis (Knowledge of Nine). In the Senchus itself it
is stated that its 'authors,' i.e. redactors, in St. Patrick's
time were three kings, three ecclesiastics, and three men of
science 4, Laeghaire, Core, Dairi, the hardy,
Patrick. Benen, Cairnec, the just,
Rossa, Dubhthach, Ferghus, with science,
These were the nine pillars of the Senchus Mor.
The laws thus laid down and revised from time to time,
with the old Irish commentaries upon them, have been
published with introductions and translations 5, and enable
us to see what sort of enactments the Brehons administered.
They continued the exercise of judicial functions beyond the
1 See Petrie on the Book of Mac conformable to Christian doctrine
Firbis, Trans. B. I. A., vol. xviii, and morality, and issued as the
Antiquities, p. 5. ' Theodosian Code,' only a few
2 Diet, of National Biography, years previously (a. d. 438). The
Art. Colurnba, p. 411 ; cp. O'Curry, Salic law was a similar revision
Manners, &c, iii. 406. of the pagan laws of the Franks,
s From the Old Irish brithem, made early in the same century.
a judge. 5 Ancient Laws of Ireland, vols, i-
4 It may be noted that the iv. Brehon Law Commission
ancient Roman laws were made Office, Dublin, 1865-1879.

§§ 8-1 1.] THE FIRST CHRISTIANS. Xxiii
limits of the English pale, until the reign of Elizabeth,
when the power of the native chieftains was finally broken,
and English law was established throughout the kingdom.
§ 10. Now the Druids, Bards, Brehons, were all flourish
ing at the time of the effectual introduction of Tlie . Three
Christianity into Ireland, and all were affected Orders ' and
by it, as we have seen. The Druids could not, e urc '
of course, become Christians without effacing themselves as
Druids, but there was no reason why the other two orders
should not go on as Christian poets, judges, lawyers, and
men of letters, as in fact they did, retaining their ancient
titles, and little changed in anything but their religion '.
Some of the authority of the Druids naturally passed on to
the abbots and bishops, who from the first would find that
they had to deal with men of cultivated minds, sharpened
by study, capable of taking in new ideas, often quick to
recognize the beauty and value of Christian teaching, and
prepared to accept it in preference to their ancient mythology,
venerable as that must have been in their eyes 2-
§11. That there were some Christians in Ireland, or of
Irish birth, before the coming of St. Patrick, christians
appears from various passages in Haddan and before St.
Stubbs's Councils, &c. s, in which they are
mentioned. The British Church of the fourth centuiy, as
Dr. G. T. Stokes observes, ' proved its interest in theological
questions by the most vigorous and satisfactory of proofs.
It produced a. , heretic4.' Pelagius, the founder of the
Pelagian heresy, was a Briton named Morgan, a contempla-
1 Sedulius, the Christian poet, Stubbs, ii. 291 n.).
author of the well-known hymns 2 See O'Curry, Manners, &e. ii.
A solis ortus cardine and Hoslis 73.
Herodes impie, has been claimed 3 Vol. II, Part ii, pp. 289-291.
as an early Christian bard of It is to be observed that in writ-
Ireland by some who have con- ings of this period the Irish are
founded him with an Irish theo- denoted by the term Scoti. See
logianofthe same name who lived p. 5, note 7.
in the eighth century (Bid. of l Ireland and the Celtic Church,
Hymnology, 1037 ; Haddan and 1888, p. 12.

xxiv INTRODUCTION. [ch. i. § u.
tive student, hating controversy. But his chief friend and
companion was Caelestius, a ' Scot ' or Irishman, a lawyer,
and a 'born agitator.' He was the great champion of
Pelagianism at Rome, at Constantinople, at Mopsuestia.
He is believed to be referred to by St. Jerome as ' indoctus
calumniator . . . stolidissimus, et Scotorum pultibus prae-
gravatus1.' The last we hear of Caelestius is that at the
Council of Ephesus, a.d. 431, he supported the Patriarch
Nestorius against the Pope. Caelestius was clearly a thorn
in the side of orthodoxy, and this fact may have directed the
Pope's attention to the land of his nativity. Prosper of
Aquitaine says2, ' ad Scotos (the Irish) in Christum credentes
ordinatus a Papa Caelestino Palladius primus Episcopus
mittitur,' and elsewhere3 praises Caelestine for the same,
and for his endeavours to keep the Roman island Catholic,
and to make the barbarous island Christian. We hear
nothing further of this mission of Palladius until we are
told in the Life of St. Patrick by Muirchu Maccumactheni 4,
c. a.d. 700 or later, that it proved altogether abortive5.

1 Com. in Jerem. Prolog, (c. a.d. Romanis, p. 50, (2) that Patrick
416). This allusion to Irish and Palladius were probably one
'stirabout' is well illustrated by and the same person, p. 51.
a remarkable passage in the Sen- Mr. Olden maintains, with much
chus Mor (Ancient Laws, ii. 149), in learning and ingenuity, that the
which the various kipds of stir- true St. Patrick was the Sen
about suitable for the children in Patrick or Patrick senior of Irish
various grades of society are records, that he preceded Palla-
described. dius, labouring in Ireland and
2 Chron. in Migne, Patr. Lat. torn. never leaving' the country, that
li. an. 431, col. 595. his name dropped out of memory
3 Contra Collatorem, cap. xxi, in owing to its being impossible to
Migne ut supra, col. 271. connect him with a Roman
4 In the Book of Armagh ; printed mission, and that in the ninth cen-
in Stokes's ed. of the Tripartite Life, tury, by the blending of the acts
and in Analecta Bollandiana. of Palladius, and some employ-
0 Dr. F. Loofs, now Professor at ment of fiction, the St. Patrick of
Halle, inhis learned essay Antiquae popular belief, the missionary of
Britonum Scotorumque ecclesiae, Lips. Caelestine I, the Archbishop and
et Lond. 1882, comes to two con- Apostle of Ireland, came into ex
clusions, (1) that St. Patrick istence. Church of Ireland, 1892
probably did visit Italy and had ch. ii and Appendix A.
some kind of connexion cum

ch. n. § i.] PRIMARY AUTHORITIES. XXV

II. St. Patrick.
§ i. The connected history of the Church in Ireland
begins with what is known of St. Patrick, but
with regard to him all critical writers have -A:ua;°Jltlf
found it most difficult to extract what may st. Patrick.
safely be regarded as historically true, or indeed
to know what is truth amid so much that is manifest
fable. Legenclae sunt lugendae1, the lamentation of a
learned Jesuit, is particularly applicable to the case of
St. Patrick. The primary authorities are his own ' Con
fession,' a sort of Apologia pro vita sua, and his Epistle 'to '
or rather ' on ' or ' concerning ' Coroticus or Caredig, a
Welsh prince. The Confession is found in the Boole of
Armagh, a composite volume written c. a.d. 807, now in
the Library of Trinity College, Dublin 2- The copy of the
Confession professes to be taken from one in St. Patrick's
own writing, and it certainly shows many signs of authen
ticity. Its Latin is rude and semibarbarous in grammar
and spelling, its Scripture quotations are from the ante-
Hieronymian Latin, which, however, was used in Ireland
concurrently with the Vulgate long after his time, it speaks
of Britain in the plural number (Britanniae) 3, it refers to
married clergy engaged in- secular pursuits, one, a deacon,
being also a Roman decurio, it contains no miracles, nor any
mention of St. Patrick's having been in Rome or even in
Gaul, mentions certain simple incidents in a remarkably
naive and truth-like manner, and is altogether just what
1 Quoted from the Abbe' Feller, index to all the events there re
in Kenelm Digby's Moras, p. 40. lated of St. Patrick. The Confessio,
2 The documents relating to St. Epistola, &c. are in Haddan and
Patrick contained in the Book of Stubbs, II, ii. pp. 296 sq. English
Armagh are printed in Analecta translations of the Confessio, &e.
Bollandiana, i. 530-585, ii. 35-68, have been published in OldeD's
and in Stokes's Tripartite Life, 269- Epistles and Hymn cf St. Patrick
375. Both of these works contain (Dublin,i876)andinWright'sM;'ri-
minute descriptions of this famous tings of St. Patrick (Rel. Tract Soc).
MS., and the latter has a complete 3 See below, p. 6 n.

XXVI INTRODUCTION. [ch. ii.
might be expected in a genuine composition of St. Patrick.
Being mainly autobiographic, it is most valuable for our
purpose. The Epistle on Coroticus is a strong remonstrance
against that prince and his soldiers, who had slain some of
the newly baptized converts, and carried others captive, and
relates that when a holy presbyter and clerks were sent with
a letter to intercede for them, and ask for a return of some of
the plunder, they were repulsed with laughter. The style is
exactly that of the Confession, and it gives some additional
particulars about St. Patrick. It is not in the Book of
Armagh, but is referred to in a MS. of the tenth century supple
menting the last part of that compilation, found at Brussels '.
The earliest historical mention of St. Patrick, after his own
times, is in Cummian's letter to Seghine on the Easter
question, in 634 ; he is there called 'Patricius, Papa noster.'
The silence of Bede is accounted for by his small intercourse
with Ireland, and by his great dislike to the Celtic party ; it
may be compared with the silence of Josephus about the
Christians 2. In the Booh of Armagh are notes on the life
of St. Patrick by Tirechan 3, a disciple of St. Ultan (d. a.d.
656), and the life already mentioned, written about the end
of the seventh century by Muirchu Maccumachtheni. The
writings of St. Patrick himself appear to be the only
documents on which we can place much reliance. The two
last-named, however, though full of doubtful and legendary
matters, probably give the substance of documents and
traditions reaching back to St. Patrick's time, and stand on
quite a different footing from the Tripartite Life, the Life
by Jocelin, and other mediaeval compilations, on which,
directly or indirectly, the traditional fame of St. Patrick
so largely rests 4.
1 G. T. Stokes, Celtic Ch. 28 n. ; quite incidental. See Praef. ii.
Anal. Boll. i. 539. W. Stokes, Tri- p. 4 n. But the nature of his
partite, 375. On the Hymn of St. works hardly required any such
Seehnall, &c, see below, § 5. reference.
2 Adamnan makes only one 3 Stokes, Tripart. 302.
allusion to St. Patrick, and that * There is a mass for the feast

§§ -, 2.] ST. PATRICK. xxvii
§ 2. We gather from the Confessio that Patrick was born
'in BritanniisV His father was Calpurnius, st. Pat-
a deacon, farmer, and dccurio or ' town-council- rick's boy-
lor ' ; his grandfather Potitus, a presbyter. Cal- tivity, and
purnius resided in his own villula, 'in vico escape.
Bannauem Taberniae V,^The Hymn of St. Fiacc s says he
was born in NemtlLtfr, and gives his names as Patraicc,
Succat, and Cothraige. When sixteen years old he was
carried captive by Irish pirates, perhaps led by King Niall
' of the Nine Hostages, ' into Antrim, where he spent six
years in tending cattle, as the slave of one Milchu, probably
in the valley of the Braid, near the hill of Slemish. Ac
cording to his own account, during his boyhood he ' knew
not the true God,' that is to say, he was an average boy,
with no veiy serious thoughts or sense of personal relation
with God. He must have been well instructed in his re
ligion, and its vital truths came home to him when he was
in trouble. Some sin which he had committed when about
fifteen weighed heavily on his conscience ; his hardships and
his sorrows sent him to God, and the fear and love of God
incrsased in him day by day. His own most interesting
account of his experiences at this time and subsequently is
too long to quote here ; it should be read in the Confession
itself. At last he heard in a dream a voice saying that he
should soon return to his native land, and then another voice
that told him his ship was ready. Having served for six years

of St. Patrick in the Sarum Missal, Caelestine legend is introduced.
but there are no Proper Lessons Colgan gives seven offices of St.
in any of the old English Brevi- Patrick and one of the Transl. of
aries ; in that of Aberdeen how- SS. Patrick, Colurnba, and Bridget.
ever are nine lessons recounting l ' Old Kilpatriek,' near Bum-
some of what were the most barton, probably preserves the
popular legends, including that memory of the place, and the
of his going to Borne to receive date appears to be about 375.
consecration from PopeCaelestine. 2 Not identified under that
In the Boman Breviary (Norwich, name.
1830) are three lessons mostly 3 Not earlier than the latter
based on the Confession and part of the sixth cent. See Had-
therefore historical, but the dan and Stubbs, II. ii. 360 n.

xxviii INTRODUCTION. [ch. ii.
he took to flight, God guided him to the ship, and, after
being at first refused a passage, he was taken by the ship-
men. They landed in three days, and for twenty-eight days
wandered through a wilderness, possibly in North Britain,
the patria of his dreams1. After some strange but not
improbable experiences, he escaped from the men, who seem
to have held him in a sort of captivity, and so again ' after a
few years,' apparently those of his six years' captivity and his
escape, he was once more in his father's house, received as
a son, and implored, after so many tribulations, never to
leave it.
§ 3. But he longed to carry the Gospel to the people
His mis- among whom it had first come home with power
310n : ?lf" to his own soul, whose language he had learned,
in the to whose ways he had become accustomed. In
chronology. fjje visions of the night he saw a man of
Ireland, who called him to go over and help them. Sooner
or later, he obeyed this call, and was consecrated bishop.
He is said to have gone into Gaul and to have studied
with St. Germanus of Auxerre and with St. Martin of
Tours, and to have gone to Rome to obtain consecration
and mission from Pope Caelestine I. There is however no
evidence for these statements in St. Patrick's own writings
or in the hymn of St. Sechnall (c. 448). In St. Fiacc's
hymn (c. 590) we have the Germanus story, in Tirechan's
Collections (c. 650 ?) z the Caelestine legend is added, but
in Muirchu's memoir (c. 690) we are told, without any men
tion of Caelestine, that he studied with St. Germanus, and
that he afterwards went to St. Martin, who died eighteen
1 Mr. Olden infers from the would explain his alleged sojourn
mention of dogs in the Confessio in Gaul with St. Martin. The
that the sailors were engaged in whole argument should be seen
the exporting of Celtic dogs into in Olden's Church of Ireland, 1892,
Gaul, that they would be glad to pp. 16-19, 420-
have Patrick with them as one 2 In the sentence immediately
who spoke Latin, and that the preceding is mentioned an event
scene of the wanderings was that occurred in 877. Diet. Chr.
somewhere near the Loire, which Biog. iv. 205 a.

§§ 2-4-1 ST. PATRICK.

XXIX

years before Germanus became bishop of Auxerre, so that
all this story is very suspicious. In the later lives, the man
Victorious, who appeared to St. Patrick in a dream, develops
into his guardian angel Victor, and, as usual, the later we
come down, the more particulars we find. Dr. Todd regards
the whole stoiy of St. Patrick's connexion with St. Ger
manus and mission from St. Caelestine as transferred from
a lost history of Palladius, who was also named Patricius,
to the more famous St. Patrick1. With regard to
St. Patrick's ordination, we learn from his own Confession
that he confessed the boyish sin above mentioned before
he was a deacon, but that it was brought up against him
when he was to be made a bishop. The difficulty was over
come ; we have no information, however, as to where or by
whom the consecration was effected.
§ 4. The more or less doubtful particulars of St. Patrick's
life, as gathered from Tirechan, Muirchu, and His landing
others, have been woven into consecutive nar- in Ireland
ratives by many writers during the last few death and
years, and we must do no more here than refer burial.
our readers to some of these, merely mentioning that he is
said to have landed in Wicklow harbour about a.d. 432,
to have met with a hostile reception, and then to have sailed
northward with his companions, touching at St. Patrick's
Isle, and landing on the shores of Strangford Lough.
Here they made a convert of one Dichu, who gave St. Patrick
a barn for his first church, now represented by that of
Saul (Sabhall, barn) ; that St. Patrick next sought out his
old master Milchu, who, warned by his Druids, set fire to
his house and goods, and perished in the flames rather than
risk being converted, or witness the triumphs of Patrick ;
that he next went to Tara at the great annual conven
tion, and that many of the chief men were converted, King
1 St. Patrick, 314-321. It has whose acts have been blended.
been supposed that there were See Petrie, in Trans. B. I. A. vol.
two Patricks as well as Palladius, xviii, Antiquities, pp. 115-118.

XXX INTRODUCTION. [ch. ii.
Laeghaire (Leary) himself being baptized, though continuing
pagan at heart, and at last buried with pagan rites at his
own request. Next, he repaired to the neighbouring station
of Teltown, where a brother of Laeghaire was converted,
and the present church of Donaghpatrick founded. He then
laboured in Connaught and Ulster, and obtained a grant of
land for the church of Armagh, whence arose the primacy
which that see still enjoys. Afterwards he laboured in
Munster, and took part in the revision of the Brehon laws.
Finally, in his old age, his heart turned to the scenes of
his earliest successes as a missionary, and he died at Saul,
the barn-church. It is said that there was a contention
between the men of Armagh and the men of Down as to
which should shelter his body, and one point among others
in which he was said to resemble Moses was that no one
knew where his body lay until St. Colurnba pointed
out the true resting-place at Saul, by which is probably
meant Downpatrick, about two miles S.W. The weight
of evidence however seems to be in favour of Armagh 1.
§ 5. Whatever may be the amount of truth in what is
TT. . „ commonly stated about St. Patrick, there is no
His influ- J '
ence, and doubt that he exercised a great influence on the
his literary jocai 'tings' 0r chieftains, who were, as we have
remains. ° ' '
seen, commonly followed by their clans, and he
may rightly be venerated as ' the Apostle ' of Ireland, although
many of the people remained unconverted, and continued
to regard him with hostility. In the Confession, written
towards the close of his life, he says that he was in daily
expectation of being put to death 2 or driven back to slavery,
and a partial apostasy appears to have taken place during the

1 See Olden, in Proc. R. I. A. the retort made by Maurice, abp.
third ser., ii. 655. of Cashel, was that, however bar-
2 When in the twelfth century barous the Irish might have been,
it was objected by a Boman eecle- they had never laid violent hands
siastie that the Irish Church had on the saints of God. Giraldus,
never produced a single martyr, Topog. Hib. Dist. iii. cap. 32.

§§ 4. 5-1 WRITINGS OF ST. PATRICK. XXXI
two centuries following his death1. He left behind him, in
addition to the Confession and Letter on Coroticus, a hymn
in Irish called his Lorica or rehgious armour, which he is
said to have sung at Tara 2. Bishop Healy tells us that even
to this day it is chanted in Irish by the peasantry in the
South and West, and ' regarded as a strong shield against
all evils natural and supernatural3.' Of his own period is
a Latin alphabetical hymn in his praise, written by his
nephew St. Sechnall or Secundinus4, who also wrote the
hymn Sancti, venite, now so well known in the Church of
England as ' Draw nigh and take the Body of the Lord5.'
Some canons attributed to St. Patrick on insufficient
grounds, and extracts from the Senchus Mor relating to the
Church, are printed in Haddan and Stubbs 6. In the Book
of Armagh are some traditional Dicta Patritii 1, some of
which may be genuine. One has become famous through
being often quoted thus, ' 0 Church of the Scots (Irish), nay
of the Romans, as ye are Christians, be ye also Romans8.'
The original is ' Aecclesia Scotorum, immo Romanorum, ut
Christiani, ita ut Romani sitis, ut decantetur vobiscum
oportet omni hora orationis vox ilia laudabilis Curie lession,
Christe lession. Omnis aecclesia quae sequitur me cantet
Cyrie lession, Christe lession, Deo gratias.' It will be seen that
the opening words have a somewhat different complexion
when taken with what follows, but even then the sentiment
is hardly what we should expect from St. Patrick, judging by
his undoubtedly genuine writings. In connexion with the
saying Deo gratias, Muirchu gives a curious story of his being
1 Stokes, Tripartite, cxliii ; of Archbishop Magee.
Skene, Celtic Sc. ii. 39. * Also in Haddan and Stubbs,
2 Printed, with translation, in II. ii. p. 324 ; see notes, ib., p. 327 ;
Haddan and Stubbs, II. ii. 320, translation in Olden's Epistles, &c.
and elsewhere previously. See of St. Patrick, p. no.
note, ib., p. 323. 5 Hymns A. and M. No. 313.
3 Insula Sanctorum, p. 77. Mrs. See below, p. 78 n.
Alexander's translation of this 6 Vol. II. pt. ii. 328 sq.
fine hymn was sung in procession 7 Stokes, Tripart. 301 ; Wright,
in York Minster on St. Patrick's Writings, &c. 76.
Day, 1891, at the enthronement ' E. g. in Healy, p. 87.

xxxii INTRODUCTION. [ch. ii.
reported to say Gramcham (gratias agamus) 1, both when he
received a present and when it was taken from him.
(Cp. i Thess. v. 1 8.)
§ 6. Before taking our leave of St. Patrick, we must
briefly touch upon some of the principal legends
on which his fame so largely rests. One is, his
driving all the demons, serpents, toads, &c, out of Ireland
with his pastoral staff. This appears first in the Life by
Jocelin of Furness, written in the twelfth century, and sub
sequently in various Breviaries and Missals. The germ of
the legend is the probably historical circumstance related by
Tirechan, that, while Patrick was fasting during Lent alone on
a mountain, he was much troubled by flocks of birds, which
darkened the air (Stokes, Trip. 322). In the Tripartite the
birds have become demons in the shape of black birds, and
Patrick drives them away with his bell (lb. 115). Jocelin
says that he drove all the venomous creatures into the sea
with the ' staff of Jesus,' and that from that time to his time
they have altogether ceased to infest Ireland (Colgan, Tr.
Thaum. 102, 103) 2.
1 Wright, 78, where see reff. against the prejudice of the Irish,
2 Ireland has enjoyed an im- or their jealousy for the credit of
munity from snakes and some St. Patrick ; the common frog,
other reptiles from time imme- rana temporaria, was introduced by
morial. This fact is referred to by Dr. Guithers in 1699, by putting
Solinus in the third cent. (Polyhist. frog-spawn from England into
xxii), byBedein the eighth (E.H. a ditch in Trinity College Park,
i. 1), and by many other writers. from which the frogs spread into
The subject is fully discussed, with many parts of Ireland, where
catenae of quotations from earlier they are now common. There is
writers, in Messingham, Florileg. a jocular similitude in Swift's
Insulae SS. (1624) pp. 127-134, and ' Considerations about maintaining
in Colgan, Tr. Th. p. 255. The the Poor,' where he says that
credit usually assigned to St. ' society-marks ' (badges of in-
Patrick was given by some to surance offices on houses) 'spread
Joseph of Arimathaea (Ussher, faster and farther than the colony
Wks. vi. 300). According to Thomp- of frogs.' (Whs. 1880, vol. ii. p.
son (Nat. Hist, of Ireland, vol. iv. pp. 132 ; see note.) Giraldus has
61-68), the following reptiles are a chapter on a frog which was
now found in Ireland : the com- exhibited to vast numbers of
mon lizard, lacerta agilis, is common people near Waterford 0. 1179,
in suitable localities ; the harmless and terribly alarmed the King of
snake, natrix torquata, has often Ossory, who regarded it as a most
been introduced, but has no chance sure sign of coming calamities.

§§5>6-] LEGENDS OF ST. PATRICK. xxxiii
St. Patrick's crosier, which may have been a genuine relic,
has a wonderful story connected with it which culminates
in its being given him by Christ Himself, in Lerins a or
some other island in the Tyrrhene sea ; to this crosier also
belongs the legend of its having been used to drive away
the reptiles. It was preserved at Armagh until after the
Norman Conquest, when it was transferred to Dublin.
There it remained until it was destroyed by Archbishop
Browne in 1538. The story of St. Patrick's purgatory, first
published by Henry of Saltrey in the twelfth century, is
connected with a cave in an island in Lough Derg in
Donegal, whither Irish pilgrims still resort. This one has
perhaps been set up as a rival to an earlier St. Patrick's
Purgatory on the top of the mountain Croagh Patrick, eo.
Mayo2. Perhaps the best known legend of all is that of
St. Patrick's illustrating the doctrine of the Trinity by the
leaf of the shamrock. The use of the trefoil as an emblem
in Ireland is very ancient, but probably of pagan origin.
None of the early or mediaeval Lives however connect it with
St. Patrick, and the legend seems not to be found earlier
than a.d. 1600 3. It is not mentioned by Colgan, who
wrote in 1647.
Frogs have been seen in the is- tinuity of the land was broken,
land of Achill in modern times; their further progress was stopped.
the natterjack toad, bufo calamUa, There are now twenty-two species
is said to be indigenous in Kerry ; inBelgium,elevenin England, and
at least two kinds of water-newt, five in Ireland. (Bamsay, Physical
lissotriton punctatus and palmipes, are Geology, fifth ed., p. 483 )
found in some localities ; the 1 There is no mention of Lerins
blindworm, viper, great crested in any of the earlier lives, not
newt, and common toad, are not even in the Tripartite. Modern
yet found in a, wild state. The writers have beeu misled by the
probable explanation of the for- Bollandists, who thought that
mer immunity of Ireland from Aralanensis, of Aries (.Tirechan in
reptiles is, that these creatures Stokes's Trip. 302 \ might refer to
migrated westward, and that Lerins Ada SS. Mar. 17, p. 528.
before our islands were separated 2 There is a large amount of
from the Continent a certain num- information about the Purgatory
ber had travelled as far as in Cambrensis Eversus, vol. i. pp.
England, and a smaller number, 139-155, with Kelly's notes.
perhaps only the lizards, as far as 3 For these legends see Bid.
Ireland, and that, when the con- Chr. Biog. iv. 205, and works there

XXXIV INTRODUCTION. [ch. hi.
III. Saints or the Patkictan Pekiod, and the
' Theee Orders ' or Irish Saints.
§ i. Three of the principal of St. Patrick's contem
poraries or immediate successors may now be very
EaSai tnSh D1*ieny referred to. Benignus, or Benen, was
Benen an early follower and life-long companion of
St. Patrick, and there is a very pretty legend,
possibly founded on facts, about his 'call1.' He is spoken
of as the Psalm-singer, and became bishop at Armagh.
He died in 468, and was accounted the Apostle and
Patron of Connaught.
Brigida, Bridget, or Bride, 'the Mary of Ireland,' was and
_ . , is scarcely less popular than St. Patrick himself.
Bridget. J r r
Colgan's Trias Tliaumaturga consists of acts of
Patrick, Columba, and Bridget, the ' three common patrons '
of Ireland, according to the title. Like many other Celtic
saints, she was of royal descent, but a child of shame.
Received and baptized, along with her mother, by the disciples
of St. Patrick, in after years she lived to be foundress and
first abbess of Kildare. This house had affiliated houses of
monks and of nuns all over the country and she was abbess
above all other abbesses ; hence her domestic bishop and his
successors long had pre-eminence among the bishops of
Ireland, who were, as we know'', not uncommonly in the
position of domestic chaplams subject to abbots, or even to
abbesses. As in the case of St. Patrick, her fame was to
a great extent the result of the legends that gathered round
her memory, many of the incidents in which can be referred
to paganism. (Elton, 270.) The one that most concerns us
is that she prophesied of the birth of St. Columba, and of his
becoming as a great tree whose top should reach over Erin
cited ; on St. Patrick's Purgatory, 236-270.
Cusack, 62T-640 ; Olden, 263-267 ; ' See Newell, St. Patrick, 81,
for a striking account of Lough 82.
Derg and of a pilgrimage in 18 1 7, * Beeves, 1857, 339-341; 1874,
Carleton, Traits and Stories, i860, i. civ, ev ; Stokes, Celtic Ch. 104.

§§i>2-J EARLY IRISH SAINTS. XXXV
and Albania (Scotland). She was much associated with
St. Patrick, and is said to have made his winding sheet.
She died about 523 '.
Maucteus or Mochta is mentioned by Adamnan as
a British stranger, a holy man, a disciple of St.
Patrick, who prophesied of St. Columba 2. He °° &'
is said to have come over to Ireland with twelve disciples
and to have evangelized the county Louth ; also to have
founded monastic schools, first one at Kilmore (Cella magna)
and afterwards a more famous one at Louth. He died 535.
Four other monastic schools of the fifth century are treated
on in Healy, ch. vi.
§ 2. It may be well now to say a few words on the ' Three
Orders ' of Irish saints. Our knowledge of this The Three
ancient classification is derived from a docu- Orders.
ment of the middle of the eighth century3, in which the
Irish saints are divided into three distinct classes or orders,
who may be severally described as secular, monastic, and
eremitical. The saints of the first order, which continued
for about a century after St. Patrick, were all bishops, 350
in number, founders of churches. They had one head,
Christ, and one leader, Patrick*- They had one mass,
one celebration, one tonsure from ear to ear, one Easter,
on the fourteenth moon after the vernal equinox, and what
one church excommunicated all did. They did not refuse
the services and society of women (or according to another
MS., either laymen or women), because, founded on Christ
the Rock, they feared not temptation 5. All these were sprung
from the Romans, Franks, Britons, and Scots (Irish).
1 St. Bridget of Ireland is not 334, 1874, 233.
to be confounded with St. Bridget * Not even in so late a document
of Sweden, famous for her as this, have we either here or in
' revelations,' and as the foun- the account of the second order, a
dress of the Brigittine Order of word about the Pope.
nuns, who died July 23, 1373. 5 There were women in their
2 See Pref. 2, p. 4. ecclesiastical societies or house-
3 Printed by Ussher and others, holds ; the stricter monastic rule
e. g. in Ada SS. Hiberniae ex Cod. had not yet come in.
Salmant. 161-164; see Beeves, 1857, c 2

XXXVI INTRODUCTION. [ch. hi. § 2.
The second order consisted of few bishops and many
presbyters, 300 in all. They had one head, our Lord ;
they celebrated different masses and had different rules ;
their Easter and tonsure were as in the first order, but they
refused the services of women, separating them from their
monasteries. This order has lasted, says the document, for
four reigns from the cessation of the first order. They
received a mass from 'bishop David, and Gillas (al. Gildas),
and Docus, the Britons '.
The third order consisted of presbyters and a few bishops,
100 in all; they dwelt in deserts, and lived on herbs and
water, and on alms ; they despised private property ; they
had various rules, masses, tonsures, and Easters, differing
among themselves. They lived during four reigns, and
continued till the great mortality (a.d. 666).
The first order was sanctissimus, the second sanctior, the
third sanctus ; they were as the sun, the moon, and the stars.
It seems inconceivable that these three orders should have
begun and ended exactly as stated. If we accept the docu
ment as on the whole historical, we must nevertheless suppose
that there must have been some considerable overlapping,
though each order may very well represent the predominant
character of the period to which it is assigned. The suc
cession of the first and second orders evidently marks
a transition from the missionary church of St. Patrick 2 to
the monastic church of the sixth century, while the third
order represents an increase in the number of hermits or
solitaries of various schools. It will be with the second
order, to which St. Columba belonged, that we shall now be
especially concerned.
1 Some perhaps used the mass century) is suggestive of a period
of the first order, others this when these diversities had not
imported one ; hence ' different ceased to exist. Celtic Liturgy,
masses.' So also in the third 204.
order Warren remarks that the 2 On the enormous preponde-
admixture of passages from the ranee of bishops in St. Patrick's
Ambrosian, Gallican, and Moz- system, and on the early Irish
arabic rites with the Boman chorepiscopi, see Beeves, Eccl. Ant.
Canon in the Stowe Missal (ninth of Down and Connor, App. A.

ch. iv. §§ i, 2.] EARLY MONASTICISM. xxxvii
IV. Irish Monasticism.
§ i. The Irish monasticism of the sixth century was the
outcome of the spirit and the work of the second Early Mo-
order of Saints. It was very different from nastieism.
mediaeval monasticism, and an Irish' monastery of that
date, and for long after, was not in the least like those
monasteries of the middle ages whose ruins are still existing
in most parts of Ireland, as well as elsewhere. Celtic
monachism was the transition from the hermit life to that
of the religious orders of the middle ages. This transition
soon took place in the East. The first monks were, as the
word fiovaxos implies, solitaries. This earliest monasticism
is supposed to have arisen in Egypt and Syria, whither
numbers of Christians were driven by the Decian persecution
in the middle of the third, and that of Diocletian at the begin
ning of the fourth century. Many of these exiles are believed
to have betaken themselves to a hermit life, possibly in
fluenced not only by Christian, but by Manichaean, Jewish,
Buddhist, and even pagan ideas. They soon divided them
selves into two classes. Some continued the original hermit
life, which was in later times practised by the third order of
Irish saints, and by the comparatively few hermits or an
chorites of the middle and even later ages. Others united
themselves in communities each under the rule of a ' father '
or abbot L, and lived as coenobites. Through constant com
munication between Alexandria and Marseilles, Egyptian
monachism soon spread into Gaul, and then from Gaul into
Ireland 2.
§ 2. Such being the case, it is interesting to know,
by existing remains and early accounts, that Early
the primitive Irish monasteries were of the buildings.
same type as those of Egypt and Syria, consisting of
1 From the Syriac^66a,i.e. father. a prominent part. (Sozomen, Eccl.
2 In the obscure beginnings of Hist. iii. 14.) On the influence of
monastic life in Europe, St. Mar- John Cassian and others, see
tin of Tours undoubtedly plays Stokes, Celt. Ch. Lecture ix.

XXXVlii INTRODUCTION. [ch. iv.
scattered huts or cells grouped around a church or
oratory of humble character, and surrounded by a stone
wall (cashel), or by an earthen rampart (rath, dun, or lis),
with a ditch *, and on the top a palisade and quick hedge for
seclusive enclosure, and for defence against robbers and
wild beasts. And it may probably have been safety as well
as solitude that so often recommended islands to the Celtic
monks as sites for monasteries.
In Ireland the cells were often wooden or wattled huts,
but not uncommonly of stone, and of ' bee-hive ' form, made
by laying each course a little within the one below, until the
top was covered in. The earliest stone buildings are dry-
walled, and some were built with clay used as mortar before
the use of lime became universal. The little churches or
oratories were invariably oblong, without chancels ; when of
stone they were at first roofed on the same principle as the
bee-hive cells, the construction of the arch not being
understood till much later. And the descriptions of early
Irish monasteries would serve for those of Egypt and Syria.
There are found the same bee-hive cells, the same stone-
roofed oratories, the same outer defences. In Ireland the
cells in some cases have doorways so low that a man has to
creep through, and inside is a set-off, forming a stone bench
on which the monk could sit or lie 2- There is, however, no
reason for supposing that all the buildings in Ireland were
directly copied from those in the East. It was rather that
the same mode of life required similar buildings, and a similar
stage in civilization developed the same methods of construc
tion. The first Christian architecture in Ireland was
certainly in some respects, and probably in most, a continua-

1 Water still remains in some the end of Lect. xi. For illustra-
of these. Joyce, Geography of the tions and ground-plans, Early
Counties of Ireland, 1883, p. 3 1. Christian Art in Ireland, by Margaret
2 See on this subject Warren, Stokes, 1887, part ii, ch. ii, and
ch. ii. § 1, and Lecture ix, 'Ireland reff. p. 82 ; Anderson's Scotland in
and the East,' in Prof. Stokes's Early Christian Times, Lecture iii ;
Ireland and the Celtic Church, and Lord Dunraven, Irish Architecture.

§ 2-1 BUILDINGS. XXXIX
tion of the pagan work. When the local kings or chieftains
became Christian, their raths or cashels, or new ones built
in imitation of them, protected the earliest oratories and
bee-hive cells, which latter were simply the old pagan
dwellings, now serving as monastic cells adapted to that
stage in the monastic idea which had then been reached.
But, as Dr. Anderson says, 'there is no pagan structure
which, in Scotland or in Ireland, assumes either the form
or character of a Christian church, however early or however
rude '.' Whence then came the idea of the little oblong
church or oratory ? Most probably from the East, where,
as we have seen, similar churches existed 2. With respect
to burial-grounds, the pagan practice was to enclose them
within a stone circle, but in the primitive Irish Church the
enclosure was oblong in form, like the oratory, and fenced
by pillar-stones set close together, each marked with a cross.
Some of the early stone buildings are in very good preserva
tion to this day. But the largest apartments, as well as
some churches, and the greater number of the cells, were no
doubt constructed of much less durable materials, such as
wood, wattles, and clay, and so have perished ages ago.
Hence it is that not a trace of St. Columba's monastery is to
be seen at lona. There must have been rooms with plenty
of light, for illuminations such as those in the Book of Kells
or the Booh of Durroiv could not have been executed in
places in the least like bee-hive cells 3. The great hall at
Tara, where national assemblies were held, appears from
existing indications to have measured 759 feet by 90, and,
according to Petrie, must have been constructed of wood and
clay. And there is no reason why there may not have been
similar buildings connected with the monasteries, of any
size that might be required. Many of the churches, indeed,
appear to have been of this kind, especially in the east and
north-east of Ireland, where stone was less plentiful. But
1 Scotland, &c. 79, 80. Architecture, 1874, ii. 915, 925.
* See Fergusson's History of 3 Possibly, however, out of doors.

xl INTRODUCTION. [ch. iv.
they were always small, 20 to 40 feet in length, rarely 60
(oratories about \o\ feet), never having aisles or apse, or
anything approaching the basilica form, nor has any round
church been found, nor indeed anything of Roman type.
The churches, however, often had a ' side-house ' or sacristy
(Erdamh, exedra, or exedriola), as in many existing
buildings'. We find mention also of the kitchen, and of
the 'great-house' or refectory. At Armagh, according to
the Tripartite Life, the kitchen was 17 feet long, and
the great-house was 27. There was also a guest-house for
strangers, and there were storehouses, drying-kilns, and
mills, as well as workshops, and perhaps rooms solely
for writing and study. The famous 'Round Towers' are
invariably connected with ecclesiastical foundations, and
mostly belong to the ninth and tenth centuries ; some may
be earlier, and others may be the successors of earlier ones.
It is supposed that there may be a reference to one in
Adamnan, iii. 15, which is founded on Cummian, x. See
note p. 144. They were used as bell-towers, and as places of
temporary refuge during attacks upon monasteries, probably
also as beacons and lighthouses. (See Dr. Petrie on Bound
Towers, and Miss Stokes's Christian Art, Part ii. 48.)
§ 3. With regard to discipline, each monastery, with its
dependent houses, appears to have had a rule of
its own. These rules had a general resemblance
in the most important points. The Abbot was the head of
each monastic family, including the daughter-houses, which
were governed by local heads under the abbot. Sometimes
the abbot was a bishop, but usually a priest, with one or
more bishops subject to him as members of the community,
but performing episcopal functions, and treated with honour
and deference, as bishops. Even abbesses had such episcopal
chaplains subject to their authority. The system was one of
monastic territorial jurisdiction rather than one of diocesan
1 The Great Gospel of Colum- was stolen out of the Erdamh at
cille, known as the Book of Kelt's, Kells in 1005. Chron. Scotorum, 245.

§§ 2-6.] MONASTIC LIFE. xli
episcopacy, though episcopacy was always held to be essential
to the very being of a church. Poverty, celibacy, and
obedience were all essential to the monastic life. There were
married secular clergy, as for example St. Patrick's father and
grandfather, and, when St. Patrick wanted a bishop for the
men of Leinster, he asked for ' a man of one wife.' Such
marriages were perhaps regarded by later monastic writers
as no marriages at all, and clerks' wives- may be referred
to as 'mulieres,' or even ' meretrices. ' Nevertheless, such
marriages went on in Ireland until the fifteenth century,
the Roman canon law notwithstanding. The Brehon laws
assume the existence of married as well as of unmarried
clergy. Some writers have been driven to great straits in
order to conceal these and kindred facts. (Olden, 121, 289 ;
Warren's Celtic Liturgy, 13, 14.)
§ 4. Hospitality was shown to strangers, in honour of
whom the regular fasts were relaxed, according
to the means at the command of the house,
but the usual fare of the ' family ' was very plain and simple.
§ 5. The ordinary dress was a coarse woollen wrapper or
cowl, probably with a cord or strap round the
loins, over a tunic or under- garment. The old
Irish casail, often rendered casula, and ' chasuble,' was the
ordinary outer garment worn not only by ecclesiastics, but
by Druids and women. It is supposed to be referred to
in the famous old Irish rime about St. Patrick a in the words
rendered by Muirchu 'et sua clomu capite perforate,' domus
being regarded as equivalent to casa, of which casula is
the diminutive. The monk slept in his clothes on a straw
mat or something of the kind in his cell, and with probably
a rug or skin over him.
§ 6. The tonsure was made by shaving off all the hair in
front of a line drawn from ear to ear, and is called
the frontal, ' St. John's,' or Celtic tonsure, to dis
tinguish it from the coronal, ' St. Peter's,' or Roman, and the
1 Printed in Stokes's Tripartite, 274 ; Todd's St. Patrick, 411.

xlii INTRODUCTION. [ch. iv.
total, ' St. Paul's,' or Greek tonsure. The Roman party nick
named it Simon Magus's tonsure, probably with reference to
some tonsure which the magi or Irish Druids had ". There
was also a slaves' tonsure, which is said in the Tripartite to
have been exchanged by St. Patrick for that of a monk.
(Stokes, 25.) It would seem that in 1300 the Irish generally
'half-shaved their heads.' — Cambrensis Eversus, i. 194 n.
§ 7. The life of St. Columba contains many references to
Church fbe days and hours of Divine Service, and we
Services. need hardly doubt that the Columban usages were
much the same as what had long prevailed in Irish monas
teries. The solemn days were Sundays and Saints' days
(natales), and were observed with celebration of the Eucharist
(which does not appear to have taken place daily) in addition
to the Offices for the Hours sung on all days, rest from labour *,
and an allowance of better food. All the usual Hours appear
to have been observed at lona, except that there is no mention
of Compline, which was evolved from the informal prayers
at bedtime in the sixth century, and seems not to have been
adopted by the Celtic Church until a later period, if at all.
The terms for Vespers (including Lauds) were Vesperlinalis
missa'\ and Vespertinales laudes. The Holy Eucharist was
called sacra Eucharistiae ministeria, sacra mysteria, sacrae
oblationis mysteria or dbsequia. Wine, water, and bread
were provided, and the priest stood ante altare. The terms
for consecration were sacra Eucharistiae consecrare (vel con-
1 See Todd, 455 n., 456 ; Stokes, is confirmed in Anal. Boll. i. 556.
Trip. 509 n. The term applied In the MS. the I is put in the mar-
to a Christian missionary in gin, as if the scribe had been un-
ancient Irish writings is tailcend. certain which was the right word.
This is said by Dr. Beeves (1857) 2 Sunday was so observed,
to be rendered in the Book of according to Muirchu and the Tri-
Armagh, fo. 2 v. by Asciciput, partite, by St. Patrick (ed. Stokes,
' Adzehead,' and it is so rendered 147, 193, 289 ; Anal. Boll. i. 571) ;
in Dr. Whitley Stokes's ed. of the see also Cod. Oengus, ed. Stokes, lxiv,
Tripartite (1887), p. 35. But Dr. cxlvii ; Bede, Vit. S. Cuthb. cap.
Todd (1864) says (411 n.) that the 27 ; Olden, p. 114.
word is Lasciciput, which he con- 3 See notes on missarum, iii. 11,
nects with lascivium (lixivium) bar- p. 141, and vespertinalem missam, iii.
ber's soap. The reading Asciciput 23, p. 158.

§§ 6-9-1 BELLS. xliii
ficere) mysteria, sacram dblationem conseerare, Christi corpus
conficere. Concelebration might be practised by two (or
more ?) priests, but a bishop celebrated alone. The brethren
communicated. On extraordinary occasions, even in the
dead of night, as well, probably, as for the ordinary church
services and for meals, the abbot or bishop called the
brethren together by the sound of a hand-bell, which seems
to have been in his own possession for life, and to have
passed on to his successor.
§ 8. These bells were of the rudest construction, and all
which have been preserved have a strong family Ecclesiasti-
likeness. That of St. Patrick l is the oldest and cal bells-
most authentic relic of metal work of the Christian period
that has come down to us ; it has an unbroken history
of 1,400 years. It is formed of two plates of sheet iron
bent over and riveted together in a quadrilateral form
with rounded angles, 7f inches high, about 3! diameter at
the base, and a little less at the top. After being riveted,
it has been dipped into melted bronze, which has both
coated it and run into the joints. The handle is an
iron loop let into holes on the top of the bell, and further
secured outside by bronze attachments. It is, indeed, made
in the same way as bells for camels, cattle, and sheep still
are, and have been from the earliest times. The ordinary
representation of St. Antony with a bell in his hand has
perhaps originated in some conception of him as the head of
a monastic house, bearing the bell as a recognized symbol
of monastic rule. And possibly the use of hand-bells may
have come into Ireland from the East. Whether they had
been used in pagan Ireland appears to be uncertain.
§ 9. In course of time the bell of any famous saint
came to be regarded as a most sacred relic, and, . Bell-
rude as it was itself both in material and in work- shrines.
manship, it was enclosed in a shrine, made in its own form,
and covered with the most elaborate patterns in metal- work,
1 In the collection of the Boyal Irish Academy.

xliv INTRODUCTION. [ch. iv.
resplendent with gold and precious stones, and having rings
at the sides for suspension round the neck. These mag
nificent shrines, however, formed no part of the equipment
of an Irish monastery of the time with which we are con
cerned ; they are supposed to have been made about 400 or 500
years after the deaths of the saints whose bells they enclose.
They were preserved from generation to generation in the
families that represented the original founders of the
monasteries ; hence the survival of so many, between fifty
and sixty in Ireland alone 1.
§ 10. Sacred books, as missals and Gospels, and crosiers,
Books and were regarded with like veneration, and in
their course of time enshrined and preserved by
hereditary custodians in the same way as the
bells. The most venerable of these are the Domhnach Airgid,
a Latin MS. of the Gospels which may have belonged to St.
Patrick, and the famous Cathach or Battle-book, a Psalter
possibly in St. Columba's handwriting2. Many of these
shrines or outer cases are described in Miss Stokes's ad
mirable South Kensington Handbook, referred to p. xxxviii n.
To return now to the usages of lona, as illustrating those
of the still earlier Irish Church.
§ 1 1. The chief festival was Easter, and the Paschales dies,
Easter and fr°m Easter Day to Whitsunday, were marked
the Paschal by greater indulgence than other times. Sunday
con loveisy. Q£ eourse was \e^ as > an Easter Day in every
week,' and as a day of rest from work and travelling (Olden,
114, 115), as, e.g., by St. Cuthbert (Bede, Vit. S. C. xxvii ;
Metrical Life, 2870-77). And in the Tripartite (c. a.d. iooo)
we find St. Patrick rebuking the heathen for digging a rath
on a Sunday (Stokes, 233). In the story of the expedition
1 For accounts and illustrations been much interested in Celtic
of Celtic bells and shrines, see bells and crosiers ; Topog. Hib.
Miss Stokes, 1887, ch. iv ; pt. i, Distinctio iii. 33, 34.
Anderson, Lecture v ; Ellacombe, 2 See O'Curry, MS. Materials,
Bells of the Church, ch. vii ; Warren, Lect. xv, and below, vi. § 6. More
Celtic Liturgy, 92, and authorities recent opinion is less favourable to
cited. Giraldus appears to have the genuineness of both these MSS.

§§9-".] SUNDAY AND EASTER. xlv
of the sons of Ua Corra they are represented as finding a man
on an island digging with a fiery spade as a punishment for
digging on Sundays when on earth, and on another island
a man riding a horse of fire, he having taken his brother's
horse and ridden it on a Sunday (O'Curry, MS. Mater. 293).
As to the time of keeping Easter, there had been and still
were great differences in the Church, as there is still between
the East and the West '. The churches of Asia long
kept Easter Day on the same day as the Jews' Passover, viz.
the fourteenth day of Nisan or Abib, which month began
with the new moon next to the vernal equinox, so that the
fourteenth day was the day of the Paschal full moon ;
hence those who kept Easter on this day, which might be
any day of the week, were called ' Quartodecimans.' The
Western churches kept Easter Day on the Sunday following,
and this rule was confirmed by the Council of Nicaea.
But the time of the year in which the vernal equinox
fell was a matter of astronomical calculation, and de
pended on what ' cycle ' was adopted. During the fourth,
and first half of the fifth, century the Alexandrian church
used a nineteen-year cycle, while the Roman used the
old Jewish eighty-four-year cycle. But in 463 Rome
adopted a new cycle of 532 years. Now the Irish
church had received with St. Patrick and its first teachers,
not the Alexandrian cycle of nineteen years, which
might conceivably have come to them through Marseilles
and Gaul, but the old Roman and Jewish eighty-four-year
cycle, which had prevailed all over Europe ; indeed so little
had the Irish clergy to do with Rome during the earlier
centuries of its life, that they knew nothing of the new
Roman cycle and consequent alteration in the time of Easter,
and, when attempts were made to bring in this Roman Easter
1 The present difference how- still rejected, and the ' Old Style '
ever is, that in Eussia and Greece tenaciously adhered to, as was the
and throughout the. East the case in the British dominions
rectification of the Calendar made until Jan. 1, 1752.
by Pope Gregory XIII, in 1582, is

xlvi INTRODUCTION. [ch. iv.
and the Roman tonsure, they resisted with a vehemence
altogether inconsistent with the alleged saying of St. Patrick,
to the effect that the Irish should sing hyrie eleeson that
they might be indeed Roman1, or with any such depen
dence on Rome as might have been inferred had St. Patrick
really sought consecration and mission from the Pope. As
a matter of fact, the Roman Easter and tonsure were not ac
cepted by the Celtic church until a. d. 7 i 6 2.
§ 1 2. The only other great festival mentioned by Adamnan
Holy Days is the Natdlitium Domini, or Christmas. Wed-
and rites. nesdays and Fridays, except during the Paschales
dies, were fast-days, and Lent was strictly kept as a pre
paration for Easter, while some kept the forty days before
Christmas in a similar way. We find baptism administered
to children, and to an old man at the point of death, as well as
to adult converts. Holy orders were conferred by a bishop
only. It is not certain whether one bishop consecrating
another usually had, as later, at least two others with him as
co-consecrators. Lanfranc and Anselm both complained
that consecration by single bishops was practised in Ireland,
and there are two or three known instances of it. Bishops
and abbots had crosiers ; see pp. xxxiii, xliv. Confession
was made coram omnibus, and the abbot enjoined penance and
gave absolution. But there was also a system of personal
direction, and the director was called one's anmchara, animae
cams, or soul-friend. The saying 'a man without a soul-
friend is a body without a head ' may belong, however,
to the mediaeval period, though attributed in legend to the
time of St. Bridget. (See Stokes, Calendar of Oengus, xlvi,
cxxix.) The sign of the cross for the averting of evil or
enduing with virtue was in constant use, and in St. Columba's
time objects which he had blessed were regarded and used
as charms. The Burial of the Dead was a religious office
1 See above, p. xxxi. Celtic and Roman churches were
2 How entirely independent of is fully shown in the Introduc-
one another and indeed mutually tion to Warren's Celtic Liturgy, § 4,
antagonistic on these points the pp. 29-46.

§§ 1I-I3.] EMPLOYMENTS OF MONKS. xlvii
following upon the exequiae, which commonly lasted till the
third day after death ; hence saints' days are often on the
third day after their death, the depositio or burial being in
these cases commemorated rather than the natalis or birth
day to the future life.
§ 13. The employments of the communities, apart from
the church services and private devotion, were Employ-
reading; writing, and labour. Holy Scripture ments.
was a principal subject of study ; the Psalms were com
monly learnt by heart. Latin was still a living language in
the monasteries ; Greek and even Hebrew received some
attention. Lives of the saints were both written and read,
and perhaps some of the Latin Fathers were studied as time
went on. Adamnan, like other Celtic writers, was much
given to the use of Greek words turned into Latin forms
either by himself or others, and sometimes quoted Greek
words, and put Latin words into Greek letters. And,
in the last page of Codex A of his Life of St. Columba, '
is the Lord's Prayer in the semi-uncial Greek characters
adopted by the Irish scribes ], and exhibiting their usual
confusion between f and y, with other clerical errors which
show that the scribe did not always understand the
words, but that Greek was felt to be at least a matter
of interest and curiosity 2- Writing formed a large part of
the occupation of monks and scholars, some of whom prob
ably worked at little else. We find mention of waxed
tablets3, styles, skins, and inkhorns4. Most of the books
' A good deal of this writing is Sanctis, i. 2. ' Mihi Adamnano . . .
found in the Book of Armagh. See primo in tabulas describenti, . . .
Warren, note on p. 157 ; Reeves, dictavit quae nunc in membranis
1857, p. xxi ; below, p. 1, n. brevi textu scribuntur.' B>. Prolog.
2 On the whole subject of Greek On pre-Christian Irish tablets, see
in Gaul and western Europe O'Curry, MS. Materials, 465, 470,
down to 700, and the knowledge and on waxen and other tablets,
of Greek in Ireland between 500 Maunde Thompson, Palaeography,
and 900, see Dr. G. T. Stokes, 1893, p. 18.
in Proc. R. I. A. third ser., vol. ii. * Reeves (on i. 25) refers to
pp. 177-202. Keller, Bilder, &c, p. 92, pi. vii
3 ' Cuius mihi formam in tabula (Zurich, 1851).
cerata ipse depinxit.' Be Loc.

xlviii INTRODUCTION. [ch. iv.
used in the churches, as ordinary missals, psalters, lectio-
naries, hymn-books ; or for study, as the Scriptures, Fathers,
Saints' lives, chronicles, &c, would be but little ornamented.
Among the ' school-books ' in use were educational poems
forming class-books to be learnt by heart, and commented
on or explained by the teachers 1. The art of illumination
doubtless grew by degrees, but such magnificent specimens
as the Booh of Kells and the Booh of Durrow, both of which
have been attributed to St. Columba himself, are now con
sidered to be of the seventh century, not of the sixth. The
colophon of the Book of Durrow refers to the writer,
Columba, but Columba was a very common name, and the
colophon, moreover, appears to be copied from some other
earlier one, and to contain, as do other parts of the MS.,
errors which St. Columba would hardly have committed 2.
But whoever the scribe and illuminator may have been, they
have produced one of the finest extant works of its kind.
Except at the beginning of each Gospel, the only attempts
at ornament are the red dots round the capital letters, and
the filling in of blank portions of lines with a sort of chain
ornament. But the first letter in each Gospel is a fine
specimen of Celtic illumination, and before each Gospel is an
Evangelistic symbol, and a page occupied by interlaced and
other Celtic patterns. The ' Man ' of St. Matthew has been
described as an 'ecclesiastic ' with the Irish tonsure. The
hair is parted in the middle, and the front part of the head
certainly has some appearance of being shaven. The text is
'a tolerably pure Vulgate.' Much finer still is the Booh of
Kells, the text of which is the Vulgate modified by additions,
&c, from the Old Latin. It is impossible to give any idea
of the splendour and elaboration of its ornamental pages
and letters, or of the extreme minuteness of the work, which
often requires a lens to trace it, ' yet these minute lines are
as firm as if drawn by a machine, and as free as if they
1 Joyce, Hist. 160. 2 See p. 165, note 5.

§ 13-1 ILLUMINATIONS: SATCHELS. xlix
were the growth of nature.' 'But,' as Mr. Madan observes,
' the limitations of excellence are also obvious. When the
human figure or historical scenes are attempted, the effect
is poor and often barbarous, and even trees and flowers were
avoided by Irish artists ; so that our judgement on the Irish
school must be that it exhibits, not the highest form of art,
but the highest development of that particular grade of art
in which regularity and minuteness hold a more important
place than free drawing from nature.' Oriental and medi
aeval MSS. depend largely on the free use of gold for the
glory of their illuminations, but in this and other Celtic
works no gold is employed, and the characteristic poly
chrome is obtained solely by the use of pigments which
produced richness rather than brilliancy of effect \ Books,
being so highly prized, as well they might be, were kept in
satchels of embossed leather (polairi) into which they would
just fit ; these had long straps by which they could be hung
upon walls, or round the neck, under one arm. Such are
the satchels of the Book of Armagh (made for a larger book),
of the Corpus missal at Oxford, and of St. Moedoc's reliquary.
Curzon found the books in the library of an Abyssinian
monastery kept exactly in the same way2, and the Corpus
satchel is very like an Ethiopic one at St. John's College.
The Irish had also larger satchels (tiagha) to hold a number
of books 3. The principal manual labours of the Irish
monks (beside writing, &c.) were the various branches of agri
culture, including cow-keeping, and the preparation of food.
Adamnan gives us many details concerning the constitution
1 On the Books of Kells and dare Gospels, now lost, might
Burrow and on others of the same have been written for the Book of
class, see Anderson's Scotland in Kells, and in its way it cannot
Early Christian Times, Lecture iv ; be surpassed. (Topog. Hib. ii. 38.)
Miss Stokes's Handbook, cc. ii, iii '' Monasteries of the Levant, 93.
(list of reff. p. 52) ; The Book of 3 See Reeves's notes, td. 1857,
Trinity College, Dublin, pp. 159-166 ; pp. 115, 116 ; Miss Stokes's Hand-
Madan, MS. Books, ch.v, and below, boofc, p 50; Archaeologia, xHii. 136 ;
vi. § 5. The oft-quoted description Bp. Wordsworth, Old Latin Texts,
by Giraldus Cambrensis of the Kil- ii. p. xiv ; Petrie, R. T. 336-340.

1 INTRODUCTION. [ch. iv. §13.
of the monastery at lona, its officers, the household, the
discipline, the religious offices and holy days, the ordinary
occupations of the brethren, their buildings, and their
jurisdiction \ V. Monastic Schools.
§ 1. We must now go back to the latter end of the fifth
Probable century, and give a short account of those great
ongm of monastic schools in Ireland, with more than one
scholastic ,. , . , ~ « , ,
discipline °f which St. Columba was connected as a learner
in Ireland, jf not as a teacher. It is probable that the men
of the Second Order derived their monastic discipline, as we
have seen that they derived a Liturgy, not from St. Patrick
and the Saints of the First Order, but from those great
Welsh schools which were springing up during the years
of the missionary work of St. Patrick's later disciples.
§ 2. The earliest of the Irish schools, and the one
regarded as the ' Nursery ' of the Saints of the Second
Order, was that founded by St. Enda at Aran, the greatest of
three islands off Galway bay. Passing by the legendary
account of the earlier life of St. Enda, which tells of his
crossing from another island in a stone boat2, it does appear
that he founded his first monastery at KiUeany (church of
Enda or Enna\ 'and that men were attracted to it from all
parts. Among these were the famous St. Brendan of
Clonfert, said to have made a seven years' voyage in search
of the Fortunate Isles, St. Ciaran of Clonmacnoise, St.
Finnian of Moville, and St. Columba himself ; indeed there
were hardly any of the great saints of the Second Order who
did not spend some time in Aran with St. Enda. The saint
was of noble and royal descent, and, before his conversion,
1 See Dr. Reeves's most complete sembling a curroc bottom upwards
collection of refif. on all points is still shown by the side of the
connected with the life in lona ; little harbour, but some of the
ed. 1857, pp. 339-369 ; ed. 1874, islanders now say it was ' St. Co-
pp. civ-cxxvii. lumcille ' who came in it.
2 A stone in size and form re-

ch. v. §§ 1-3.] CLONARD. Ii
the head of the tribe of the Oriels, in Ulster. When he
came to Aran, he was at first opposed by the pagan chief,
who however soon withdrew in his favour. The islands are
still full of most interesting ruins of pagan forts and Christian
churches 1 ; the former, with their bee-hive cells, &c. were no
doubt made use of by the Christian settlers. As so many
came to Aran for a while and then left it in order to set up
monasteries of their own, it was by no means a monastery
pure and simple as the term is now commonly understood,
but rather, like those which succeeded it, a monastery under
taking a great educational work.
§ 3. The School of St. Finnian at Clonard became the
most famous of all the great schools of the
D Clonard.
sixth century. Its founder was known as the
Tutor of Erin's Saints, and twelve of his disciples were
called the twelve apostles of Ireland, the monastic schools
which they founded becoming the greatest centres of ' sound
learning and religious instruction ' in Ireland. Finnian had
been under the training of St. David and other Welsh saints,
and seems to have founded his school at Clonard about 520.
He is said to have had no less than 100 bishops and 3000
students in his college or monastery, though not all, we may
presume, at the same time. Bishop Healy, however, thinks
that there were as many as 3000 2 at a time3, and that the
instruction was generally given in the open air, the pupils
being so seated on the grassy slopes that thousands could
hear at a time. They built their own huts, he says, and
lived like an encampment of soldiers, sowed and ground their
own corn, fished in the rivers, and had milk in abundance
from the cows that grazed in the monastic pastures. At
1 See the first eight plates and tionary figure (Montalembert, iii.
plates xxxvi-xlv, with the descrip- 93, 94). and it would be safer to
tions in Lord Dunraven's magni- say, in the words of TJssheri^ Works
ficent work entitled Notes on Irish vi. 586), that from Clonard ' tan-
Architedure, 2 vols., large 4to, 1875 quam ex equo Trojano innumen
and 1877, and Miss Stokes's Early doetrina et pietate praestantes viri
Chr. Archit. cc. i, ii. prodierunt.'
2 This was a favourite tradi- 3 Insula Sanctorum, 201.
d2

Hi INTRODUCTION. [oh. v.
Clonard it was the custom that each one of twelve, ap
parently those mentioned above, should in turn procure the
daily food of the rest wherever he could, by labour or buying
or begging1. St. Finnian of Clonard, surnamed ' the Wise,'
died Dec. 12, about 550, and was buried at Clonard, where
there are now no remains of any very ancient buildings.
§ 4. The school of Clonfert, connected with the see and
monastery of that name, was founded by St.
Clonfert. Brendan , the Navigator,' pupil of St. Enda and
of St. Finnian of Clonard. He was born about 484, and,
after a very eventful life, founded Clonfert in 556 or 557 ;
his great fame both as a saint and as a traveller attracted
many students, and for many centuries Clonfert was the most
frequented and most famous school in the west of Ireland.
St. Brendan ruled the house for twenty years, during which
time his passion for travel never altogether deserted him.
He occasionally left Clonfert to visit other monasteries, and
in Adamnan, iii. 17, we find him, in company with three
other founders of monasteries, visiting St. Columba on
Hinba island, near lona. He died in 577 in his 94th year,
and was buried at Clonfert. His day is May 1 6 2.
§ 5. The School of Moville, or Maghbile, at the head of
Strangford Lough in co. Down, was founded by
another St. Finnian, who is not to be confounded
with St. Finnian of Clonard by the southern border of
Meath. Moville is about five miles south of the Irish
Bangor, a school which of all others in Ireland acquired
a European reputation. The story of Finnian (or Finbar)
1 See the Life of St. Columba of built an oratory on Brandon Hill
Tir-da-glas in Acta SS Hib. ex Cod. on the west coast of Ireland,
Salmant. sect. 5, col. 446; Tr.Th 457. and there conceived the idea of
2 The very unusual dedication finding a land of promise beyond
of Brancepeth Church, near Dur- the Atlantic. Possibly, however,
ham, to St. Brendan of Clonfert, the name 'Brandon hill' may have
has probably been suggested by been suggested by the dedication
the name of 'Brandon hill,' a con- of the church at Brancepeth.
spicuous elevation in the imme- Dr. Joyce says that two Brandon
diate neighbourhood. For, accor- hills in Ireland are named from
ding to the legend, St. Brendan this Saint. Names, i. 149.

§§ 3-5-] MOVILLE. liii
of Moville is that he was a scion of a noble family settled by
Strangford Lough, anciently called Lough Cuan, and that he
had made great progress in wisdom and piety, when a bishop
called Nennio, with certain disciples, came over from the
famous house of Candida Casa in Galloway, to visit the mon
astery and school of Noendrurn, an island in the Lough,
now called Island Mahee. Candida Casa was founded about
397 by St. Ninian, who had been educated in Rome and at
Tours, whence probably arose much of the fame of his
monastery. The young Finnian begged to return with the
visitors, and remained some time at Candida Casa. Thence
he went to Rome for seven years, as is said, and on his
return to Ireland founded Moville about 540. Thus the two
Finnians represented Welsh and North British traditions
respectively, and one of them represented those of Rome as
well. The school of St. Finnian of Moville long flourished
under himself and his successors, who for about 200 years
appear to have been bishops ; its fame however was in course
of time eclipsed by that of the Irish Bangor. St. Finnian's
penitential code is extant, but his rule is not. Adamnan
iii. 1) relates a miracle which happened while St. Columba
was studying with Findbarr or Vinnian a bishop in Scotia
(Ireland) ; this and the post-Adamnanic legend of Columba's
furtive copy from St. Finnian's psalter, which will be re
ferred to more particularly below, both relate to Finnian of
Moville, who is said to have brought over with him from
Rome an entire copy of the Vulgate. He died in 589 at
a great age, and was buried at Moville. Colgan and others
(e.g. Miss Stokes in her interesting work Six Months in the
Apennines, Lond. 1892), have identified him with Frigidianus
or Fridian bp. of Lucca, who may have been an Irishman,
but Lanigan, Todd, and Reeves all consider the two names
to belong to totally different persons, whose histories are
mixed up in mediaeval legend (Diet. Chr. Biog. under Fkidian).
Fridian is said to have died and been buried at Lucca,
Finnian at Moville. (Healy, p. 249.)

liv INTRODUCTION. [ch. v.
§ 6. The School of St. Ciaran of Clonmacnoise was founded
Clonmac- in 544 or 548 by Ciaran Mac In Tsair, i.e. 'the
noise. Carpenter's son,' the ' beloved disciple ' of Ireland.
He was baptized in 512, the probable year of his birth, by
a deacon named Justus, and was educated first at Clonard,
and then at Aran. St. Enda sent him to found a church
on the banks of the Shannon, and he founded one at Isell
Ciaran and then another on Inis Ainghin, now Hare Island,
in Lough Ree. He did not remain long at either place, but
journeyed south and settled at Clonmacnoise, on the left
bank of the Shannon, with eight companions, on Saturday
Jan. 23, 544 or 548? When Ciaran was planting the first
post he was helped by Diarmaid the king's son, and in one
of the panels of the great cross at Clonmacnoise (a.d. 916)
the clean-shaven monk in his long robe and the bearded
prince in short tunic are clearly shown in the act of setting
up the post, or a tall wooden cross. Diarmaid became
a great benefactor to Clonmacnoise, though he appears to
have still kept Druids or soothsayers about him. Ciaran
lived only four months after this. He was attended in his
last hours by St. Kevin of Glendalough, his ' soul-friend,'
whom he had known at Clonard, and to whom he now gave
his bell as a parting gift. Having been sprinkled with holy
water and having received the holy viaticum at the hands of
St. Kevin, he passed away in peace, ' at the sacred age of
thirty-three,' Sept. 9, or 5? 544 or 549? But, although
Ciaran did not live to rule the house, he was held in most
loving remembrance, and to this day crowds of pilgrims
meet at Clonmacnoise on the 9th of September. His personal
relics, such as the cow-skin on which he died, were believed
to work miracles of healing, and it was thought that Ciaran's
prayers would save the souls of all who were buried in his
holy ground. Hence it became a famous place of sepulture,
and in Dr. Petrie's Christian Lnscriptions in the Lrish Language 1
are no less than 179 inscriptions from Clonmacnoise alone
1 Dublin, 1872 and 1878, 2 vols., 4to.

§§ 6, 7-1 CLONMACNOISE. Iv
all very short and simple, and nearly all with incised crosses \
The great sculptured standing cross was set up for King
Fland (ob. 916), by the Abbot Colman (ob. 924), as its in
scription shows.
As a monastic school, Clonmacnoise became most of all in
Ireland a national rather than a tribal institution. St. Ciaran
himself was half northern and half southern, and his suc
cessors were chosen from all parts and without any reference
to their family connexions. St. Columba visited Clonmac
noise in 585, as we shall see. To one Colchu, lectorem in
Scotia, usually identified with a head teacher at Clonmac
noise c. 794, the famous Alcuin (Albinus), who had been his
pupil, addressed a letter implying the highest respect and
deference. He sends alms from King Charles (Charlemagne)
and a quantity of (olive) oil, then very scarce in Ireland, to be
distributed among the bishops for sacramental purposes 2.
§ 7. And now that we have passed over in brief review
the main points that are known or fairly probable
with regard to the great monastic schools of the
sixth century3, we shall be better prepared to consider the
life of St. Columba in the same way, and shall better under
stand the nature of his preparation for the great work of his
life, namely, the carrying into northern Britain of that Irish
Christianity which had itself been derived, in a great mea
sure at any rate, from Britain. St. Patrick himself, as we
have seen, was of British extraction, and the Saints of the
1 The ordinary formula is dally famous. This Bangor on
simply Oroit do N. 'Pray for N.' Belfast Lough is to be distin-
The stones are now collected guished from Bangor in co. Mayo,
together in one of the churches. from Bangor on the Dee, and
2 See Ussher's Works, iv. 466 ; from Bangor in Carnarvonshire.
Alcuini Opp., Batisb. 1777, i. 6 ; Its monastery was founded in
Monumenta Alcuiniana, ed. Jaft'e, the sixth century by St. Com-
pp. 166, 171. gall, the friend of St. Columba,
3 On schools of the fifth century, and from it came the famous
on schools founded by St. Columba ' Antiphonary ' of Bangor. Be-
in Ireland, viz. Derry, Durrow, side the monastic schools, there
and Kells, on lona, and on the were some carried on at the public
many later schools in Ireland, see expense, and some kept by private
Healy's Insula Sanctorum. Among individuals, on which see Joyce,
these that of Bangor became espe- Hist, part ii. ch. v. p. 155.

lvi INTRODUCTION. [ch.v. §7.
Second Order probably derived much more than their
Liturgy from Wales. The one St. Finnian was a pupil of
St. David, the other had studied with the successors of St.
Ninian. The southern Picts, as Bede tells us (E. H. iii. 4),
had, long before the coming of Columba to lona, forsaken
idolatry, and embraced the truth through the preaching of
St. Ninian, but it was reserved for Columba to evangelize
the Northern Picts, and this he did, receiving of them the
island of lona, that he might found therein a monastery,
which should be a great centre for missionary work.

VI. Columba in Ireland.
§ 1. It was not within the scope of the Latin 'Lives' (so
called) to say where or when St. Columba was
childhood fr°rn\ DUt the oldest Irish Life2 says at
Gartan 'little field) on Thursday the day of
St. Buite's decease (Dec. 7). The chronology is confused as
to the year, but 521 may be the most likely date3. Garfan is
a village by a small lake among the hills of Donegal, and
the local traditions of St. Columba's birth there are still very
strong. He belonged to the clan O'Donnell, which is now re
presented by Charles J. O'Donel, Esq., and was of royal lineage
1 Strange stories still enter into a similar kind are not uncommon
the folklore of the peasantry. On in mediaeval Irish hagiology. See
Aug. 4, 1893, the editor was told Stokes's Calendar of Oengus, pp. lxi,
the following by the widow lxxii, lxxxix, clvi, clxxi.
Keelan, aged 74, at Tara : ' St. 2 This is the primary authority
Columcille never had a father. for most things relating to the
The way it was was this : St. Brid- life of St. Columba that are not
get was walkin' wid St. Paathrick recorded by Adamnan. Concern-
an' a ball fell from heavin, an' it ing it see above, Preface, p. x.
was that swate she et it all up, an' b The whole matter has been
it made her prignant with Colum- most fully gone into by Reeves
cille, an' that's what a prastetowld (ed. 1857), lxix, (1874") 225, and
me, an' it's thrue. St. Bridget, now again quite recently by Mr.
an' St. Paathrick, an' St. Colum- Alfred Anscombe, who assigns
cille, all lays in one grave in St. Columba's birth to 504, his
Downpaathrick, so you can put migration to 546, and his death
that down.' (Cp. Reeves, 1857, to 580. Obit of St. Columba, 1893,
lxxx.) Miraculous conceptions of p. 7.

ch. vi. §§ 1,2.] COLUMBA: HIS CHILDHOOD. lvii
on both sides, his father, Fedhlimidh (Phelim), being great-
grandson of Niall of the Nine Hostages ', ' Over-king ' in
Ireland 379-405 2, and his mother, Eithne, being also de
scended from a Idng of Ireland. Thus the nobility of two
races met in the child, and afterwards contributed greatly to
the influence which he exercised. He was christened by the
presbyter Cruithnechan, and named Colum (dove^ 3 ; Irish
writers say he had also the name Crimthann (fox). After
wards he was commonly called Colum-cille 'a cella et
Columba' (Bede, H. E. v. 9) or, according to the pretty ex
planation in the Leabhar Breac, ' because of the frequency
of his coming from the cell in which he read his psalms, to
meet the neighbouring children. And what they used to
say among themselves was : Has our little Colum come
to-day from the cell ? i. e. from Tulach-Dubhglaise (Temple
Douglas) in Tir-Lughdech in Cinell Conaill.' This would be
while he was living as the foster-child of Cruithnechan
(pueri nutritor, iii. 2 , with whom he had been placed, in
accordance with the usual custom *.
§ 2. When he was old enough to leave his foster-father,
he was placed as a pupil with the bishop St.
Finnian, in the great school at Moville D. Here
he studied for some time, and was ordained deacon. Then
it was that, according to Adamnan, ii. 1, he turned water
into wine, From Moville he travelled southward, and studied
with 'Master Gemman,' an aged bard in Leinster, probably
with a view to perfect himself in the language and literature
of his native land. At this tune occurred the incident related
1 ' Quod nouem regnorum deuic- 3 Colum (or Colm) with the
torum obsides acceperit. Ita etiam diminutive becomes Columan
iv magistri ... ad an. 379 et 405 (Colman), and so Columb becomes
. . . et alii innumeri.' Tr. Th. 447. Columban. With the prefix of
They were confined at Tara, where endearment and another dimin li
the mound or fort ' of the host- tive it is Mo-cholum-og (Mochol-
ages' is still visible. See further mog). Cp. p. lxxx n.
in Camlr. Ev. i. 495, and notes ; * See below, p. 130 n.
iii_ 27!, 6 See above, v. § 5, p. liii.
2 See above, ii. § 2.

Iviii INTRODUCTION. [ch. vi.
by Adamnan, ii. 25. Next, Columba went to the monastic
school of St. Finnian of Clonard, on the Boyne ], where, as
we have seen, he became one of the 'Twelve Apostles of
Erin2.' On his arrival he asked Finnian where he should
make his bothy, and Finnian told him to make it at the
door of the church. And at supper time each in turn of the
' apostles ' used to grind the quern, but an angel ground for
Colum-cille 3. And as from the former St. Finnian he had
acquired Roman traditions through St. Ninian and Candida
Casa, so now from his second teacher of the same name he
acquired traditions of Wales and of Gaul.
§ 3. St. Finnian of Clonard appears not to have been
a bishop. It has been thought that he may have
wished to have Columba ordained or consecrated
as a bishop to serve in his monastery. For it is said that
Columba was sent to Etchen bishop of Clonfad to receive
ordination, and that Etchen, intending to ordain him bishop
per solium, ordained him priest by mistake, whereupon
Columba, as if regarding this as a leading of Providence,
vowed that he would always continue in priest's orders. The
whole story has a very legendary complexion, and was
probably imagined in later times in order to account for
Columba's remaining a presbyter, which however was the
ordinaiy course among the eminent men or saints of the
Second Order. Etchen is said to have been at the plough
when Columba came to him ; and Dr. Todd points out 4 that,
even if we regard the story as pure fiction, which is not
necessary, at any rate it shows that when it was constructed
it was thought conceivable that a bishop might work in the
fields, that a single bishop might consecrate another, and
1 See above, v, % 3, p. li. splendour,
2 Commemorated in a com- Nindid, Mobii son of Natfraech.
panion stanza to one on the Twelve Stokes, Cal. of Oengus, cxviii.
Apostles of Christ, thus rendered— 3 Old Irish Life in Skene, Celt.
Two Finnens, two chaste Co- Sc. ii. 480.
lombs, * st. Patrick, 70-87, where the
Ciaran, Caindech, fair Comgall, matter is very fully discussed in
Two Brenainns, Ruadan with all its bearings.

§§ 2-4.] HIS ORDINATION. lix
that the consecration might be per saltum from deacon's
orders. However St. Columba was probably ordained priest
either while at Clonard or while with St. Mobhi, for we next
find him at another monastic school, that of St. Mobhi
Clarainech at Glas Naoidhen, now Glasnevin, near Dublin.
St. Mobhi is said to have been one of the ' twelve apostles,'
and a fellow-student with Columba at Clonard, though
perhaps considerably his senior. Here too we find ' bothies,'
and here are said to have sojourned other of his com
panions at Clonard, viz. St. Comgall, St. Ciaran, and St.
Cainnech. He was about twenty-five years of age, when
Mobhi dispersed his pupils on account of the great pestilence
of 543, then devastating the neighbourhood ; it prevailed
in many parts of Europe, and was known as the yellow
plague, and recurred from time to time '.
§ 4. Columba returned to Ulster, the land of his kindred,
and on crossing the Bior (Moyola water) prayed His return
that the plague might not extend beyond it, and it t0 ?Ite^
is said that his prayer was heard. According to the monastic
Annals of Ulster, Columba founded Derry in 545 foundations.
(546), and O'Donnell further states in his IAfe2 th&t Ainmire.
first cousin of Columba, offered him, in the name of his son
Aedh, then ten years old, the fortified place in which he dwelt,
that he might found there a monastery. This spot was on
a rising ground in a bend of the Foyle, protected on the other
side by a bog, and on account of its oak grove called Daire
Calgaich, now Derry or Londonderry. Columba hesitated
because Mobhi had not given him leave to found a monastery,
but two messengers came to say that Mobhi had died of
the plague3, and that before his death he had sent the re
quired permission, and with it his girdle as a token. So
Columba accepted his cousin's gift and founded his first
monastery, where his kith and kin rallied round him4, and
1 See ii. 46, notes, p. 125. 4 According to the Old Irish
* See Preface, p. x. Life, he sent his monks to cut
3 St. Finnian of Clonard died wattles for a church in Derry.
in the same plague in 549. Skene, C. S. ii. 483.

lx INTRODUCTION. [ch. vi.
for which he always retained a deep affection, as he
said : ' The reason why I love Derry is,
For its quietness, for its purity ;
For 'tis full of angels white,
From one end to the other.'
We know however very little of its history in its earliest
days, nor are there any existing memorials of them except
' St. Columb's Wells.' While he was at Derry he thought
of going to Rome and Jerusalem, and did go to Tours,
whence he brought the gospel that had been on Martin's
bosom ioo years in the earth, and he left it in Derry '.
About 553 he founded a second monastery, which became
his principal Irish establishment, namely that of Durrow,
in Irish Dair-Magh, Oak Plain, and so, like Derry, named
from its oak groves. It is not far from the centre of
Ireland, on the border of King's County and Westmeath.
The site appears to have been obtained from Aedh, son of
Brendan, prince of the territory, and Bede thus refers to the
foundation : ' Fecerat autem, priusquam Britanniam veni-
ret, monasterium nobile in Hibernia, quod a copia roborum
Dearmach lingua Scottorum, hoc est, Campus roborum,
cognominatur2.' Adamnan mentions several incidents of
Columba's residence at Durrow, and if the famous Book of
Durrow had been really the work of St. Columba it would pro
bably have been executed at this time 3. There are now no
memorials of Columba at Durrow but a well ; the fine
sculptured cross is doubtless of much later date.
§ 5. During the fifteen years between 546 and 562,
Other Columba founded other monasteries, the dates of
monasteries. which cannot be fixed \ The most famous of
these was that of Kells, but it does not seem to have risen
1 Old Irish Life in Skene, C. S. reason be attributed to Columba :
ii. 483. ed. 1857, 276-285, and 289-298,
2 H. E. iii. 4. 1874, xlix-lxxi. It is now said
3 See above, iv. § 13, p. xlviii. that there are traces of fifty-five
* Reeves gives lists of churches dedications to St. Columba in
which may with more or less Scotland.and forty-one in Ireland.

§§ 4-6.] MISSION TO BRITAIN. lxi
to great eminence during Columba's life, though after the
decline of lona in the ninth centuiy it became the chief
monastery of the Columban order. Kells, formerly Kenlis
(Head Fort), anciently Cenannus is situated in the north
west portion of the county of Meath, and, according to
a traditional story, was made over to Columba by King
Diarmait as an atonement for an insult he had received from
some 'soldiers of the royal guard,' or whatever the king's
retainers may have been. The so-called ' St. Columba's
House 'at Kells, and ' St. Kevin's Kitchen ' at Glendalough,
a very similar building altered to form the nave of a church,
were supposed by Dr. Petrie to be of this period. Both these,
however, as well as the sculptured crosses and round tower,
are now believed to be of much later date, and there are
no traces of the great church from the sacristy of which
the Book of Kells or Great Gospel of Columcille was stolen
in 1006. This famous codex is a larger book than the
Book of Durrow, which may have been regarded as the
Smaller Gospel of Columcille. But, if the Book of Kells
was originally called the Gospel of Columcille only as be
longing to one of his churches, it nevertheless remains as
a splendid example, and indeed the chief existing monument,
of Irish skill and taste in the art of illumination.
§ 6. We now come to consider the causes of St. Columba's
departure from Ireland, and here we find our- Supposed
selves in a maze of more or less probable legend, reasons for
departure
A great battle was fought m 561 at Cooldrevny from
or Culdreimhne, now Cooladrummon, a ridge Ireland.
about six miles north of Sligo, near the Connaught and
Ulster boundary. According to the Irish accounts ' the
contending parties were, on the one side, Diarmait King
of Ireland, who had granted Kells to Columba, but after
wards grievously offended him, and, on the other, Columba's
ldnsmen the Clan Neill, mustered by Columba himself.
1 See particularly O'Donnell, in English abstract in O'Curry, Ms.
Colgan, Tr. Th. 408 ft'., and the Materials, 328.

lxii INTRODUCTION. [ch. vi.
Accounts differ as to which side was taken by the men of
Connaught. Columba had two principal grievances, namely,
that Diarmait had (i) put to death his clansman the young
prince Curnan, who had fled to him for protection after
causing the death of a playfellow during the sports at Tara ;
(2) unjustly decided against him when appealed to about the
ownership of a codex which he had at some time or other
secretly transcribed from one belonging to St. Finnian (of
Moville apparently). Finnian claimed the son-book or copy
as having been made without his leave from a book which
he had brought from Rome, Columba claimed the copy as
being his own handiwork. Diarmait decided that to every
book belongs its son-book as to every cow her calf. These
and probably other causes led to the battle, during which
Finnian is said to have prayed for the South and Columcille
for the North 1 ; the result was that the men of the North
were completely victorious 2. But now we come to two
stories which may be regarded as sequels to the above.
One is told by Adamnan (iii. 3), and according to this there
was a synod at Teltown in Meath (presumably called
together at the instance of Diarmait) at which Columba was
excommunicated. St. Brendan of Birr however took his
part, alleging a miracle in his favour, whereupon the excom
munication was withdrawn and Columba treated with re
verence and respect. It has been thought, however, that the
1 The metrical version of Co- has remained to this -day in the
lumba's prayer on this occasion hereditary keeping of the O'Don-
contains the singular expression nells, and is at present deposited
mo drui . . Mac De, My Druid . . by them in the collection of the
the Son of God, Chron. Scotorum Royal Irish Academy. It was
52, or, as quoted in Reeves's note carried by the clan to insure
on Magi, Is e mo drai Crist mac De victory in battle so lately as 1497,
(ed. 1857, p. 74). slung round the breast of its
2 According to the legend of hereditary keeper. It is written
the Cathach or 'Battler,' Columba in a small round hand without
obtained possession of his 'son- much ornament, and has been
book.' A mutilated Psalter, re- considered to be quite possibly a
garded in the eleventh century genuine autograph of St. Columba.
as the one copied by Columba as See Anderson, 146-149; Joyce,
above stated, and then provided Hist. 19. But see above, iv. j 10,
with a cumdach or silver shrine, note, p. xliv.

S 6.] LEGENDS. lxiii
censure which had been expressed, together with some
searchings of heart on account of the strife that had been
stirred up and the blood that had been shed, may have had
something to do with his leaving Ireland. The other story
is an Irish legend to the effect that after the battle of Cul-
dreimhne he went to his soul-friend or confessor, St. Laisren
or Molaise of Innis-murray, then at Ahamlish, about two
miles northward, and that the saint bade him leave Ireland
as a penance, and go and win souls for Christ as many as the
lives that had been lost in the battle, and never look upon his
native land again or set foot upon its soil. The story of
St. Columba's life can hardly be told without these legends,
but, as Reeves points out, there is no need to look for any
other motive than that stated by Adamnan, ' Pro Christo
peregrinari volens, enavigavit ' (Pref. 2). This statement
implies, he thinks ', that Columba went of his own accord, ' in
good spirits,' as the old Irish life says, and the same is
thought to be implied in the Salamanca Acta SS. col. 847,
quoted by Reeves in his note on the above passage 2, which
should be consulted for further references. And moreover
the men of the Dalriadan colony were to Columba what the
Jews were to St. Paul, his 'kinsmen according to the flesh.'
Moreover, his connexion with Ireland was fully kept up.
We shall find that he returned more than once, and took a
prominent part in Irish affairs. His reputation in Ireland
at that time would not greatly suffer if he did show himself
to be resentful or vindictive, or take a leading part as a man
of war. Public opinion was then but very imperfectly
developed on such points, very little leavened by the
doctrine of Christ. In the ancient annals of Ireland are
numerous entries of faction-fights between different mo
nastic fraternities, and till the time of Adamnan, about 700,
the clergy bore weapons to synods, and sometimes fought
with them. The tribal organization aggravated ill-feeling,
1 But the words are quite consistent with either of the traditional
explanations. a Adamnan, 1857, p. 9.

lxiv INTRODUCTION. [ch. v. § 6.
and even the women fought, and as fiercely as the men \ It
is no marvel then if Columba, a leading spirit in the great
clan of the northern Hy-Neill, considering himself affronted
by King Diarmait, incited his kinsmen to fight about
matters which would be felt most keenly as closely
touching their tribal honour. But at the same time, such a
man as he was may very well, upon calm reflection, whether
under the direction of a spiritual adviser or not, have con
sidered that his enthusiasm and energies would be more
worthily bestowed on missionary work than in maintaining
the dignity of his clan. And he would naturally be
attracted to that Irish colony which had been planted in
North Britain, just over against the north-east coast of
Ireland, about the time of his birth. For ruler '' and people
alike were his family connexions, their Christianity was
in peril of extinction, and, if he could bring about a revival
of religion among them, he might hope next to convert
their near neighbours, the Pagan Picts. They had, moreover,
sustained a great reverse in 560, when Brude King of the
Picts had attacked them, driven them into the peninsula of
Kintyre and other parts most remote from the mainland,
and slain their 'King.' These misfortunes would not fail to
engage the sympathies of Columba on their behalf.
VII. Columba in Iona.
§ 1. We are told by Cummian (cap. iv) that ' in those
His depar- ^ays,' referring to the time when Columba
ture from was a young deacon with St. Finnian of Moville,
re an " he sailed over to Britain with twelve fellow-
soldiers, his disciples. But Adamnan, who makes use of this
passage in quite a different connexion 3, carefully avoids the
anachronism, and places Columba's departure after the battle
1 Women were exempted from Ch. 108-110.
military service in 590 and 697, 2 Conall Mac Comghall, sixth
monks not till 804. Beeves, 1857, lord of British Dalriada.
255 > l874> xlviii ; Stokes, Celtic 3 iii. 4, p. 133.

I, 2.]

IONA.

Ixv

of Cuildremhne \ in the forty-second year of his age, i. e.
a. d. 563, when we find him in Britain with his kinsman
Conall, king or lord of British Dalriada 2, who, according to
the Irish Annals, in the same year made to him a donation
of the island of lona. Bede ascribes this donation to the
Picts, and places it later 3, the whole truth probably being
that the Pictish tribe, to whom the island had belonged
before the coming of the Irish, still claimed it in some sense,
and confirmed Conall's donation after they became Christian,
and indeed because they had become Christian, as Bede
intimates. It was on the confines of Scotic and Pictish
jurisdiction, and formed a most desirable centre for mis
sionary work. There is not the least hint that Columba
either sought or obtained papal sanction for this mission,
any more than Columbanus did for his mission to the
Germans and Swiss.
§ 2. lona * is a small island about three miles long from

1 ' Anno secundo post,' Pref. u.
p. 5, ' duobustransactis annis,' i. 7.
p. 23. The writer of Colgan's Vita
Secunda (see note on iii. 5, p. 135)
mentions the miracle of the wine,
then that of the submerged writ
ing, and then gives this account
of the mission to the Picts ; ' Post-
quam vir sanctus ad ea, quae quon-
dammenteproposuerat,implenda,ad peregrinationis videlicet propo-
situm, et ad convertendos ad fidem
Pictos, opportunum tempusadesse
videret, patriam suam reliquit
et ad Insulam Ionam, quae in
Septentrionali Oceano inter Hi-
berniam et Britanniam sita est,
prospero navigavit cursu, ibique,
nobilissimum construens Monas-
terium, candidos Monachorum
greges salutiferis doctrinae ali-
mentis pavit : Pictos quoque ad fi
dem Christi con vertit.' Tr.Th. 326a.
2 i. 7. p. 23.
3 H. E. iii. 3.
1 The usual name ' lona ' has
been suggested by a misreading

of the adjective 'Ioua,' con
firmed by an imaginary connexion
with 'lona,' the Hebrew equiva
lent of the Latin ' Columba.'
Adamnan's practice is to put the
names of islands as adjectivSs
agreeing with insula. The root of
Ioua is I ou or Eo, and Codex A
always has Ioua, thus,

loud-

which reading prevails also in
Codd. C, F, S. Colgan took
' lona' from an inaccurate tran
script of Cod. A, and saw that
it was an adjective, though not
aware of its true form. In Irish
writings the name occurs as la,
hie, hi, Eo, I, often with the
addition of ' Coluimcille.' In
Latin we find Hii, Eo, Hu, Hy,
Hya, Hi, I, lona, and the ad
jectives Ioua, Euea, Hiiensis, and
Ionensis. The Saxon Chronicles
have Ii and Hii. Scottish forms
are Yi, Hii-coluimchille, Hy,
lona, Yona, I, Hii. On the

Ixvi INTRODUCTION. [ch. vh.
NE. to SW., and vaiying in breadth from one mile to a
Description mile and a half. It is separated from the Ross of
of lona . ]y[uj i by a sound or strait about a mile across. The
surface is very uneven, the rocky bones protruding through
the skin of turf in almost every part. The most prominent
object is Dunii, the highest hill, which has an elevation of 330
feet. None of the other hills are over 2 00 feet. The rocks are
mostly Laurentian gneiss, but there is some marble and other
limestone. There are also many ice-borne masses of granite
lying about, one of which is six feet out of the ground, eleven
paces long, and four or five across at the ends, but broader
in the middle. The soil, where not peat, of which it con
sists in the boggy hollows among the rocky hills, is cal
careous sand, consisting entirely of the comminuted shells of
two or three species of land snails which live and die in such
countless numbers on the sheep-nibbled pastures near the
sea, that the beds of sand, which drift like snow, are in
some places twenty to thirty feet thick. These pastures are
formed by the accumulation of sand and growth of grass,
clover, thyme, &c. in what would otherwise be bays girded in
by the rocks on the original coast-line. The principal of these
is the Machar or western plain. The eastern or sheltered
side of the island presents slopes of soil well fitted for
ancient husbandry, at a time when drainage was unknown.
The lake or morass called the Lochan Mor, which once
afforded enough water to turn the abbey mill, is now
drained, and the bed of the stream leading from it, at present
about twelve feet deep, was quite dry in June 1893, though
sometimes full enough to turn a mill. Indications of
ancient ploughing may still be seen on hill sides now de-
monuments in the island Y is choluim-cille is at present the
the prevailing form, but ' lona ' recognized vernacular. On a
seems to be the true reading of gravestone of 1790 is I-Colm-kill.
the monument of the Prioress See further in Beeves, 1857, 258 ;
Anna, 1543, at the Nunnery 1874, cxxvii. ' lona,' although
church. Ieolmkill, Ycolmkill, and an incorrect form, has now become
Ecolmkill are the regular forms thoroughly established, and may
in legal documents, and Ee- therefore be used, under protest.

§§2,3.] IONA. lxvii
voted to pasturage, but much of the land at present under
the plough has probably been so cultivated ever since the
time of St. Columba. And not only did the little island
afford a good proportion of pasture and corn land ; the
sound or fretum was and is, like some of the rivers of
Columba's native Erin, valde piscosum *. The local features
alluded to by Adamnan are the following ; Munitio Magna,
ii. 4 ; Mons qui monasterio eminus supereminet, i. 30 ; Monti-
cellus monasterio supereminens, iii. 2 3 ; Monticellus qui occiden-
tali supereminet campulo, iii. 16; Colliculus Angelorum, ii. 44,
iii. 16 ; Cuul-Eilne, i. 37 ; Campulus occidentalis, i. 37, ii. 28, iii.
16 ; Portus insulae, i. 45, ii. 15, ii. 45. Beside these may be
mentioned Port-na-Churaich, at the southern end of the island,
where Columba is said first to have landed, and, hard
by, the hill crowned by the cairn Cul ri Erin. These
places are identified, as far as possible, in the notes and
index. The site of the ancient monastery was supposed by
Dr. Skene to have been about four hundred yards to the
north of the mediaeval ruins, but nothing can be traced except
some earthworks on the west side, which may be prehistoric.
He also considered that the great flat boulder stone above
mentioned marks the site of the refectory, and that it is the
'stone that was in the Recles or monastery,' mentioned as
used for a table in the preface to a hymn attributed to St.
Columba (Liber Hymnorum, pt. ii. p. 220) 2. On the whole,
there seems to be no sufficient reason to doubt that the
present ruins are, as might be expected, on the original site.
Any description of them would be outside the purpose of
the present work.
§ 3. The old Irish Life is to the same effect as Adamnan's
with regard to Columba's reasons, namely, that, His coming
having made the circuit of all Erin, he desired to to Iona-
1 ' The large flounders of the a favourite article of food.' (Duke
Sound of Iona are still an im- of Argyll, lona, 93. )
portant item in the diet of its 2 On the topography of Iona,
people. The rocks and islets all see Beeves, 1857,413-433; Iona by
around swarmed with seals, and the Duke of Argyll, 1889, ch. ii ;
their flesh seems to have been Skene, Celtic Scotland, ii. 95-101.
e 2

lxviii INTRODUCTION. [ch. vn.
preach the word of God to the men of Alba, and to the
Britons, and to the Saxons ; that his age was forty-two when
he went on his voyage, and that he lived thirty-four years
in Alba. O'Donnell's Life (1532) contains the later tradi
tions concerning the saint, and here we have the popular
story of his voyage, a sequel to that of the penance en
joined by St. Molaise, namely, that he first landed on the
island of Colonsay and climbed the highest hill, when,
finding that Ireland was visible from that point, he would
not remain, but sailed on to Iona, where he again climbed
the most likely hill, and, being satisfied that Ireland was no
longer in sight, founded his church on the island he had
now reached. On each of the hills his point of observation
is marked by a cairn called Cul ri Erin (Back upon Ireland).
According to Irish Annals 1 he arrived on the night (eve) of
Pentecost, May 12 in 563, and an old Irish quatrain states
the number of his company thus, apparently including the
twelve special disciples :
Illustrious the army that was in Hii,
Thrice fifty in monastic rule ;
With their Curachs, along the sea
For rowing were three score men2.
On Columba's arrival in Iona, two bishops attempted
to conduct him out of the island, but when he told them
what he knew about them they left the island to him.
They were probably members of one of the Patrician
' colleges ' or fraternities of seven bishops, ministering to the
Dalriadan colonists, but O'Donnell supposes that they were
Druids in disguise. The first thing which Columba and his
companions would do would be to occupy any available
buildings that they could find on the island, and then to
supplement these by others, until they had established
1 See the Chronicon Hyense in ' (Juinquagesima ' (ib. 491) there
Reeves, 1857, 370 ; 1874, 334. means Pentecost, the time named
3 Another quatrain quoted in in the Latin annals. (Prima nox
the old Irish Life (Skene's Celtic ejus in Albain in Pentecosten.)
Sc. ii. 491) really relates to the So in the Stowe Missal (Warren,
Convention of Drumeeatt (ib. 123). Celtic Liturgy, p. 235).

§ 3-1 COLUMBA IN BRITAIN. lxix
a fully developed Celtic monastery, with church, cashel, and
all complete. Adamnan indicates that their first buildings
were of wood and wattles, and we find no mention of any
stone buildings in Iona of Columba's time, unless, perhaps,
the kiln. The church is called 'oratorium,' which term is
the ordinary equivalent of Duirthech, oak building? while
' ecclesia ' represents Damhliag, stone church. But in the
small island called Eilean na Naoimh (Isle of Saints) there
still remain some beehive cells 1 and other stone buildings
of the first monastery that Columba founded after that of
Iona. The many particulars that can be gathered from
Adamnan respecting Iona have been most admirably classi
fied by Bishop Reeves 2- The Columban church there first
planted afterwards embraced the whole region north of the
firths of Forth and of Clyde, and gave to the Angles of
Northumbria, through St. Aidan, Celtic Christianity and
Celtic ecclesiastical art. The Lindisfarne Gospels, and many
sculptured crosses and other works of the Celtic school,
remain as abiding monuments of the source whence we first
of all derived the Christianity of the North of England.
Columba appears to have laboured among the Irish
settlers in the neighbourhood of Iona for about His mis_
two years, and then to have journeyed through sion to
Glen More nan Albin, that mighty chasm which
divides Scotland obliquely between Oban and Inverness,
and so to the court of King Brude, in the immediate neigh
bourhood of the site now occupied by the latter town 3.
1 Any of these early buildings Sc. ii. 95-101, and above, p. xxxvii.
may be of Columba's time. In 3 Dr. Reeves thought that
Iona, in a valley between Dunii Brude's residence was at Craig
and Dunbhuirg, are the founda- Phadrick, where there is a vitri-
tions of a cell measuring about fied fort. (Adamn. 1857, 151 n. ;
16 feet by 14, called the Culdees' 1874, 277.) But Dr. Skene eon-
Cell, and, on the higher ground siders that a ridge called Torvean,
above Port Laithrichean, a better a part of which is encircled by
preserved one, about 6 or 7 feet ditches and ramparts, suits Adam-
by 9 retaining the sideposts of nan's narrative better than the
its doorway. hill-fort does. (Celtic Scotland, ii.
2 Adamnan, 1857, 357-36a 5 1874, i°5 n.)
cxix-cxxii ; see also Skene's Celtic

lxx INTRODUCTION. [ch. vn.
And just as St. Patrick had attacked Irish paganism at the
court of King Laoghaire on the hill of Tara, so now St.
Columba attacked Pictish paganism at the court of King
Brude on the river Ness. Adamnan tells us that at first the
king would not open his gates to the strangers, but that,
when Columba made the sign of the cross and knocked, the
bolts flew back and the gates were opened. We learn from
the life of St. Comgall that Columba's companions were
himself and St. Canice, who, being Irish Picts, were the
better able to confer with the Picts of Britain. Like King
Laoghaire at Tara, King Brude was at first influenced by
his Druids to oppose the missionaries, but, as in the former
case, his hostility was soon disarmed, and his conversion
effected. Nor were his people long before they followed
their leader, and the number of churches dedicated to St.
Columba in that neighbourhood still bears witness to the
mark which he made. During the nine years which followed
Brude's conversion, Columba laboured diligently among the
Picts, perfected himself in their language, and frequently
visited the king, who granted or confirmed to him the pos
session of Iona. Sometimes, no doubt, he visited his
monastery there, for he retained the headship as long as he
lived, one of the brethren taking his place during his
absences. All the. lives of Columba refer to his meeting
with opposition from the Druids. There was one in par
ticular, named Broichan, who had been the king's foster-
father and tutor, and who was greatly disconcerted, as was
natural, by the conversion of Brude and bis people. There
is a story of Broichan and his Druids trying to stop Columba
and his monks when they came forth from the enclosure of
the king's residence to chant their evensong. The people
were attracted by this new singing, and, when Columba
lifted up his ringing voice in the words Eructavit cor meum
verbum bonum : dim ego opera mea regi, the Druids were
afraid, and, we may suppose, retired. Broichan is said at
another time to have raised an adverse storm just as Columba

§§3,4-] LEGENDS, ETC. lxxi
was embarking on Loch Ness, but the saint sailed away
against the wind. Another story is that Broichan had an
Irish captive maid whom he would not set free when
Columba asked him to do so. The saint prophesied that the
Druid's death would soon follow his refusal, and it was not
long before his messengers came to say he was now dying,
and willing to set the captive free. Columba blessed
a pebble and told them to put it in water and give the water
to Broichan to drink, and that he would then soon recover,
provided that he gave the maiden her liberty. These direc
tions were followed with the desired results, and the pebble
was long preserved in the royal treasury. But, when King
Brude required its aid, it could not be found, and so he
died1. It was in 584, twenty years after his conversion,
that his death took place, and he was succeeded by a Christian
king, Gartnaidh son of Domelch, under whom the new-born
Pictish Church continued to prosper.
§ 4. To go back now to the recorded events of St. Columba's
life. In 573 he instituted a festival at Iona in other
commemoration of his friend St. Brendan of Birr, recorded
who died in that year. At various unknown dates
he founded churches in the neighbourhood of Iona ; Adam
nan mentions Ethica (insula), Elena, Hinba, and Scia. In
574 died Conall, lord of the British Dalriads, and his cousin
Aedhan was inaugurated by St. Columba at Iona z- In the
following year (575) Columba and Aedhan both attended the
famous convention of Drumceatt, a long mound now called
the Mullagh, or Daisy Hill, in the county of Londonderry,
near Newtownlimavaddy. It was afterwards thought ne
cessary to reconcile this and other visits to Ireland with
the terms of the penance enjoined on Columba by St.
1 Dr. Stokes says that a belief and Celtic Ch. 124 n. Beeves, on ii.
in pebbles as charms against 33, referstoMartin's Western Islands,
diseases of man and beast still pre- 134, 166, 183, 246, and to Ussher,
vails among the Irish peasantry, Works, iii. 442.
and gives some references to 2 Columba appears to have been
articles on the subject. Ireland anmcara or soul-friend to Aedhan.

lxxii INTRODUCTION. [ch. vii.
Molaise1, and so there grew up a legendary story that he
came with a sod of Alba under his feet, and with a cere-cloth,
woollen cap, and cowl over his eyes ''. The convention was
called by Aedh son of Ainmire, King of Ireland, in 575, and
consisted, says Skene *, ' of all the petty kings and heads of
tribes and of the principal clergy in Ireland,' as well as a large
ecclesiastical contingent brought by Columba. The bard
Dalian Forgaill, in the Amhra or panegyric referred to above
(i. § 8), states their number thus :
' His company was forty priests,
Twenty bishops of noble worth ;
For the psalm-singing, without dispute,
Thirty deacons, fifty youths ' {lit. ' sons ').
This retinue probably included representative men from
Derry and other Columban monasteries in Ireland, together
with some from Iona and perhaps from other places there
about. The Amhra mentions three causes for which Columba
came, viz., the liberation of Scanlann, a state prisoner, the
protection of the Bards, and pacification between Erin and
Alba with respect to Dalriada. He did not effect the first
object. What he did for the Bards has been related above
(i. § 8). He and Aedhan together obtained for Dalriada that
it should pay no more tribute to the King of Ireland, but
should join in military, though not in maritime expeditions
when called upon. • Thus Dalriada became an allied though
not a subject state, and it is supposed that on his return
Columba obtained from King Brude a recognition of Aedhan
as independent king over the British Dalriads. It was at
this convention that the influence of Columba procured
a decree exempting women from military service *
Many of the circumstances related by Adamnan belong to
Columba's life in Iona, e.g. the foundations of Campus
Lunge and Artchain existing in Tiree, a monastery, seemingly
connected with penitential discipline, in Hinba insula, and
1 See above, p. lxiii. 3 Celtic Scotland, ii. 123.
2 Beeves, 1857, 322 ; 1874, * Stokes, Celtic Church, 109.
1-r-g-iriir,

§4-] BATTLES; DEATH. lxxiii
a hermitage at Muirbulcmar \ We read also that four
founders of monasteries came from Ireland to visit Columba
in Hinba, viz. Comgall of Bangor and Cainnech of Agha-
boe, who had gone with him to King Brude, Brendan of
Clonfert, and Cormac the founder of some monastery un
known, for whom Columba, through King Brude, sought
the protection of the chieftain of the Orkneys when he
(Cormac) went in search of a solitary island for a hermitage.
This must have been before 577, when St. Brendan of
Clonfert died. About 579 there was some disputed point,
probably connected with jurisdiction, about a church near
Coleraine, on which St. Columba and St. Comgall could not,/
agree. Hence resulted the battle of Coleraine, on the de-
bateable ground between the Dal-Araidhe, the kinsmen of
St. Comgall, and the Hy-Neill, those of St. Columba. It
does not appear which side came off victorious, or how far
the ecclesiastical chiefs were responsible for the fighting.
Some time about 585 Columba was in Ireland for some
months on business connected with his new foundation of
Durrow, and at this time he visited Clonmacnoise2. In 587
was fought the battle of Cuilfedha near Clonard, in which
again St. Columba is said to have been concerned. A Pre
face to his hymn Altus Prosator attributes its composition
to a desire for 'forgiveness for the three battles he had
caused in Erin3.' He was anmcara, soul-friend, or spiritual
director to at least one saint and two kings (Warren, p. 148),
and doubtless to many others. In 593, the thirtieth year of
his life at Iona, he thought he was going to die, but, after
a vision of angels, he foretold that his departure would be de
layed for four years 4. At the end of this period, just after
the midnight between June 8 and 9, 597, he was found lying
before the altar in a dying state, and very shortly after,
having given his blessing to the monks who had gathered
1 For these places and the reff. 1857, 253 ; 1874, xlvi. On the
see Index. earlier battle see p. Ixi.
2 Adamnan, i. 3, p. 18. 4 Adamnan, iii. 22. p. 153.
3 Liber Hymnorum, 224 ; Beeves,

lxxiv INTRODUCTION. [ch. vii.
together, he passed to the Lord as he lay in the arms of
Diormit, his attendant 1. The long chapter which describes
the closing scenes of St. Columba's life is to a great extent
Cummian's, but Adamnan introduces some beautiful and
touching incidents, e. g. that of the old white horse weeping
with its head on the saint's bosom, as foreseeing his death.
The last thing Columba did before going, into the church
for the last time was transcribing the Psalter, and the
last verse he wrote was Lnquirentes autem Dominum non
deficient omni bono. And here, he said, I must stop, let
Baithene write the rest. The whole narrative is most
interesting, and may be compared with Bede's account of the
death of Boisil2, and with the letter of Cuthbert abbot of
Jarrow on the death of Bede 3.
§ 5. In the latter part of his second Preface, Adamnan
Adamnan's gives a short but expressive summary of St.
summary. Columba's characteristics both of body and mind.
One was that he could not bear to be idle even for an hour,
he must always be doing something, which rather reminds
us of Eddius's graphic touch about St. Wilfrid, that he was
'a quick walker.' It is of men like Columba and Wilfrid
of whom it may be said with a special significance, that
' their works do follow them.' There are some life-like
touches in Colgan's Vita Secunda (Tr. Th. 327 a) where he
speaks of St. Columba taking off the brethren's shoes, after
their labours, and washing their feet in warm water, like
St. Cuthbert :
he walde come forthe, and }>aim mete,
And with hate water wesche fair fete.
Metr. Life, 2261 : Bede, Vit. S. C. xviii.
1 Adamn. iii. 23. p. 159. He century. See Reeves, 1857, 312-
was buried at Iona after the usual 318. It is impossible to know
exequies, p. 162. Adamnan speaks what became of his relics at last ;
of his body as being there when many places, including Durham,
he wrote, p. 164. So again Bede, claimed to have portions of them.
H. E. iii. ' 4. The Annals of 2 Vit. S. Cuthb. viii.
Tighernach and of Ulster record 3 Symeon, Hist. Heel. Dunelm.
a series of enshrinings which took i. 15.
place in Ireland in the eighth

§§ 4-6-] WRITINGS. lxxv
Often would he carry a bag of flour on his shoulders from
the mill to the kitchen. In fastings, vigils, prayers, medi
tations, preachings, and other works of charity, he was un
wearied beyond belief. He used a stone for a pillow, and
would lie on the ground, with only a leather hide under him.
And, notwithstanding all his austerities, he was worthy to
be admired by all for his handsome face, his ruddy cheeks, and
his well-nourished appearance. The mortifications become
still more severe in O'Donnell's Life (Tr. TJi. 437).
§ 6. It has been already mentioned that Columba was a
poet, and in all probability a member of the Order Columba's
of the Bards. Three Latin hymns are attributed works.
to him, viz. Altus Prosator and its complement In te Christe,
with a third beginning Noli Pater. There are also two
Irish poems, viz. the Farewell to Aran, and a poem on the
occasion of his flight from King Diarmait, as well as several
others which have less claim to be considered genuine. Dr.
Reeves prints two of these, which are at any rate very
ancient, with translations. Each of the Latin hymns has
a preface describing the occasion of its composition x-
The so-called Rule of St. Columba, printed in Irish and
English in Haddan and Stubbs, ii. 119, Skene, Celtic
Scotland, ii. 508 (English only), and elsewhere, is not a
Rule at all corresponding to St. Benedict's, but rather
a collection of maxims for a solitary who was to live
in a cell contiguous to a monastery2. Colgan, who lived
before the dispersion of Irish MSS., knew of no other Rule
1 On the Latin Hymns see inside, at Cladh an Biseart (cemetery
Todd, Liber Hymnorum, 1869, 201- of the Disert) two or three fields to
263; Diet, of Hymnology, art. the NE. of St. Mary's at Iona.
Altus Prosator ; on these and the Here was found a fragment of
Lrish poems Reeves, Adamn. 1857. a cross with figure on it, and
lxxviii, 264 ; 1874, xl ; Healy, 326. near it the boulder stone with
For a remarkable legend con- a cross on it called St. Columba's
cerning the Alius, see 0' Curry, pillow. On such cells see Reeves,
MS. Materials, 76. 1857, 366, 418 ; 1874, exxiv,
2 There are foundations which exxxvi ; O' Curry, MS. Materials,
may be those of a Bisert or hermit's 374.
cell, eight paces long by four across

lxxvi INTRODUCTION. [ch.vii. §7.
of St. Columba, and to this one he attached very little
importance \
§ 7. A few words may be said about the religion of St.
Hig Columba and of the Scotic Church in his time.
religious It was certainly neither ' Roman ' nor ' Protes-
opimons. t£m^, jq tjie or(jmary Sense of those terms ; the
modern system that comes nearest to it is that of the
Churches of the Anglican Communion as understood by the
school which has arisen out of the Tractarian movement.
We find evidence of Confession, public however rather than
private, optional rather than compulsory, and absolution
was usually deferred till the penance had been performed 2 ;
of Invocation of Saints 3 and confidence in their protection ; of
belief in the Real Presence ; of the practices of fasting * and
penance, of prayers for the departed, and of the sign of
the Cross. But we find no indication of the 'worship'
now offered to the Blessed Virgin and the Saints, nor of
Unction of the sick in any form, nor the least allusion to
any supremacy in the See of Rome, or indeed to any con
nexion therewith. The atmosphere of miracle, in which
Adamnan lived when he wrote, was that of the times, and
is very similar to what we find in Bede. Everything was
thought possible or even probable when related as a miracle.
Adamnan told the stories as they were told to him or to
Cummian, perhaps with a little unconscious infusion of the
miraculous element. Some have found it impossible to ex
plain such narratives without attributing deliberate invention
1 On this and other Irish Rules fat, and that he became so thin
see Reeves, Adamn. 1857, 336 ; that the impression of his ribs
1874, ci. through his woollen tunic was
2 Warren, p. 148, and see above, seen in the sandy beach at Iona,
iv. § 12. p. xlvi. where he used to lie at night.
3 Invocation of Saints has not And it is said that Diormit his
been revived in the Church of gillie contrived a tubular stick by
England. means of which he secretly in-
4 Some genuine tradition of St. troduced butter into the pottage
Columba's asceticism is probably of nettles, whereby he brought
enshrined in the curious story upon himself a severe rebuke.
that he resolved to take nettle (Tr. Th. 436 ; Mart. Doneg. 165 ;
pottage without any dripping or Cod. of Oengus c.)

ch. viii. § i.] SUCCESSORS. lxxvii
to the narrator1. The ' story of the staff' (ii. 14) has been
instanced as a case of this kind. There is no need however
to doubt that in Adamnan's mind a very simple matter had
assumed a miraculous complexion. If St. Columba sent
St. Cainnech's staff after him by some ship which reached
Ireland sooner than his own, this would explain the facts,
and what was first believed to be providential would very
soon be regarded as miraculous, and related as such in all good
faith, with ' the exaggerations (and suppressions) of detail
which transform the providential into the miraculous,'
but without any intention to deceive.
VIII. Columba's Successors, up to and including
Adamnan.
During the eighty-two years that passed between the
death of St. Columba and the accession of his biographer
Adamnan, the ninth abbot of Iona, seven abbots presided
over the house. A short notice of each of these will serve
to connect the lives of Columba and Adamnan 2.
§ 1. Columba was succeeded by his first cousin Baithene,
whom he had brought up as his foster-child, Baithene
and who to the last was one of his most inti- 597-6°°-
mate associates. Having been a monk in Derry, he came
with St. Columba from Ireland, as one of ' the twelve,' and
presided over the monastery of Magh-Lunge in Tiree, a peni
tential house, occasionally visiting and performing duties
in Iona and elsewhere. There is a curious story of his
seeing three empty chairs in heaven ready for St. Ciaran,
St. Columba, and himself. He was sometimes employed
in copying manuscripts. He was full of the spirit of prayer ;
while walking his hands were clasped under his habit ;
while reaping he prayed as he carried the handfuls of
1 E. g. the Duke of Argyll, great number of references to ear-
Iona, p. 45. lier works will be found, also the
2 For further particulars, see digest of facts under each name
the Dictionary of Christian Bio- in Reeves, 1857, 370-376, 1874,
graphy under the names, where a cxlvii-cxlix ; Healy, 331-334.

Ixxviii INTRODUCTION. [ch.viii.
oats, and at his meals he would say Deus in adiutorium meum
intende between every two morsels of food. Having ruled
in Iona for three years, he fainted by the altar on June 4, 600.
The brethren wept around him, and Diormit, Columba's
old attendant, thinking he was dying, remarked how small
an interval would separate the feast days of the two abbots.
Baithene opened his eyes, and prayed that he might be
taken on the same day as his dear master. His prayer
was heard, and he, like Columba, departed on the 9th
day of June. Columba used to liken him to John the
beloved disciple, and he was afterwards said to have had no
equal on this side the Alps in knowledge of Holy Scripture.
§ 2. Baithene was succeeded by Laisren the third abbot,
Laisren, whose father, Feradach, was first cousin both
600-605. 0f himself and of St. Columba. Laisren was
a pupil of St. Columba, and was with him and Diormit at
Ardnamurehan in 572. He was in charge of Durrow, and
superintending building operations there, during St. Colum
ba's life. From the abbacy of Durrow he was raised to that
of Iona on the death of St. Baithene.
§ 3. The next abbot was Fergna Brit, said to have been
Fergna Brit, a bishop, but Dr. Reeves thinks there could not
605-623. have keen a bishop-abbot at Iona so early. He
was of noble Irish descent, of the same race as St. Columba,
but not so nearly related to him as his predecessors had
been. Adamnan calls him Virgnous. His surname may
indicate that he was of British descent on the mother's side ;
cf. Acta SS. Jun. ii. 237a, Colgan, Acta SS. 448a. He ruled
in Iona from 605 to 623, but no events of his abbacy
are recorded on any good authority.
§ 4. Seghine, nephew of Laisren the third abbot, succeeded,
Seghine, and during his abbacy he was connected with
623-652. some very imp0rtant affairS; though of his private
life we know very little. He founded a church on Rechra
island in 634, and he cherished recollections of St. Co
lumba and his times, which he imparted to those who re-

§§ 1-6.] ABBOTS OF IONA. Ixxix
lated them to Adamnan. He was a leading advocate of
the Celtic Easter observance, and hence the letter addressed
to him by Cummian in 634. Colgan and some later authorities
have identified this Cummian with the seventh abbot of
Iona, but it seems hardly likely that one who so strenuously
espoused the Roman side in the Paschal controversy would
ever have become abbot in the principal Columban monas
tery in the seventh century. His letter to Seghine was sent
in reply to his being charged with being a schismatic, and a for-
saker of his country's traditions. In this letter Cummian
says ironically: ' Roma errat ; Hierosolyma errat ; Antiochia
errat ; totus mundus errat ; soli tantum Scoti et Britones
rectum sapiunt ! ' The letter is valuable as showing the
position taken up by the advocates of that more correct cal
culation of Easter which at last prevailed, and the learning
with which it could be supported. But Seghine remained
unconvinced. In 640 he may have been included as ' Sege-
nus presbyter ' among the Irish clergy whom John IV,
while pope elect, addressed on the same subject. It was
during Seghine's abbacy that Oswald king of Northumbria
applied to the Scotic Church for a missionary bishop, and
that, after the return of one ' who was unsuccessful, St. Aidan
was consecrated, and sent out as first bishop of Lindisfarne.
Having ruled for twenty-nine years, Seghine died in 652.
§ 5. He was succeeded by Suibhne, the sixth abbot, son
of Cuirtri, of whose genealogy nothing is known. Suibhne,
Colgan has a short notice of him at Jan. n, con- 652-657.
taining nothing of importance.
§ 6. The seventh abbot was Cuimine Ailbhe (surnamed
also Fionn or Albus, the Fair), nephew of Seghine cuim;ne
the fifth abbot. He wrote a book De virtutibus Ailbhe,
Sancti Columbae, which has been transferred by 57~ 9°
Adamnan into his own pages, and is mentioned by him in
the fifth chapter of his third book. He probably went to
1 Named Corman, but only on Boethius, c. 1470-1536. See Aidan,
the doubtful authority of Hector in Diet. Chr. Biography.

lxxx INTRODUCTION. [ch. viii.
Iona to be under his uncle Seghine, and on the death of
Suibhne the family succession was restored in him. We have
seen above, p. lxxix, that he is to be distinguished from the
Cummian who advocated the Roman Easter. He died in 669.
§ 7. The next in the succession was Failbhe, who was
Failbhe, great-grandson of Duach, first-cousin of Columba
669-679. an(j 0f Baithene. He is twice mentioned by
Adamnan, and is said in the Martyrology of Oengus to have
twice revisited Ireland. All the annals record a journey in
673 and a return in 676. The Paschal controversy and
missionary enterprise have both been suggested as possible
reasons for his going into Ireland. St. Maelrubha, abbot
of the Irish Bangor, went on a mission to the north-west
of Scotland about that time. Failbhe died in 679.
§ 8. Adamnan, the ninth abbot, and author or compiler
Adamnan's °^^le Life of St. Columba, was born twenty-seven
childhood, years after the death of the latter, namely, c. 624,
°79-7°4- an(j probably in SW. Donegal. His father,
Ronan, was great-great-grandson of Sedna, uncle of St.
Columba ; his mother, Ronnat, was connected with an im
portant race. His name, Adamnan, is a diminutive of Adam,
either double, -an + an, or a compound with nan, ' little '
(nanus), and appears in various forms ]. Nothing whatever is
1 The consonants d, m are first disguised hy phonetic changes,
aspirated (dh, mh), and then, and by the endearing prefix mo
being thus weakened, are finally ( = my}, as we say ' Our Lord '
lost, so that we have the forms and ' Our Lady,' and the diminu-
Ownan, Eunan, &c. St. Eunan, fives -an and -og. Thus from
the patron of Raphoe, has been Aedh we have Aedhan (Aidan),
wrongly supposed to have been and also Mo-aedh-og, or Moedhog,
a different person from St. Adam- pronounced Mogue. Further, we
nan. Sir James Ware represents have the last letter of ' Saint '
Raphoe as founded by Columba, attracted, as in Tedan for St.
repaired by Adamnan, and made Aidan, Tantony for St. Antony,
a cathedral by ' St. Eunan.' Fope Tooley and Tulius for St. Olaf,
Clement XII sanctioned a mass of and Tobin for St. Aubin. Thus
' St. Eunan ' for Sept. 7, on which Eunan (Adamnan) appears as
day the Bollandists and Alban Deunan and Thewnan in Scot-
Butler have notices of this same land. (See Reeves, 1857, lxi. 256 ;
fictitious saint. The names of 1874, clxiv, clxix; Todd, St. Patrick,
Irish saints are sometimes much 115 n.)

§§ 6"I°-] ADAMNAN. lxxxi
known of his early history. A curious story of his school-boy
life, improbable, though not impossible, is told in the life of
Finnachta the Festive, subsequently monarch of Ireland 1-
The Aberdeen Breviary represents him as admitted to be
a monk by St. Columba, and even Baronius in the Roman
Martyrology (Jun. 9) makes him contemporary (aequalis).
§ 9. He was doubtless brought up in some of the monastic
schools, and, when he decided to be a monk, his Education,
thoughts would naturally turn to Iona, where &0-
Seghine his kinsman had been abbot during the whole of his
life. Seghine lived till Adamnan was twenty-eight. During
his time, and that of Suibhne, Cuimine, and Failbhe, we
may suppose that Adamnan so progressed in piety, learning,
and influence, as to be distinctly marked out among his
kinsmen for the chair of St. Columba. Dr. Reeves thinks
that there is sufficient evidence to justify Ward (R. C. Dean
of Dublin) in the statement, ' Edoctus est omnes liberates,
sacras et asceticas disciplinas, linguas etiam Hebraicam et
Graecam ; et quidquid patria lingua (in qua turn pleraeque
scientiae et Druydum quae non fuere damnata dogmata)
scriptum esset vel artium, vel legum, vel historiarum 2. '
His works show that he could write Latin, not classical
indeed, but good of its kind, quite different from that of
St. Patrick for example ; also that he had at least an interest
in and some slight knowledge of Greek and Hebrew. Bede,
Ceolfrid, Alcuin, Fordun, and Irish writers, all bear high
testimony to his learning and goodness 3- In ii. 45. p. 121,
we find him on three occasions out with the sailors when
they went to the mainland for timber, &c. In 675 Finnachta,
mentioned above, succeeded as monarch, and it is said that
Adamnan was his anmcara or spiritual director.
§ 10. In 679 Adamnan, being now fifty-five years of age,
succeeded to the chair of St. Columba. Bruide, son of Bile,
king of the Picts, was now his contemporary, and appears to
1 Reeves, 1854, xlii ! z847, cxlix. Lovanii, 1662, p. 218.
2 Vardaei S. Sumoldi Acta, &c. 3 Reeves, 1854, lvii ; 1847, dxi.
f

lxxxii INTRODUCTION. [ch. vm.
have been his intimate friend. In the Irish Life of Adamnan
Succeeds as is a curious story of this king's burial at Iona
abbot in m 6Q3< Aldfrith or Ealdfrith, the Northumbrian
life and prince who succeeded his brother Ecgfrith as
works. kmg m 685, was at the time of Adamnan's ac
cession (679) a refugee in Ireland, and during his exile was
under instruction with Irish monks, for some time at least,
according to the author of the early anonymous Life of
St. Cuthbert1, at Iona, which is in accordance with the state
ment of Bede, ' in insulis Scottorum ob studium literarum
exulabat2'. The Irish knew Aldfrith as ' Flann Fina
mac Ossa,' from Fina his alleged Irish mother and Oswiu
his father. It was probably his connexion with Ireland
through his mother that determined the place of his retire
ment and education. He was called the foster-son or
alumnus of Adamnan, and when he came to the throne he
readily restored sixty Irish captives whom his brother's
general had carried away from Meath. It was probably
with this object, among others, that Adamnan visited the
Northumbrian court in the first year of Aldfrith's reign, and
perhaps at the instance of King Finnachta. He appears to
have kept up frequent communication with Aldfrith, to
whom he presented his book De Locis Sanctis. While in
Northumbria, he came under the influence of men more
learned than himself, and changed his earlier convictions
with regard to the Roman Easter and other observances.
But he was unable to convince the brethren at Iona. In
692, he visited Ireland on political as well as ecclesiastical
business, and appears to have been opposed to his old friend
King Finnachta, and to have prophesied that his life should
soon be cut off by fratricide, for that he had not given the
same privileges to the lands of Columcille as were enjoyed
by those of Patrick, Finnian, and Ciaran. And Finnachta
fell by the hand of his cousin in 695. Adamnan seems to
have been far more successful in promoting the new Easter
1 Lib. iii. § 6. 2 Vit. S. Cuthb. xxiv.

§ i°.] ADAMNAN. lxxxiii
observance, &c. in Ireland than he had been in Iona. He
again visited Ireland, in 697, for legislative purposes, and it
is thought that he compiled his Life of St. Columba between
this visit and the former one. In the Life he scarcely
alludes to the Paschal controversy, and it has been suggested
that he wrote it for the Irish Columbans, who had accepted
his later teaching, and not for those of Iona, who held out
for the ancient Celtic traditions. This supposition is contra-
indicated by such terms as nostra insula (applied to Iona
insula), nostrum monasterium, &c. The Rath of the Synods
and the cross of Adamnan at Tara are supposed to be con
nected with a great convention held there during this second
visit \ The enactments of this synod were called ' Lex
Adamnani,' as modern Acts of Parliament are often named
after their chief promoters. The main object of this law
appears to have been to renew St. Columba's measures for
the exemption of women from military service, and the one
thing said of Adamnan in the Calendar of Oengus is ' To
Adamnan of Iona whose troop is radiant, noble Jesus granted
the lasting liberation of the women of the Gael,' with refe
rence to which the Leabhar Breac gives the story about
Adamnan having seen one woman dragging another by
a reaping-hook fastened in her breast 2. Adamnan seems to
have remained in Ireland until 704, in which year he
returned to Iona, where he soon after died. He had
received the Roman tonsure in Ireland, and, says Mac Firbis,
1 Tara had been deserted for this by St. Adamnan. Other
134 years, in consequence, as is memorials at Tara are Adamnan's
said, of a curse pronounced upon 'pavilion' (site), 'chair,' mound,
it by St. Buadan in 563 (for and cross. Daniel O'Connell held
a picturesque account of which there what would now be called
see O'Curry, Manners, &c. ii. 336), 'a monster gathering' in 1843.
when the last assembly of the ' There was a million and a half
tribes under a king was held. with Dan,' said the widow Keelan
But it has never ceased to be (cp. p. Ivi, n.). And quite lately a
as a great national vulgar modern statue of St.

centre. The Rath of the Synods Fatrick has been set up in the
is so called from synods said to very centre of the central rath.
have been held therein by SS. 2 Reeves, . 1857, 179; Stokes,
Patrick and Brendan, as well as Cat. Oeng. cxxxix, cxlvi.
f 2

lxxxiv INTRODUCTION. [ch. vm.
' it was a great surprise to his congregation to see him with
that tonsure. ' He appears to have arrived after Easter in
704, and, as Bede points out, he was taken to his eternal
rest before another Easter, and thereby delivered from any
discord with the brethren on that subject (H- E. v. 15). He
died on the 23rd of September, but we have no further
record of the circumstances of his death or burial. The
church of Skreen in co. Sligo is said to derive its name
from a shrine of Adamnan preserved there '.
§ 11. Adamnan may be regarded as a sort of link between
His place an ear^er an(^ a ^ er phase in the history of
in history, the ancient Church of Ireland. He was brought
up in the 'old learning,' but he adopted and
promoted the Roman Easter and tonsure, to which the Celtic
sentiment was so strongly and so long opposed. His un
doubted writings are the work De Locis Sanctis, taken down
on waxed tablets from Arculf s dictation, and then put into
literary form, probably about 688, and the Life of St. Columba,
compiled from earlier memoirs and the traditions of Iona
between 692 and 697. This Life is described by Pinkerton
as 'the most complete piece of such biography that all
Europe can boast of, not only at so early a period, but through
out the whole middle ages ' ; by Dr. Reeves, as 'an in
estimable literary relic of the Irish Church : perhaps, with
all its defects, the most valuable monument of that institution
which has escaped the ravages of time,' and as ' one of the
most important pieces of hagiology in existence * ; by Bishop
A. P. Forbes, as ' the solitary record of the history of the
Church of Scotland, and, with the exception of Bede and
the Pictish Chronicle, the chief trustworthy monument till
we come to the Margaretan reformation ' ; by Montalembert,
as ' un des monuments les plus vivants, les plus attrayants
et les plus authentiques de l'histoire chretienne.' And the
Duke of Argyll well says, ' that we find in Columba's Life,
1 On the shrine or shrines of Adamnan, see' Beeves, 1857, Ixiii ;
1874, clxv.

§§ 10-12.] SCHISM IN IONA. lxxxv
not only the firm foothold of history, but the vivid portrait
ure of an individual man . . . Not one historical character of
the time ... is in any similar degree known to us. On one
spot, and one spot only, of British soil, there shines in this
dark time a light, more vivid even than the light of common
history — the light of personal anecdote and of domestic
narrative. When we land upon Iona, we can feel that we
are treading in the very footsteps of a man whom we have
known in voice, in gesture, in habits, and in many
peculiarities of character ; and yet, of a man who walked on
the same ground before the Heptarchy, when Roman cities
still stood in Britain, and when the ancient Christianized
Celts of Britain were maintaining a doubtful contest with
Teutonic heathenism V
Adamnan is said also to have written a Life of St. Patrick,
certain poems, a work on Irish history, and an epitome of
Irish laws 2.
Many churches, wells, &c. are dedicated to him both in
Ireland and in Scotland, and Reeves points out that the
dedications to St. Columba and to St. Adamnan keep very
close together 3.
§ 12. After the death of Adamnan there was a schism
in Iona between those who at last came over to Schism
his later views, and those who did not, and there ln Iona-
appear to have been rival abbots. In 717 the Columban
monks were expelled from the kingdom of the Picts. In
794 Iona was for the first of many times ravaged by Danish
pirates. In 814 to 831 the monastery was rebuilt with
stone and the shrine of St. Columba set up therein. In 878
the shrine and relics of St. Columba were taken to Ireland.
In 1059-1093 Queen Margaret rebuilt the monastery. But
during the eleventh and twelfth centuries Iona shared in the
general decadence of the old Celtic Church, and in 1203 were
founded a Benedictine abbey and nunnery in I, or Iona, in
1 Zona, 55-57. 3 Reeves, 1857, lxi-lxvii ; 1874,
2 Reeves, 1857, lx; 1874, clxiii. clxiv-clxix.

lxxxvi INTRODUCTION. [ch.viii.
honour of God and of St. Columba. The ruins, still stand
ing, are those of the buildings of this foundation, though
probably imagined by many tourists to be those of St.
Columba's monastery.
§ 13. This Introduction, which has perhaps extended to
Conclusion ¦ an un<me length, may fitly close with Dr. Reeves's
Adamnan's account of Adamnan's Latin style, from the
a m & y e. memojr meiu<je(i m the appendix to his preface.
§ 14. 'Of Adamnan's two Latin works, the tract De Locis
Adamnan's Sanctis is the better written and more flowing, but
style. jt bears a striking resemblance to the other in
many particulars of style, and the use of peculiar words and
phrases. In the following pages the reader will observe the
liberal employment of diminutives ' so characteristic of Irish
composition ; and he will find them, in many cases, used
without any grammatical force, and commutable, in the same
chapter, with their primitives. The same tendency is also
observable among verbs in the use of frequentatives and
intensitives. He delights in the distributive numerals in
stead of cardinals, and in the adjective termination -ax where
admissible ''. He uses the pluperfect for the perfect, and the
nominative instead of the ablative absolute. He occasionally
employs Greek, or Greco-Latin words * ; and in a few in
stances introduces . Irish or Hiberno-Latin expressions.
Proper names he sometimes inflects according to the rules
of Irish grammar, so that in a Latin narrative they present
an anomalous appearance. Above all, the artificial, and
often unnatural, interweaving of his words, in long sentences,
and the oft-recurring ablative absolute in awkward posi
tion, will strike the reader as remarkable features of the
style.' We may note too his habit of giving a Latin equivalent
instead of or in addition to a native name, as is also done by
1 See Glossary, s. v. Diminuliva. 3 And Greek letters. Such uses
2 Note also his use of adjectival of Greek are found in other early
forms agreeing with insula (Ed.). Irish writings (Ed.).

§§ I2-I4-] LATIN NAMES. lxxxvii
Bede, Giraldus Cambrensis, Colgan, O'SuUivan Bear, and
others. Such interpretations are of great value as being
many of them given by men to whom the Irish language
was the mother tongue, and when the place-names were well
understood.

Bishop Hatfield's Hall, Durham,
June 9, 1894.

AUTHORITIES CITED.

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Ancient Laws of Ireland : see p. xxii, 11.
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Annals of Ulster. Originally compiled down to 1498, and continued to
1604. See O'Curry, MS. Materials, 83-92. Vol. i has been edited by
Hennessy in the Irish Rolls Series. Vol. ii is in preparation by
McCarthy.
Antiphonarium Benchorense : MS. of seventh century, printed in
Muratori, Anecd. Biblioth. Ambrosianae, iv. 121-159 ; Migne, Patrol. Lat.
lxxii, 582 ; issued in facsimile by the Henry Bradshaw Society,
1892. See p. 78 n.

XC AUTHORITIES CITED.
Arehaeologia of the Society of Antiquaries, London, from 1770. Vols.
1-53-
Argyll, Duke of, Iona. Edinb. 1889.
Baedae Opera Historica cura Joh. Smith. Cantab, 1722.
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BreviariumAberdonensis Ecclesiae: Two parts. Edinb. 1510. Reprint,
Lond. 1854.
Cainnech, St., Brussels Life of; in Acta SS. Hib. ex Cod. Salm., q. v.,
cols. 361-391. The Salamanca codex is preserved in the Burgundian
Library at Brussels.
Calendar. See Martyrology.
Cambrensis Eversus. An elaborate criticism of Giraldus, written in
Latin by Dr. John Lynch (Gratianus Lucius) and first printed in 1662
(at St. Malo?). Edited, with translation and notes, by Matthew
Kelly. Three vols. Dublin, printed for the Celtic Society, 1848-1852.
Carle ton, William, Traits and Stories of the Irish Peasantry : fifth ed.,
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Chronicon Scotorum. From the earliest times to 1135, with a supple
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Codex Bruxellensis. A MS. volume in the Royal Library at Brussels,
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Life of St. Patrick, which is wanting in the Book of Armagh. De
scribed in Anal. Boll. i. 539.
Codex Marshianus vel Marshii. A MS. volume in Primate Marsh's
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V. 3. 4. and containing the lives of twenty-eight saints, all Irish
except St. Anthony (Beeves, 1857, p. xxv).
Colgan, Acta Sanctorum -Hiberniae, Lovanii, 1645. The first volume
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Colgan, Triadis Thaumaturgae, seu Divorum Patricii, Columbae, et
Brigidae Acta. Lovanii, 1647. Uniform with the last, and called
Tomus Secundus.
Cuminii sive Cummiani Albi Vita S. Columbae. See Pref. p x.
Cusack : see Tripartite.
Cuthbert, St., Bede's Life of, in Baedae Opp. : cura Smith, q. v.
Cuthbert, St., Anonymous Life. In Acta SS. Boll., Mar. 20, pp. 117-124,
and in Bedae Opp. Minora, ed. Stevenson, pp. 259-284.
Cuthbert, St., Libellus de Ortu Sancti Cuthberti. In Miscellanea Biogra-
phica, Surtees Soc. vol. 8, Lond. 1838.

AUTHORITIES CITED. xci
Cuthbert, St., Metrical Life of : MS. at Castle Howard. Printed in vol.
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D'Achery, Spieilegium, 13 vols. Par. 1665-77.
Dempster, Thomas : Menologivm Scotorvm. Bononiae (Bologna) 1622.
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F.S.A. Sc. Edinb. 1883. (286 copies issued.)
Dictionary. See Julian, Murray, Smith and Wace.
Ducange : Glossarium Mediae et Infimae Latinitatis conditum a Carolo
Dufresne Domino du Cange. Parisiis, 1840-50. 7 vols. A later ed.
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Dunraven, Lord, Irish Architectural Antiquities : edited by Margaret
Stokes. Lond. 1878.
Elton, Charles I., F. S. A., Origins of English History, Lond. 1890.
Four Masters, Annals of the Kingdom of Ireland, from the earliest
period to A. d. 1616. Compiled by Michael O'Clerigh and three
other Franciscans. Edited by Dr. O'Donovan. Seven vols. Dublin,
O'Curry, MS. Materials, 140-155.
Freeman, Norman Conquest, 3d ed. 5 Vols, and Index vol., Lond.
1877-79.
Giraldi Cambrensis Topographia Hibernica : in the fifth vol. of his
works. Rolls Series. Lond. 1867.
Godric, St. : see Reginaldus.
Haddan and Stubbs, Councils and Ecclesiastical Documents of Great
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Healy, the Most Rev. John, D.D., &c. : Insula Sanctorum et Doctorum.
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Jocelini Vita Kentegerni : edited by Bp. Forbes, with translation, in
Historians of Scotland, vol. v. Edinb. 1874.
Jocelini Vita S. Patricii : The sixth Life in Colgan, Tr. Th. 64-108.
Transl. by E. L. Swift. Dublin, 1809.
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XC11 AUTHORITIES CITED.
Leabhar Breac, The Speckled Book, MS. in the Royal Irish Academy,
Dublin, compiled from ancient sources about end of fourteenth cen
tury. Published in facsimile. Dublin, 1876. See O'Curry, MS.
Materials, 352.
Le Fanu, Seventy Years of Irish Life, London, 1893.
Liber Hymnorum, MS. in Library of T. C. D. Partly edited by Dr.
Todd. See p. 78 n.
Liber Kilkenniensis (so called) : see Codex Marshii.
Loofs : see p. xxiv.
Lorica of St. Patrick : see pp. xxxi, 13.
Lynch : see Cambrensis.
Mac Firbis, Duald, Annals, now usually quoted as Chron. Scotorum, q. v.
Martene, Edm., De Antiquis Ecclesiae Ritibus, 3 vols. 4to. Rotomagi,
(Rouen), 1700-1702.
Martyrology of Donegal : compiled in the Franciscan Convent of
Donegal by Michael O'Clerigh, and finished Apr. 19, 1630 ; pub
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Martyrology of Oengus, a metrical festology attributed to Oengus the
Culdee (beginning of ninth century), but written after a. d. 982,
preserved in the Leabhar Breac and six other MSS. Edited by
Whitley Stokes, with glossary and translation, in Trans. R. I. A.,
Irish MS. Ser. vol. i. pt. i, June 1880.
Missale Stowense. The earliest surviving Missal of the Irish Church.
MS. and shrine formerly in the Stowe Library, now in the library
at Ashburnham Place. Printed in Warren's Celtic Liturgy, q. v., p. xciv.
Missale Vetus Hibernicum. MS. and satchel at C. C. C, Oxford.
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Montalembert, Les moines d'Occident : Paris, 1860-77. Authorized
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Muirehu Maccumachtheni, Life of St. Patrick, c. a. d. 700, included in
Stokes's ed. of the Tripartite, q. v. and in Analecta Bollandiana.
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O'Curry, Eugene. On the Manners and Customs of the Ancient Irish.

AUTHORITIES CITED. xciii
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XC1V AUTHORITIES CITED.
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GENEALOGICAL TABLE.
Niall 'of the Nine Hostages,' Monarch of Ireland 379-405 '

Laoghaire or Leary, Monarch of Ireland 428-458 ;
nominally converted by St. Patrick.

Conall Gulban, Head of one of the two great races of the Northern
Hy-Neill, the Kinell Conall2; slain 464.

Fergus Cennfada =f Erca, d. of Loarn Mor, 1st k. of Dalriada, in 503 d.

Sedna

Ninnidh

Enna Boghaine
Fedhlim =p Eithne * Brenann Gintech

Ainmire. k. of Ireland,
ob. 569.

Aedh, k. of Ireland,
ob. 598.

I
Colman

Aedl

Baedan, Feradach
k. of Ireland, ob. 586.

I
Duach

Maelcobha,
k. of Ireland.
ol>. 615.

Domhnall,
k. of Ireland,
ob. 642,

ILatsrm,
3rd abbot 600-605.

I

Calumtra, 1st abbot
593-597-

Fiachna Amhalgaidh

Tinn

Ztghint,
5th abbot 623-652.

Ernan

Pipan

Battfjme, Bodaighe
2nd abbot
597-600. Faelan

Failbhe

Ronan =p Eonnat CttimttU,
7th abbot 657-669.
ateamnan,
9th abbot 679-704.

JailfjfjE,
8th abbot 669-679.

jFstflna iSrtt 5,
4th abbot 605-623.

SuibipiC, the son of Cuirtri, wa.s the 6th abbot 652-657, but nothing is known of his extraction.

1 According to ancient Irish tradition, Niall was killed by an arrow shot across the river Loire by Eochaidh, son of the king of Leinster, A. d. 405.
2 The other race, the Kinel Owen, were descended from Owen Gulban, another son of Niall. The Southern Hy-Neill were the descendants of
Niall by another wife ; p. 23 n.
3 Succeeded by his brother Fergus Mor (2nd king), who was succeeded by his son Domhangart (3rd king), from whom were descended several
kings, &c, who come into Adamnan's Life of St. Columba, and who were all related to him through his grandmother Erca.
' Tenth in descent from Cathaeir Mor, king of Ireland, a.d. 120.
s The genealogy of Fergna Brit may be one generation too long.

TofoUotcji. xciv.

CORRECTIONS AND ADDITIONS.

P. xliv, note 2. Dr. J. H. Bernard thinks that the Domnach Airgid
did not originally belong to the case, and is not earlier than the
eighth century. Trans, of R. Irish Acad, xxx, pt. 7, pp. 307, 309.
P. 21, note 4, Add the ref, Acta SS. Hib. ex cod. Salm. col. 375.
P. 35, line 21, read Britones, and in note 4, read Marshii.
P. 39, note 3, read Marshii.
P. 41, note 2, read Martyrs'.
P. 44, line n, read transmotata ; note 2, after Ireland add and Scotland,
and in note 5, after ch. 35, add ii. 27, and at end of note, See Glossary
s. v.
P. 46, note 6, read Nigrum.
P. 58, note 1, line 4, add ref., Acta &c. as on p. 21, col. 379, and at the
end, See Glossary s. v.
P. 74, line 13, vita comite should be in Italics. See p. 102, note 2.
P. 78, note 4, read tiag (tiaga is plural).
P. 82. Codex B adds to title o/ii. 13, ' in vortice brecain.'
P. 83, note 1, add at end, Acta &c. as on p. 21, col. 388.
P. 84, line 20, read terrain.
P. 91, line 2, read homuncio.
P. 137, note 4, add at the end, Tylor, Primitive Culture, 1871, i. 94-97 ;
E. Peacock in Archaeological Journal, March 1894, p. si.andreff. The
Illustrated London News of Apr. 14, 1894, says of the palace at Man-
dalay in Burmah that it is literally reared over the bones of some
fifty persons of both sexes, and of all ages and ranks, sacrificed for
the purpose, and that four of the victims were buried under the
throne itself, p. 453.
P. 160, note 2, erase comma after Eddii.

VITA SANCTI COLUMBAE

aIN NOMINE IESU CHRISTI ORDITUR PRAEFATIO.
Beati nostri Patroni, Christo suffragante, vitam descrip-
turus, fratrum flagitationibus obsecundare volens,
in primis eandem lecturos quosque admonere The origin
procurabo ut fidem dictis adhibeant compertis, et tf„i^ %
res magis quam verba perpendant, quae, ut the work.
aestimo, inculta et vilia esse videntur ; memine-
rintque regnum Dei non in eloquentiae exuberantia, sed in
fidei florulentia constare ' ; et nee ob aliqua Scoticae '', vilis
videlicet linguae, aut bhumana onomata3, aut gentium ob-
a Incipit prima praefatio apologiaque Adomnani abbatis sancti scriptoris in vitam
S. Columbae confessoris et abbatis C — vite sancti Columbae S. Incipit prelogus Adamnani
abbatis in vita sancti Columbae abbatis et confessoris D. om. F. Codex B acephalus est,
hodieqtie ad -ro pectore verbo in cap. 3 incipit. b nomina anomala inepte Boll.

This paraphrase of
1 Cor. iv. 20, ' Non enim in ser-
mone est regnum Dei, sed in
virtute,' Vulg., has apparently
been suggested by a similar pas
sage in the preface to the Life of
St. Martin by Sulpicius Severus,
quoted by Reeves, who thinks
that Adamnan has borrowed
other ideas from the same source.
2 Scoticae"] Irish, so passim ; see
note on Scotia, below, p. 5. The
Celtic tongues were characterized
as barbarous by Gregory, Bede,
and others.
3 onomatai] This is the first of

many instances in which Adam
nan, following the fashion of his
time, makes use of Greek loan
words. Latin words were some
times written in Greek letters,
though often incorrectly, and
specimens of Greek, as for ex
ample the Lord's Prayer in Cod.
A. of Adamnan, were written in
a peculiar Irish form of the
Greek character (Beeves, 1857,
354 and facsimile PI. 3). Similar
instances occur in the Book of
Armagh, c. A. D. 807. See Intr.
iv. 5 13. Greek seems to have
been cultivated as a matter of

2 VITA SANCTI COLUMBAE. [praef. ii.
scura locorumve vocabula, quae, ut puto, inter alias extera-
rum gentium diversas vilescunt linguas, utilium, et non sine
divina opitulatione gestarum, despiciant rerum pronuntia-
tionem. Sed et hoc lectorem admonendum putavimus,
quod de beatae memoriae viro plura, studio brevitatis, etiam
memoria digna, a nobis sint praetermissa, et quasi pauca de
plurimis ob evitandum fastidium lecturorum sint a caraxata1.
Et hoc, ut arbitror, quisque haec lecturus forte annotabit,
quod minima de maximis per populos fama de eodem
beato viro divulgata disperserit, ad horum etiam paucorum
comparationem, quae nunc breviter caraxare disponimus.
Hinc, post hanc primam praefatiunculam 2, de nostri voca-
mine praesulis in exordio secundae, Deo auxiliante, mtimare
exordiar. b IN NOMINE IESU CHRISTI SECUNDA PRAEFATIO.
Vir erat vitae venerabilis et beatae memoriae, monasterio-
rum 3 pater et fundator, cum Iona propheta homonymum
a C. D. F. S. craxata A. octies in hac vita, quinquies praeterea in tractatu Be Locis
Sanctis, haec forma, verisimililer Adamnani propria, adhibetur. Stephanus Vitus, cuius
apographo Codicis A. usi sunt Colganus et Bollandistae, exarare hie et alibi substiluit ;
volens, ut ait Baertius, plus quam oportebat sapere. b Incipit praefatio secunda
C. F. S. Incipit secundus pxologus D.
interest and curiosity, but in xlvi. 389, etc.).
many cases with very slender 1 caraxata] Caraxare, to write
knowledge (Beeves, 1857, 158 n.). (craxare in Cod. A. and in De
We find in the Baflgor 'Anti- Locis Sanctis, xraxare in the Irish
phonary' (a.d. 680-691), proto, 5a, Cod. Lat. Paris, 12021) is from
Alfaetai, nr, agie, I2r, agius, 15 V, xapaoo-<v, to scratch, denoting the
pantes, ta erga, 15 v, zoen, 36 V. action of the stylus on waxed
If we had more liturgical remains tablets ; it had been used by
of the old national rite, we should Latin writers as early as Pruden-
probably find survivals of Greek tius. Colgan and the Bollandists
similar to those still remaining have adopted Stephen White's
in the Eoman service - books, improper substitution of exarare.
which are analogous to the Latin 2 praefatiunculam] On the fre-
survivals in the English Prayer- quent use of diminutives by
book, and carry us back to times Adamnan and other Irish writers,
when Greek was the principal see above, in the conclusion of
ecclesiastical language. It may the Introduction.
here be mentioned that Greek, 3 monasteriorum] The number

written phonetically in Eoman is variously stated at sixty-six
letters, was used somewhat ex- (Colgan), one hundred (Jocelin),
tensively in England as late as and three hundred (O'Donnell).
the eleventh century (Archaeologia,

praef. ii.] VITA SANCTI COLUMBAE. 3
sortitus nomen ; nam licet diverso trium diversarum sono
linguarum, unam tamen eandemque rem signi-
ficat hoc, quod Hebraice dieitur Iona ] , Graecitas cance of
vero a nEPiSTEPA 2 vocitat, et Latina lingua Co- the name
lumba " nuncupate. Tale tantumque vocabulum
homini Dei non sine divina inditum providentia creditur.
Nam et iuxta Evangel iorum fidem Spiritus Sanctus super
Unigenitum aeterni Patris descendisse monstratur in forma
illius aviculae quae columba dieitur : unde plerumque in
sacrosanctis libris columba mystice Spiritum Sanctum signi-
ficare dignoscitur. Proinde et Salvator in evangelio suo
praecepit discipulis ut columbarum in corde puro insertam
simplicitatem continerent ; columba etenim simplex et inno-
cens est avis. Hoc itaque vocamine et homo simplex
innocensque nuncupari debuit qui in se columbinis moribus
Spiritui Sancto hospitium praebuit : cui nomini non incon-
venienter congruit illud quod in Proverbiis scriptum est,
Melius est nomen bonum quam divitiae multae 4. Hie
igitur noster praesul non immerito, non solum b a diebus
infantiae hoc vocabulo, Deo donante, adornatus, proprio
ditatus est, sed etiam praemissis multorum cyclis annorum
ante suae nativitatis diem cuidam Christi militi, Spiritu
revelante Sancto, quasi filius repromissionis mirabili pro-
¦ UHPICTHPA A. F. S. NHniOTHTA peristeraC. nEPICTHPA Cott.
b adiebus A. duo verba saepe in cod. A. cohaerent 6.
1 JoMa]Heb.n3V,i. a dove, 2. pro- s Columba] On St. Columba's
per name 'Jonah.' Columbanus Irish names see above, in the
in the superscription of his epistle Introduction ^vi. § 1). There
to Pope Boniface IV made a simi- are more than 100 Irish saints
lar reference to his name in the called Colum, Colman, Columba,
same three languages. It no etc. mostly men, but in Conti-
doubt helped to determine the nental hagiology Columba is a
erroneous form 'Iona,' as the woman's name. Adamnan uses
name of the island 'Hy' or ' Y.' the forms Columba, Columbanus,
2 IIEPI2TEPA] See the various Columbus, and Columb.
readings. The confusion of long * Melius est, etc.] Prov. xxii. 1,
and short Greek vowels is com- Vulg.
mon in Irish MSS. The reading 5 Such cohesion is common in
of Cod. C. is probably an explana- MSS. of the date of Cod. A., and
tory gloss ( ' gentleness ') possibly is a transition towards complete
a misunderstanding of the Greek separation of all words.
capitals. B 2

VITA SANCTI COLUMBAE.

[PRAEF. II.

phetatione nominatus est. Nam quidam proselytus Brito *,
homo sanctus, sancti Patricii2 episcopi discipulus, Maucteus
st nomine, ita de nostro prophetizavit Patrono,
Mochta's sicuti nobis ab antiquis traditum expertis corn-
prop y. pertum habetur. 'Innovissimis,'ait, 'saeculitem-
poribus filius nasciturus est, cuius nomen Columba per omnes
insularum oceani provincias divulgabitur notum ; novissi-
maque orbis tempora clare illustrabit. Mei et ipsius duorum
monasteriolorum s agelluli unius sepisculae intervallo dister-
minabuntur 4 : homo valde Deo cams, et grandis coram ipso
meriti.' Huius igitur nostri Columbae vitam et mores de-
Contents scribens, in primis brevi sermonis textu, in quan-
of the turn valuero, strictim comprehendam, et ante
lectoris oculos sanctam eius conversationem
pariter exponam. Sed et de miraculis 6 eius succincte quae-
dam, quasi legentibus avide praegustanda, ponam : quae
tamen inferius, per tres divisa libros, plenius explicabuntur.
Quorum Primus propheticas revelationes 6 ; Secundus vero

1 proselytus Brito] A British
stranger. St. Mochta of Lugh-
magh, or Louth, (Aug. 19) is
described in his life as ' ortus ex
Britannia,' hence his title prose
lytus. He is said to have styled
himself in an epistle, 'peccator
prespiter, sancti Patricii disci
pulus,' and to have died in 534
(Annals of Ulster). The word pro
selytus is used by St. Patrick in
this sense both in his Confession
and in his Epistle on Coroticus.
According to a metrical aceount
quoted in the mediaeval notes
on the Calendar of Oengus (ed.
Stokes, cxxxii) St. Mochta had
300 priests, 100 bishops, and 80
psalm-singing noble youths, who
did no ploughing, reaping, kiln-
drying, nor any work save only
reading. 2 Patricii] The only allusion
made by Adamnan to St. Patrick.
3 monasteriolorum] We can hardly
attach any special meaning to the

diminutives here. But see Glos
sary. 4 disterminabuntur] This prophecy
cannot be shewn to have been
fulfilled. 5 de miraculis] The promissiuncula
referred to in the opening words
of i. 1.
6 propheticas revelationes] In later
times many spurious prophecies,
worthy to rank with those of
Merlin and Mother Shipton, were
attributed to St. Columba and to
other saints, who may at first
only have been called ' prophets '
in the sense of preachers. The
Irish have always been disposed
to welcome such predictions
(O'Curry, Led. onMS. Matetials, 382-
434). Even the Norman knight
John de Courcy, c. 11 76, kept by
him a book of St. Columcille's
prophecies, although as they were
written in Irish he could not
read a word of them (Joyce, Hist.
272). On mediaeval prophecies,

PRAEF. II.]

VITA SANCTI COLUMBAE.

divinas per ipsum virtutes effectas ; Tertius angelicas ap-
paritiones, " continebit, et quasdam super hominem Dei
caelestis claritudinis manifestationes. Nemo itaque me de
hoc tarn praedicabili : viro aut mentitum aestimet, aut quasi
quaedam dubia vel incerta scripturum : sed ea quae maiorum
fideliumque virorum tradita expertorum congrua relatione
narraturum, et sine ulla ambiguitate b oaraxaturum sciat, et
vel ex his quae ante nos inserta paginis reperire potuimus,
vel ex his quae auditu ab expertis quibusdam fidelibus
antiquis, sine ulla dubitatione narrantibus, diligentius scisci-
tantes, didicimus.
c Sanctus igitur 2 Columba nobilibus fuerat oriundus
genitalibus 3, patrem habens Fedilmithum filium „,
Ferguso 4 ; matrem Aethneam nomine, cuius Columba's
pater Latine Filius Nauis dici potest, Scotica Par.entaSe-
r . mission,
vero lingua ° Mac Naue. Hie anno secundo and
post Culedrebinae bellum6, aetatis vero suae character-
xlii., de Scotia' ad Britanniam8 pro Christo peregrinari
» contenebit A. b craxaturum A. exaraturum Colg. Boll. ° Incipit liber
primus de prophetieis revelationibus C S. Explicit secuadus prologus in vita sancti
Columbe abbatis et confessoris Incipit primus liber in vita sanctissimi Columbe abbatis
et confessoris D.

see Dollinger's PropJiecies (tr. by
Dr. Plummer), and on one of the
latest productions of this kind,
Beeves, 1857, lxxx. 1874, xli.
1 praedicabili] A favourite epi
thet with Adamnan, frequently
applied to St. Columba, in i. 37
to his prophecies, and in De Locis
Sanctis to Jerusalem, and to a
capsa. Bender, 'famous.'
2 Sanctus igitur, etc.] Other early
biographies begin in this manner
after their prefaces, and Codd.
C. D. F. S. make this the beginning
of ch. 1. So also Cummian.
3 nobilibus, etc.] See Intr. vi.
§ 1, and the Genealogical Table.
4 Ferguso] The regular form of
the old Irish genitive, as in Aido,
i. 10, etc.
5 Scotica, etc.] In the Irish lan
guage. See note on Scotia.

6 Culedrebinae bellum] The great
battle of Cooladrummon, on which
see Intr. vi. § 6.
7 Scotia] Bede writes ' Venit de
Hibernia . . . Columba Britan
niam ' (H. E. iii. 4) and Adamnan
'per totam nostram Scotiam, et
. . . Britanniam' iii. 23. Many
similar passages might be cited,
yet the identity of Scotia with
Hibernia was long disputed by
North British writers. Scotia, an
ancient name of Ireland, passed
on to Alba or North Britain as
a consequence of emigrations, as
it has now passed on to Nova
Scotia in the New World. Scot
land had the name of Scotia
Minor at first, while the parent
country was called Scotia Major,
or Veins. This continued to
about the eleventh century, when

6 VITA SANCTI COLUMABE. [praef. ii.
volens1, enavigavit. Qui et a puero Christiano deditus tirocinio,
et sapientiae studiis integritatem corporis et animae puritatem,
Deo donante, custodiens, quamvis in terra positus, caelestibus
se aptum moribus ostendebat. Erat enim aspectu angelicus,
sermone nitidus, opere sanctus, ingenio optimus, consilio
magnus, per annos xxxiv. 2 insulanus miles conversatus.
Nullum etiam unius horae intervallum transire poterat, quo
non aut orationi aut lectioni, vel scriptioni, vel etiam alicui
operationi, incumberet. Ieiunationum quoque et vigiliarum
indefessis laboribus sine ulla intermissione die noctuque ita
occupatus, ut supra humanam possibilitatem uniuscuiusque
pondus specialis videretur operis. Et inter haec omnibus
carus, hilarem semper faciem ostendens sanctam, Spiritus
Sancti gaudio intimis laetificabatur praecordiis.
Ireland returned to the other has been used on our coins since
native name Eire, whence ' Eire- 1817, meaning 'of the British
land,' and 'Scotia' gradually Isles,' including Ireland. It does
came to be used of North Britain not occur on Roman coins.
only. ' Erin ' is really the dative 1 peregrinari volens] This passage
of Eriu, an earlier form of Eire. possibly gives the true or at any
8 Britanniam] Britain regarded rate the chief reason of St. Co-
as one. In earlier writings, lumba's leaving Ireland. On
e. g. the Confession of St. Patrick, some alleged reasons, see above,
the plural Britanniae is used, Intr. vi. § 6.
denoting the Roman provinces of 2 per annos xxxiv] Bede says
what is now Great Britain, which ' circiter triginta et duos ' (H. E.
varied in number at different iii. 4I, but Adamnan makes the
times ; in the fourth century number amount to 34 again in
there were five. The plural form iii. 22.

NUNC PEIMI LIBEI CAPITULATIONES '
OEDIUNTUE.
De virtutum miraculis brevis narratio. (i.)
De sancto Finteno abbate, Tailchani filio, quomodo de ipso
sanctus Columba prophetavit. (n.)
De Erneneo, filio Craseni, prophetia eius. (in.)
De adventu Cainnichi quomodo praenuntiavit. (iv.)
De periculo sancti Colmani gente Mocusailni sancto Columbae
revelato. (v.)
De Cormaco nepote Letha prophetationes eius. (vi.)
De bellis. (vn, vni.)
De regibus. (ix-xv. )
De duobus pueris secundum verbum eius in fine septimanae
mortuis. (xvi.)
De Colcio filio Aido Draigniche, et de quodam occulto matris
ipsius peccato. (xvn.)
De signo mortis eiusdem viri prophetia sancti Colum
bae. (xvn2.)
De Laisrano hortulano. (xvin.)
De ceto magno quomodo prophetavit. (xix.)
De quodam Baitano, qui cum caeteris ad maritimum re-
migavit desertum. (xx.)
1 Capitulationes] These headings stance supplying a proper name
appear to be genuine though in- not elsewhere mentioned. The
dependent portions of the original Bollandists and some codices omit
work. They do not quite corre- them, so that the words supra
spond with those of the chapters memorala, and the like, in their
as we have them (see the numbers texts, have no meaning.
appended and notes thereon), and 2 This and the preceding title
they contain some different forms both belong to ch. 17.
of names and words, in one in-

8 VITA SANCTI COLUMBAE.
De quodam Nemano ficto poenitente, qui postea secundum
verbum sancti carnem equae furtivae comedit. (xxi.)
De illo infelici viro qui cum sua genitrice peccavit. (xxn.)
De I vocali littera quae una in Psalterio defuit. (xxiii.)
De libro in hydriam ' cadente. (xxrv. )
De corniculo atramenti inclinato. (xxv.)
De adventu alicuius Aidani qui ieiunium solvit, (xxvi.)
De aliquo misero viro, qui ad fretum clamitabat, mox mori-
turo. (xxvii.)
De civitate Romanae partis, super quam ignis de coelo
cecidit. (xxviii.)
De Laisrano filio Feradaig, quomodo monachos probavit in
labore. (xxix.)
De Fechno a Bine, (xxx.)
De Cailtano monacho. (xxxi.)
De duobus peregrinis. (xxxn.)
De Artbranano sene, quern in Scia insula baptizavit. (xxxni.)
De naviculae transmotatione iuxta stagnum Loch-diae 2.
(xxxiv. )
De G-allano filio Fachtni quern daemon es rapuere. (xxxv.)
De Lugidio Claudo. (xxxvin 3.)
De Enano filio Gruth 4- (xxxix. )
De presbitero qui erat in Triota. (xl.)
De Erco furunculo 5. (xli. )
De Cronano poeta. (xlii.)
De Eonano filio Aido filii Colcen, et Colmano Cane filio
Aileni, prophetia Sancti. (xliii6.)

'Aquarium vas' in h furunculo] In ch. 41 he is called
ch. 24. fur, and vcd.de furax. In classical
2 Loch-diae] Not mentioned by Latin furunculus is a petty thief,
name in ch. 34. The Annals of a pilferer ; thus Cicero speaks of
Ulster s. a. 728 mention stagnum one who was 'olim furunculus,
Loogdae, but it has not been nunc etiam rapax' (In Pisonem,
identified. 27. 66). Here the diminutive has
3 Chapters 36 and 37 are not no force.
mentioned here. 6 Chapters 44-50 are not men-
4 Enano filio Gruth] ' Nemano filio tioned here.
Gruthriche ' in ch. 39.

INCIPIT PRIMI LIBRI TEXTUS,
DE PKOPHETICIS EEVELATIONIBUS

CAP. I.
DE VIRTUTUM MIRACULIS BREVIS NARRATIO '.
Vir itaque venerandus qualia virtutum documenta de-
derit, in huius libelli primordiis, secundum „
Summary
nostram praemissam supenus promissiunculam 2, 0f St.
breviter sunt demonstranda. Diversorum nam- Columba's
. ... . miracles.
que mfestationes morborum homines, in nomine
Domini Iesu Christi, virtute orationum, perpessos sanavit 3 :
daemonumque 4 infestas, ipse unus homo, et innumeras con
tra se belhgerantes catervas, oculis corporalibus visas, et
incipientes mortiferos super eius coenobialem coetum in-
ferre morbos, hac nostra de insula6 retrotrusas primaria",
Deo auxiliante, repulit7. Bestiarum furiosam rabiem, par-
tim mortificatione, partim forti repulsione, Christo adiu-

1 Cap. I] This chapter may be
regarded as a third preface ; it is
wanting in all the MSS. except
A. (B. is imperfect here), and its
genuineness has been questioned,
probably on insufficient grounds.
2 promissiunculam] See above, in
Pref. 2, p. 4.
'- sanavit] See ii. 4, 5, 6, 18,
31, 33, 4°, 46.
4 daemonum] See ii. 11, 16,
iii. 8, 13. .
5 nostra de insula] So in ch. 30,

3°,

17;

'nostro huic monasterio,' and in
ch. 37, 'nostrum monasterium,'
confirming the opinion that this
Life was written in Iona, and not,
as has been thought, in Ireland.
See Intr. viii. § 10.
6 primaria] Bede thus refers to
the primacy of Iona : ' In quibus
omnibus idem monasterium in-
sulanum, in quo ipse requiescit
eorpore, principatum teneret,'
H. E. iii. 4.
7 repulit] See iii. 8.

IO VITA SANCTI COLUMBAE. [lib. i.
vante compescuit '. Tumores quoque fluctuum, instar
montium aliquando in magna tempestate consurgentium,
ipso ocius orante, sedati humiliatique sunt 2 ; navisque
ipsius, in qua et ipse casu navigabat, tunc temporis, facta
tranquillitate, portum appulsa est optatum. In regione
Pictorum3 aliquantis diebus manens, inde reversus ut
magos 4 confunderet, contra flatus contrarios venti erexit
velum, et ita veloci cursu eius navicula enatans festinabat,
ac si secundum habuisset ventum ". Aliis quoque tempori-
bus, venti navigantibus contrarii in secundos, ipso orante,
conversi sunt 6. In eadem supra memorata regione lapidem
de flumine candidum detulit, quern ad aliquas profuturum
benedixit sanitates 7 : qui lapis, contra naturam, in aqua
intinctus, quasi pomum supernatavit. Hoc divinum mi-
raculum coram Brudeo rege ", et familiaribus eius, factum
est. In eadem itidem provincia, cuiusdam plebei credentis
mortuum puerum suscitavit 9, quod est maioris miraculi,
vivumque et incolumem patri et matri assignavit. Alio in
tempore idem vir beatus iuvenis diaconus, in Hibernia1"
apud Findbarrum11 sanctum episcopum commanens, cum
1 compescuit] See ii. 26, 27. 9 suscitavit] See ii. 32.
2 humiliati stmt] See ii. 12, 13. 10 Hibernia] The oldest extant
3 Pictorum] The Picti were pro- form of the native name is Eriu,
perly the Picts or Caledonians, supposed to be from a still older
who dwelt in the northern parts native name Iberiu, through an
of what is now called Scotland, intermediate Ieriu. Hiberio is
But there were also the Cruithne the Latin form used in St. Patrick's
or 'Irish Picts,' who inhabited writings. The 'Hybernia' of
the southern half of Antrim and Pliny and ' Hibernia' of Solinus
the greater part of Down. may be due to the transcribers.
4 magos] The term Magi, Druids, Bede uses ' Hibernia.' See note
is used in Acts of Irish Saints as on Scotia, p. 5. and Joyce, ii. 458.
equivalent to Draoithe, Druidh, as " Findbarrum] Finbarr, Finnio,
Draoithe is of the 'Magi' in St. Finnian, or Vinnian, a bishop at
Matt. ii. 1, and Bruith of Jannes Maghbile or Moville, in Down,
and Jambres in 2 Tim. iii. 8. St. Columba's former instructor
5 ventum] See ii. 34. of the same name, not to be con-
6 con»6rsis«ni]Seei.4;ii.i5,42,45. founded with the other Finnian
7 sanitates] See ii. 33. of Cluain-Eraird, now Clonard in
8 Brudeo rege] Brude, son of Meath. He died Sept. 10 (his day),
Maelcon, king of the Picts, c. 579. 'Finnian' is formed from
554 to 584 ; mentioned also in dim. of firm, white, Findbarr from
i- 37 J ii- 33, 35; 42- finn barr, white head. Intr. v. § 5.

cap. i.] VITA SANCTI COLUMBAE. 1 1
ad sacrosancta mysteria necessarium defuisset vinum, virtute
orationis, aquam puram in verum vertit vinum '. Sed et
caelestis ingens claritudinis lumen, et in noctis tenebris,
et in luce diei, super eum, aliquando quibusdam ex fratribus,
diversis et separatis vicibus, apparuit effusum 2. Sanctorum
quoque angelorum dulces et suavissimas frequentationes
luminosas habere meruit 3. Quorumdam iustorum animas
crebro ab angelis ad summa caelorum vehi, Sancto reve-
lante Spiritu, videbat \ Sed et reproborum alias ad interna
a daemonibus ferri saepenumero aspiciebat6. Plurimorum
in carne mortali adhuc conversantium futura plerumque
praenuntiabat merita, aliorum laeta ", aliorum tristia 7. In
bellorumque terrificis fragoribus hoc a Deo virtute ora-
tionum impetravit, ut alii reges victi, et alii regnatores
efficerentur victores ". Hoc tale privilegium non tantum in
hac praesenti vita conversanti, sed etiam post eius de carne
transitum 9, quasi cuidam victoriali et fortissimo propug-
natori, a Deo omnium sanctorum condonatum est honorifi-
catore. Huius talis honorificentiae viro honorabili ab
Omnipotente caelitus collatae etiam unum proferemus ex-
emplum, quod Ossualdo 10 regnatori Saxonico ", gt
pridie quam contra Catlonem12 Britonum regem Oswald's
fortissimum praeliaretur, ostensum erat. Nam
1 vinum] See ii. i . Bede re- of NorthUmbria, 635 -642.
lates how water was thought to n Saxonico] See note on Saxonia,
taste like wine after St. Cuthbert below, p. 12.
had blessed it and drank a little 12 Caflwiem] Cadwalla, kingofthe
of it. Vit. S Outhb. 35. Strathclyde Welsh. A Christian
2 effusum] See iii. 17-21. in name, but a heathen in life
3 meruit] See iii. passim. and conduct (Bede, H. E. ii. 20 ¦'¦.
1 videbat] See iii. 6, 7, 9, 10, n, After a long struggle against
12, 13, 14. the Saxon domination, he allied
5 aspiciebat] See i. 35, 39 ; ii. 23, himself in 633 with Penda king
25. of Mercia and slew King Edwin
See i. 3, 10, 11, 31, 46; in battle at Hatfield in Yorkshire.

ii. 39. In 634 he slew Osric king of Deira,
7 tristia'] See i. 16, 21, 22, 36, and in 635 Eanfrid king of Ber-
38, 39, 40, 41, 45, 47 ; ii. 22. nieia. Proceeding to harry North-
8 victi, victores] See i. 7, 8, 12. umberland, he was slain in
9 de carne tmnsitum] See ii. 45, battle with King Oswald at Deni-
46. sesburn in the same year (Bede,
10 Ossualdo] St. Oswald was king H. E. ii. 20 ; iii. 1).

12 VITA SANCTI COLUMBAE. [lib. ¦.
cum idem Ossualdus rex esset in procinctu belli1 castra
Cummian, metatus, quadam die in mo papilione 2 supra put-
xxv- villum dormiens, sanctum Columbam in visu videt
forma coruscantem angelica; cuius alta proceritas vertice
nubes tangere videbatur. Qui scilicet vir beatus, suum regi
proprium revelans nomen, in medio castrorum stans, eadem
castra, excepta quadam parva extremitate, sui protegebat
fulgida veste ; et haec confirmatoria contulit verba, eadem
scilicet quae Dominus ad Iesue Ben Nun ante transitum
Iordanis, mortuo Moyse, prolocutus est, dicens : Confor-
tare et age viriliter; ecce ero tecum3 etc. Sanctus itaque
Columba, haec ad regem in visu loquens, addit : ' Hac
sequehti nocte de eastris ad bellum procede ; hac enim vice
mihi Dominus donavit ut hostes in fugam veitantur tui, et
tuus Cation inimicus in manus tradatur tuas, et post bellum
victor revertaris, et feliciter regnes.' Post haec verba ex-
perrectus rex senatui congregato hanc enarrat visionem ;
qua confortati omnes, totus populus promittit se post rever-
sionem de bello crediturum et baptismum suscepturum :
nam usque in id temporis tota ilia Saxonia* gentilitatis"
et ignorantiae tenebris obscurata erat, excepto ipso rege
Ossualdo, cum duodecim viris, qui cum eo Scotos inter
exulante baptizati sunt. Quid plura? eadem subsecuta
nocte Ossualdus rex, sicuti in visu edoctus fuerat, de eastris
ad bellum, cum admodum pauciore exercitu, contra millia
numerosa progreditur ; cui a Domino, sicut ei promissum
1 belli] The reference is to the bert's appearing to King Alfred
battle of Denises-burn, supposed before the battle of 'Assandun'
to be the same as Devil's Water, to encourage him for the conflict.
a stream which falls into the 2 papilione] Pavilion, Irish pu-
Tyne at Dilston, formerly Devil- pall.
ston, in Northumberland. Bede 3 tecum, etc.] Founded on Josh.
(H. E. iii. i, 2) gives some in- i. 5, i8,Vulg.
teresting particulars respecting 4 Saxonia] A name given by
this battle, but does not refer to Adamnan, as by some other
the appearing of St. Columba. In writers, to England in general ;
the Historia de S. Cuthberto written in iii. 10, 22, he uses Saxo (cp.
by a nameless monk of Durham p. 11, n.). The Irish still speak of
early in the twelfth century, is an Englishman as ' the Saxon.'
a very similar story of St. Cuth- 5 gentilitatis] Of heathenism.

cap. 1.] VITA SANCTI COLUMBAE. 1 3
est, felix et facilis est concessa victoria, et, rege trucidato
Catlone, victor post bellum reversus, postea totius Britanniae
imperator1 a Deo ordinatus est. Hanc mihi2 Adamnano3
narrationem meus decessor, noster abbas Failbeus4, indubi-
tanter enarravit, qui se ab ore ipsius Ossualdi regis, Segineo 6
abbati eamdem enuntiantis visionem, audisse protestatus est.
Sed et hoc etiam non praetereundum videtur, quod eius-
dem beati viri per quaedam Scoticae linguae The virtues
laudum ipsius Carolina", et nominis commemo- of Irish
. . poems m
rahonem, quidam, quamlibet scelerati laicae con- praise of
versationis homines et sanguinarii, ea nocte qua St. Columba.
eadem decantaverant cantica, de manibus inimicorum qui
eamdem eorumdem cantorum domum circumsteterant sint
liberati ; qui flammas inter et gladios et lanceas incolumes
evasere, mirumque in modum pauci ex ipsis, qui easdem
sancti viri commemorationes, quasi parvi pendentes, canere
noluerant decantationes, in illo aemulorum impetu soli
disperierant. Huius miraculi testes non duo aut tres, iuxta
legem 7, sed etiam centeni, et eo amplius, adhiberi potuere.
Non tantum in uno, aut loco, aut tempore, hoc idem con-
tigisse comprobatur, sed etiam diversis locis et temporibus
in Scotia et in Britannia, simili tamen et modo et causa
liberationis, factum fuisse, sine ulla ambiguitate exploratum
est. Haec ab expertis uniuscuiusque regionis, ubicumque
res eadem simili contigit miraculo, indubitanter didicimus.
1 imperator] The Bretwalda. ' Segineo] Segineus or Seghine
2 Hanc mihi] Note the way in was fifth abbot, 623-652. Ob. Aug.
which Adamnan obtained his in- 12. Intr. viii. § 4.
formation, cp. note on didicimus, 6 carmina] Adamnan is proba-
iii. 23. Cadwalla was slain in bly referring to the Amhra Cho-
635, when Adamnan was about luimcille or Laudes S. Columbae, re-
eleven years old. The author ferred to in Intr. i. § 8, and vii.
speaks again of himself in the §4. Great and supernatural bene-
first person in this chapter and in fits were believed to be obtained
2, 3, 49 ; ii. 45, 46 ; iii. 19, 23. by the recital of this and other
3 Adamnano] The name is an highly venerated poems, as for
Irish diminutive of Adam. See example, the Lorica of St. Patrick,
Intr. viii. § 8. the Altus of Columcille, the
4 Failbeus] Failbhe, eighth abbot Calendar of Oengus, and a ' Cors-
of Iona, 669-679. Ob. Mar. 22. let' ascribed to St. Gildas.
See Intr. viii. § 7. 7 legem] Deut. xvii. 6, and reff.

14 VITA SANCTI COLUMBAE. [lib. i.
Sed, ut ad propositum redeamus, inter ea miracula quae
idem vir Domini, in carne mortali conversans,
His gifts of j)eo 3onante perfecerat, ab annis iuvenilibus
prophecy, ' r '
coepit etiam prophetiae spiritu pollere, ventura
praedicere, praesentibus absentia nuntiare ; quia quamvis
absens corpore, praesens tamen spiritu, longe acta pervidere
poterat. Nam, iuxta Pauli vocem, Qui adhaeret Domino
unus spiritus est\ Unde et idem vir Domini
tent vision sanctus Columba, sicut et ipse quibusdam paucis
fratribus, de re eadem aliquando percunctantibus,
non negavit, in aliquantis dialis gratiae speculationibus
totum etiam mundum, veluti uno solis radio collectum,
sinu mentis mirabiliter laxato, manifestatum perspiciens
speculabatur. Haec de sancti viri hie ideo. enarrata sunt virtutibus, ut
avidior lector breviter perscripta, quasi dulciores quasdam
praegustet dapes : quae tamen plenius in tribus inferius
libris, Domino auxiliante, enarrabuntur. Nunc mihi non
indecenter videtur, beati viri, licet praepostero ordine,
prophetationes effari, quas de Sanctis quibusdam et illus-
tribus viris, diversis prolocutus est temporibus.
CAP. II.
DE SANCTO FINTENO, ABBATE, FILIO TAILCHANI.
Sanctus Fintenus2, qui postea per universas Scotorum
St Fin- ecclesias valde noscibilis habitus est, a puerili
tan goes aetate integritatem carnis et animae, Deo
0 ona" adiuvante, custodiens, studiis dialis sophias3 de-
1 Qui adhaeret] i Cor. vi. 17, Vulg. St. Columba's life. At the synod
2 Fintenus] ' Gente Mocumoie ' of Campus Albus he upheld the
infra ; St. Fintan, Munna, Munde, Irish Easter against St. Laisre of
or Mundus (Oct. 21). According Leighlin, who nevertheless paid
to Adamnan and other early au- the highest possible tribute to his
thorities he came to be a monk sanctity. 06. Oct. 19, 635, pro-
at Iona just too late for St. bably buried on the third day, Oct.
Columba to receive him (c. 597), 21. Abbot in Argyle?
but the Aberdeen Breviary repre- 3 dialis sophias] Of Divine wis-
sents him as entering during dom. Dialis is used by classical as

cap. ii.] VITA SANCTI COLUMBAE. 1 5
ditus, hoc propositum, in annis iuventutis conversatus, in
corde habuit, ut nostrum sanctum Columbam, Hiberniam
deserens, peregrinaturus adiret. Eodem aestuans desiderio,
ad quemdam vadit seniorem sibi amicum, in sua gente
prudentissimum venerandumque clericum, qui Scotice
vocitabatur Columb Crag l, ut ab eo, quasi prudente, aliquod
audiret consilium. Cui cum suos tales denudaret cogitatus,
hoc ab eo responsum accepit : ' Tuum, ut aestimo, a Deo
inspiratum devotumque desiderium quis prohibere potest,
ne ad sanctum Columbam transnavigare debeas?' Eadem
hora casu duo adveniunt monachi sancti Columbae, qui de
sua interrogati ambulatione, ' Nuper, ' aiunt, ' de Britannia
remigantes, hodie a Eoboreto Calgaehi2 venimus.' ' Sospes
anne est,' ait Columb Crag, 'vester Columba sanctus pater?'
Qui valde illacrymati, cum magno dixerunt maerore, 'Vere
salvus est noster file patronus, qui his diebus nuper ad
Christum commigravit.' Quibus auditis, Fintenus et Columb
et omnes qui ibidem inerant, prostratis in terram vultibus,
amare flevere. Fintenus consequenter percunctatur dicens :
' Quern post se successorem reliquit ?' ' Baitheneum'3, aiunt,
'suum alumnum'3. Omnibusque clamitantibus, 'Dignumet
debitum;' Columb ad Fintenum inquit : 'Quid ad haec,
Fintene, facies?' Qui respondens ait: 'Si Dominus per-
miserit, ad Baitheneum virum sanctum et sapientem enavi-
well as by later writers, e. g. in the which in the tenth or eleventh
title Flamen Dialis. Sophias is an centuries was superseded by Daire
unaltered Greek word. In dialis Coluimcille [Four Masters s. a.
we have a curious transference of 950). This name continued till the
a word originally used with refer- time of James I, whose charter to a
ence to a Greek or Roman deity, company of London merchants
to the God of Christian theology. imposed the name Londonderry.
We find dialis in St. Columba's Calgach is the Galgacus of Tacitus
hymn Altus Prosator, ' Magni Dei (Agricola, u. 29), and is an Irish
virtutibus appenditur dialibus.' name found elsewhere, originally
1 Columb Crag] Colgan conjee- an adj. from calg, 'sward,' or
tures that he may have been 'thorn.' denoting 'sharp' or
Colum, priest of Eanach (Enagh), ' angry' ; hence, as a proper name,
near Derry ; Sept. 22 in calendar. ' fierce warrior.'
2 Boboreto Calgaehi] Daire-Cal- 3 Baitheneum . . . alumnum] Intr.
gaich (the oak-wood of Calgach). viii. § 1.
The old Pagan name of Derry,

16 VITA SANCTI COLUMBAE. [lib. i.
gabo et, si me susceperit, ipsum abbatem habebo.' Turn
deinde supra memoratum Columb osculatus, et ei valedicens,
navigationem praeparat, et sine morula ulla transnavigans,
Iouam devenit insulam 1. Et necdum, in id temporis usque,
nomen eius in his locis erat notum. Unde et imprimis,
quasi quidam ignotus hospes hospitaliter susceptus, alia die
nuncium ad Baitheneum mittit, eius allocutionem facie ad
faciem habere volens. Qui, ut erat affabilis, et peregrinis
appetibilis, iubet ad se adduci. Qui statim adductus, primo,
Is received u* con"v"eniebat, flexis genibus in terra se pro-
by St. stravit ; iussusque a sancto seniore, surgit, et
al ene' residens interrogator a Baitheneo, adhuc inscio,
de gente et provincia, nomineque et conversatione, et pro
qua causa inierit navigationis laborem. Qui, ita interro-
gatus, omnia per ordinem enarrans, ut susciperetur humiliter
expostulat. Cui sanctus senior, his ab hospite auditis,
simulque hunc esse virum cognoscens de quo pridem ali-
quando sanctus Columba prophetice vaticinatus est, 'Gratias,'
ait, ' Deo meo agere debeo quidem in tuo adventu, fili ; sed
hoc indubitanter scito quod noster monachus non eris.' Hoc
audiens hospes, valde contristatus, infit : ' Forsitan ego in-
dignus tuus non mereor fieri monachus.' Senior conse-
qu enter inquit : 'Non quod, ut dicis, indignus esses hoc dixi ;
sed quamvis maluissem te apud me retinere, mandatum
tamen sancti Columbae mei decessoris profanare non possum ;
per quern Spiritus Sanctus de te prophetavit. Alia nam-
who relates 1ue ^ie m^" so^ seorsiin, sic prophetico profatus
St. Co- ore, inter cetera, dixit : — Haec mea, 0 Baithenee,
prophecy mtentius debes audire verba ; statim namque
concerning post meum de hoc ad Christum saeculo expec-
lm' tatum et valde desideratum transitum, quidam
de Scotia frater, qui nunc, bene iuvenilem bonis moribus
regens aetatem, sacrae lectionis studiis satis imbuitur, nomine
1 Iouam insulam] The island of vii. § 2, and note on the forms of
Iou, Y, Hy, or Iona. See Intr. the name.

cap. n.]

VITA SANCTI COLUMBAE.

17

Fintenus, gente Mocumoie ', cuius pater Tailchanus '' voci-
tatur, ad te, inquam, perveniens, humiliter expostulabit ut
ipsum suscipiens inter ceteros adnumeres monachos. Sed
hoc ei in Dei praescientia praedestinatum non est ut ipse
alicuius abbatis monachus fieret ; sed ut monachorum abbas,
et animarum dux ad caeleste regnum, olim electus a Deo
est. Noles itaque hunc memoratum virum in his nostris
apud te retinere insulis, ne et Dei voluntati contraire
videaris : sed, haec ei intimans verba, ad Scotiam in pace
remittas, ut in Laginensium " vicinis mari fini- -thereupon
bus monasterium construat, et ibidem Christi he returns
ovinum pascens gregem, innumeras ad patriam ° le an '
animas caelestem perducat.' Haec audiens sanctus iunior,

1 Mocumoie] A clan-name, prob
ably Mac-Ua-Maan, filius nepotis
Maan. 'Mac' is son, ' Ua' grand
son, later, descendant, now 0'. The
plural is 'Ui,' (Hy), descendants,
as in ' Hy-Neill,' etc.
2Tailchanus] Tulchan, mentioned
as father of St. Fintan or Munna
in Colgan, Acta SS. 452 iv, 606 b,
n. 3 ; Tr. Th. 373 b, n. 23, 483 0, 50.
3 Laginensium] The Laginenses
or Lagini were the men of Lein
ster. The derivations of the names
of the Irish provinces are thus
given (after Worsaae) by Joyce,
vol. i. p. 113. 'The termination
sler in the names of three of the
provinces is the Scandinavian
stadr, a place, which has been
added to the old Irish names.
Leinster is the place (or province)
of Laighen or Layn ; Ulster is con
tracted from Ula-ster, the Irish
name Uladh being pronounced
Ulla; and Munster from Moon-ster,
01- Mounster (which is the form
found in a State Paper of 1515), the
first syllable representing the pro
nunciation of the Irish Mumhan.'
For the derivation of Connaught see
note on lib. ii. cap. 39. According to
early Irishlegends, which maypre-
serve some facts of history, the
island was divided, c. A.M 3266,

by five Firbolg brothers into five
provinces answering to the present
four, the present Munster then
forming two, but in the second cen
tury Tuathal king of Ireland form
ed the province of Midi or Meath
by cutting off a portion of each of
the adjoining provinces round the '
hill of Ushnagh in Westmeath,
where the point of junction was
marked by a large stone called
Ail na mireann (stone of the por
tions) and by Giraldus umbilicus
Hiberniae. According to Keating,
the nucleus of this new province
was a small territory that had
been assigned to one Midhe, a
Druid, and he gives this as one
reason for its name, together with
another derivation from Meidhe,
neck, as if it were the neck of each
province. (Keating, ed. 1809, i. 12;
Reeves, 1857, 207 n. ; Joyce, Hist.
p. 60^. Each of the five provinces
had a sub-king, hence the Irish
Pentarchy, under the Ard-ri or
high-king of all Ireland and his
deputy. In recent times Meath has
disappeared as a province ; it
anciently included the present
counties of Meath and Westmeath,
with parts of the adjacent coun
ties. Cp. Stokes, Celtic Ch. 192 n.,
O'Curry, MS. Materials, 10.

1 8 VITA SANCTI COLUMBAE. [lib. i.
Christo, lacrymas fundens, agit gratias, inquiens : 'Secundum
sancti Columbae propheticam fiat mihi et mirabilem prae-
scientiam.' Iisdemque diebus verbis sanctorum obtempe-
rans, et a Baitheneo accipiens benedictionem, in pace ad
Scotiam transnavigat \
Haec mihi quodam narrante religioso sene presbytero,
Christi milite, Oisseneo2 nomine, Ernani filio, gente Mocu
Neth Corb d, indubitanter didiei : qui se eadem supra
memorata verba eiusdem ab ore sancti Finteni, filii Tail-
chani, audisse testatus est, ipsius monachus 4.
CAP. III.
DE ERNENEO FILIO CRASENI SANCTI COLUMBAE PROPHETIA.
Alio in tempore vir beatus, in mediterranea Hiberniae
parte ° monasterium, quod Scotice dieitur Dair-mag *, divino
fundans nutu, per aliquot demoratus menses, libuit animo
visitare fratres qui in Clonoensi7 sancti Cerani8 coenobio
St. commanebant. Auditoque eius accessu, universi
Columba's undique ab agellulis'J monasterio vicinis cum
at Clon- his qui ibidem inventi sunt congregati, cum omni
macnoise. alacritate suum consequentes abbatem Alithe-
rum10, sancto Columbae, quasi angelo Domini, obviam, egressi
1 transnavigat] The story is told But see above, note on Laginen-
in the Life of St. Fintan much in sium, p. 17.
the same way. Colgan, Tr. Th. 6 Dair-mag] Irish Dar magh or
461 a. Dear magh, now Durrow. Bede
2 Oisseneo] Possibly an abbot of mentions it as ' Dearmach lingua
Clonard, who died 654. Scottorum, hoc est, Campus ro-
3 Mocu Neth Corb] Of the clan borum.' (H. E. iii. 4.) Elsewhere
Ui-Niadh-corb. x Adamnan uses Latin equivalents :
4 Haec mihi — monachus] Compare" see Index, s.v. Boboreti.
end of ch. 1, first paragraph, p. 13, 7 Clonoensi, etc.] Clonmacnoise,
and see note. The present passage founded 548.
is wanting in Codd. C.F.S. 8 Cerani] St. Ciaran was the
5 mediterranea Hiberniae parte] founder. See Intr. v. § 6.
* Here and in iii. 9, the neighbour- ^ ab agellulis] Many of the
hood of Athlone, which is almost monks appear to have been at work
exactly in the centre of Ireland. in the fields. Cp. Warren, p. 22.
Cod. D. here supplies midi (Meath \ w Alitherum] Alitherus was
in Latin Media, 'quia in medio fourth abbot of Clonmacnoise,
est insulae sita' (Giraldus, p. 144). and died in 599.

cap. in.] VITA SANCTI COLUMBAE. 19
vallum ' monasterii, unanimes pergunt ; humiliatisque in
terram vultibus eo viso, cum omni reverentia exosculatus ab
eis est ; hymnisque et laudibus resonantes, honorifice ad ec-
clesiam perducunt ; quamdamque de lignis pyramidem 2 erga
sanctum deambulantem constringentes, a quatuor viris aeque
ambulantibus supportari fecerunt : ne videlicet cummian
sanctus senior Columba eiusdem fratrum multi- xxvu.
tudinis constipatione molestaretur. Eadem hora The poor
quidam valde despectus vultu et habitu, puer , b°y w,h?
t ... . , ... touched the
lamiliaris, et necdum senioribus placens, retro, hem of his
in quantum valuit se occultans, acccssit, ut Sarment,
videlicet vel illius u amphibali3 fimbriam, quo vir beatus
induebatur, occulte, et si fieri possit ipso nesciente et non
sentiente, tangeret*. Sed hoc tamen Sanctum non latuit,
nam quod corporalibus oculis retro se actum intueri non
potuit, spiritalibus perspexit. Unde subito restitit, et post
se extendcns manum, cervicem pueri tenet, ipsumque trahens
ante faciem suam statuit. Omnibusque qui ibidem cir-
cumstabant dicentibus, 'Dimitte, dimitte, quare hunc in-
felicem et iniuriosum refines puerum '? ' Sanctus e contra
a anfibali A. F. : sic anfibiilo Lib. Armacan. fol. 209 a b.
1 vallum] The cashel or outer 0o\os as if 'wrapper,' or &n<pi-
defence. Intr. iv. § 2. itaWos, 'woolly on both sides,'
2 pyramidem] The word Pyramis which latter is favoured by the
is used in one passage quoted by Latin forms Amphimallus and
Ducange, of the Ciborium or Heteromala, on which see Ducange.
Altar-canopy ; in De Locis Sanctis The woolly ' Irish cloak,' or shag-
ii. 4, 7, of the tombs of David and rug, still in use in the sixteenth
of Bachel, and in Acta SS. Boll. century, 'sheltered alike from heat
Apr. ii. 385 a, of an enclosing wall and cold.' (Derricke, ed. 1883.
or fence round a building. Here Intr. p. ix., Desc. of Plates I,
it seems to mean a square barrier IV.) It was probably the lineal
or perhaps a canopy. These later descendant of the old Irish woolly
senses seem to have arisen out of casail or 'chasuble' (Intr. iv. § 5).
the original sense by gradual ex- The legend of the imaginary ' St.
tension. The Greek irvpapls is Amphibalus,' who had a shrine
supposed to be a loan-word from at St. Albans, and whose dust was
Egypt. venerated at Durham, is supposed
3 amphibali] A kind of cowl or to have arisen out of the cloak
outer garment, the same as birrhus (amphibalus) mentioned in the
and caracalla. In the Gallican fabulous. Acts of St. Alban.
church it was some kind of chasu- 4 tangeret] Cp. ii. 6, and St. Matt.
ble (Ducange). Either from o\a<pi- jx. 2b and xiv. 36.
C 2

20 VITA SANCTI COLUMBAE. [lib. i.
haec puro pectore verba depromit prophetica, ' Sinite, fratres,
sinite modo.' Ad puerum vero valde tremefactum dicit,
'O fill, aperi os, et porrige linguam.' Iussus turn puer,
cum ingenti tremore aperiens os, linguam porrexit ; quam
Sanctus, sanctam extendens manum, diligenter benedicens,
ita prophetice profatur, dicens, 'Hie puer quamvis vobis
nunc despicabilis et valde vilis videatur, nemo tamen
ipsum ob id despiciat. Ab hac enim hora non solum
vobis non displicebit, sed valde placebit ; bonisque moribus,
et animae virtutibus paulatim de die in diem crescet :
sapientia quoque et prudentia magis ac magis in eo ab hac
die adaugebitur, et in hac vestra congregatione grandis est
futurus profectus ; lingua quoque eius salubri et doctrina et
afterwards eloquentia a. Deo doxiabitui.' Hie erat Erneneus \
a famous filius Craseni, postea per omnes Scotiae ecclesias
ns sain . famosus e^ vai<je notissimus ; qui haec omnia
suprascripta verba Segineo abbati de se prophetata enarra-
verat, meo decessore Failbeo intentius audiente, qui et ipse
cum Segineo praesens inerat ; cuius revelatione 2 et ego ipse
cognovi haec eadem quae enarravi. Sed et multa alia iisdem
diebus quibus in Clonoensi coenobio Sanctus hospitabatur,
revelante prophetavit Sancto Spiritu ; hoc est, de ilia, quae
post dies multos ob diversitatem Paschalis festi orta est inter
Scotiae ecclesias, <Jiscordia " : et de quibusdam angelicis fre-
quentationibus sibi manifestatis, quibus quaedam intra
eiusdem coenobii septa ab angelis tune temporis frequenta-
bantur loca.
1 Erneneus, fil. Craseni] St. Ernene, the prefix ' my ' and suffix ' little '
Ernin, or Mernocc, whose day in expressing affectionate famili-
the Irish calendar is Aug. 18, in arity.
the Aberdeen Breviary, Oct. 25 ; 2 cuius revelatione] Compare pp.
ob. 635. His name is preserved in 13, n. 2, and 18, n. 4.
the two Kilmarnocks and in Inch- 3 discordia] As to the Easter con-
marnoc, and the form Mernoc troversies, see Introd. iv. § 11.
is a contraction of Mo-Ernin-occ,

cap. v.] VITA SANCTI COLUMBAE, 21
CAP. IV.
DE ADVENTU SANCTI CAINNEOHI, ABBATIS, DE QUO SANCTUS
COLUMBA PROPHETALITER PRAENUNTIAVIT.
Alio in tempore cum in Ioua insula, die fragosae tem-
pestatis et intolerabilis undarum magnitudinis, a cnlm in
sedens in domo Sanctus et fratribus praecipiens a tempest for
. . , , _ , . , ... the voyage
diceret, Praeparate ocius hospitium, aquamque 0f st. Cain-
ad lavandos hospitum pedes exhaurite ; ' quidam nech.
ex ipsis frater consequenter, ' Quis,' ait, 'hac die valde ventosa
et nimis periculosa, licet breve 1, fretum prospere trans
navigare potest ?' Quo audito Sanctus sic profatur : 'Cuidam
sancto et electo homini, qui ad nos ante vesperam per-
veniet, Ornnipotens tranquillitatem, quamlibet in tempestate,
donavit.' Et ecce, eadem die aliquamdiu a fratribus ex-
pectata navis in qua sanctus inerat Cainnechus 2 iuxta Sancti
prophetationem pervenit. Cui Sanctus cum fratribus
obviam venit, et ab eo honorifice et hospitaliter susceptus
est. Illi vero nautae qui cum Cainnecho inerant, interro-
gati a fratribus de qualitate navigationis, sic retulerunt
sicuti sanctus Columba prius de tempestate et tranquillitate
pariter, Deo donante, in eodem mari, et iisdem horis,
mirabili » divisione 3 praedixerat ; et tempestatem eminus
visam non sensisse professi sunt 4-
CAP. V.
DE PERICULO SANCTI COLMANI EPISCOPI, MOCUSAILNI, IN MARI
IUXTA INSULAM QUAE VOCITATUR RECHRU °.
Alia itidem die sanctus Columba, in sua commanens
matrice ecclesia, repente in hanc subridens erupit vocem,
a A. B. C. F. S. vislone syllaba prima erasa D.

] The Sound is oneEnglish 3 divisione] The more likely as
mile across. being the less obvious reading.
2 Cainnechus] Surnamed Mocu The reference is to the tempest
Dalon (Mac Ua Dalann), St. Cain- and the calm just mentioned.
nech, from whom the two Kil- * professi sunt] The same account
kennys derive their name ; born is given in the Brussels Life of
517, died 600 ; founder of Agha- St. Cainnech, quoted in Eeeves's
boe; in Scotland called Kenneth. note (ed. 1857).
His day is Oct. 11. s Eechru] The L-shaped rocky

22

VITA SANCTI COLUMBAE.

[lib. I.

dicens : ' Columbanus, filius Beognai \ ad nos transnavi-
„ „ , , gare incipiens, nunc in undosis Charybdis Bre
st. Columba 6 ., , , ¦ ,-i i_ i
sees a cam 2 aestibus valde periclitatur ; ambasque ad
storm at eaemnl) jn pr0ra sedens, palmas elevat ; turbatum
quoque et tarn formidabile pelagus benedicit :
quem tamen Dominus sic terret, non ut navis naufragio, in
qua ipse residet, undis obruatur ; sed potius ad orandum
intentius suscitetur, ut ad nos, Deo propitio, post transva-
datum perveniat periculum.' CAP. VI.
DE CORMACO.
Alio quoque in tempore de Cormaco3, nepote Lethani4,
He sees v""° ufique sancto, qui tribus non minus vicibus
eremum6 in oceano laboriose quaesivit, nee
tamen invenit, sanctus Columba ita prophetizans
ait : ' Hodie iterum Cormacus, desertum reperire
cupiens, enavigare incipit ab ilia regione quae,
ultra Modam 6 fiuvium sita, Eirros Domno 7 dieitur ; nee

Cormac
failing to
find a
desert
island.

island now called Rathlin, about
three miles off Fair Head, on the
N.E. coast of Ireland, called
Rechrea in ii. 41. See Reeves, Serf.
Ant. 288.
1 Columbanus, fil. Beognai] In title
Colmanus Mocusailni, Colman
Ela Mac Ui Seilli, sometimes
called Colmanellus, or Columba
nus, as in the text. Son of
Beogna, born in Tyrone 555, d.
611 ; day Sept. 26. A presbyter
(ii. 15 and Life) but in heading of
i. 5, called episcopus, seemingly by
mistake. Patron of Kilcolmonell
and Colmonell.
2 Charybdis Brecani] Coire Bre-
cain, 'Brecan's Cauldron,' a
whirlpool in the channel between
Ballycastle and the island of
Rathlin. Named from a tradi
tion that Brecan, grandson of
Niall of the Nine Hostages, was
engulfed in it. Since Adamnan's
day the name has been shifted

to Corryvrechan, the tumultu
ous strait between Scarba and
Jura, N.B. See O'Curry, Led. MS.
Materials, 257, Beeves, Eccl. Ant.
289, and Joyce, ii. 432.
3 Cormaco] Cormac was abbot
of Durrow, also a bishop and
anchorite, styled ' Cormac Ua
Liathain of the sea ; ' he is referred
to in connexion with St. Colum
ba in two ancient Irish poems.
It is not known what monastery
he founded. (See iii. 17.)
4 nepote Lethani] Ua Liathain,
a clan-name. s eremum] See i. 20 ; ii. 42 ;
Beeves, 1857, p. 366 ; Stokes,
Celtic Ch. 1 79 n.
6 Modam] The river Moda or
Moy, in Sligo ; Irish Muaidhe.
7 Eirros Domno] In Irish Iorrus
Domhnann, Erris of the Damnonii,
supposed to be a section of the
Firbolgs. Now Erris in Mayo.
Iorrus or Irrus = promontory.

CAP. VII.]

VITA SANCTI COLUMBAE.

23

tamen etiam hac vice quod quaerit inveniet ; et non ob
aliam eius culpam nisi quod alicuius religiosi abbatis
monachum, ipso non permittente ', discessorem secum non
recte comitari, navigio susceperit.' CAP. VII.

DE BELLORUM FRAGORIBUS LONGE COMMISSORUM BEATI
PROPHETIA VIRl".
Post bellum Cule Drebene 3, sicut nobis traditum est,
duobus transactis annis, quo tempore vir beatus
de Scotia peregrinaturus primitus enavigavit,
quadam die, hoc est, eadem hora qua in Scotia
eommissum est bellum quod Scotice dieitur
Ondemone4, idem homo Dei coram Conallo
Comgill 6, in Britannia conversatus, per omnia enarravit,
tarn de bello commisso, quam etiam de illis regibus quibus
Dominus de inimicis victoriam condonavit : quorum propria
vocabula Ainmorius filius Setni G, et duo filii Maic Erce ',
Domnallus et Forcus *. Sed et de rege Cruithniorum 9, qui
Echodius Laib 10 vocitabatur, quemadmodum victus, currui
insidens evaserit, similiter Sanctus prophet izavit.

He sees
the battle
of Onde
mone,
rege, filio

1 permittente] Beeves says that
' in the Lives of Irish Saints, the
formula accepta licentia (having
taken leave or permission) gener
ally accompanies the mention of
a departure from a monastery '
(ed. 1857, p. 31).
2 This and the following chapter
come under ' De bellis,' p. 7.
3 beUum Cule Drebene] Culedre
binae bellum, Pref. 2, where see
note, p. 5.
' bellum . . . Ondemone] Fought
against the Cruithne by the North
ern Hy-Neill, in 563. The name
Ondemone has not been explained.
5 Conallo, etc.] The king of the
Scottish Dalriada who first gave
Columba leave to settle in Iona.
He died in 574.
t

'Ainmorius, etc.] Irish over-king
in 568, cousin of St. Columba.
7 filii Maic Erce] Sons of Muir-
certach, whose matronymic was
Mac Eire, as being son of Muire-
dach by Earca, daughter of Loarn.
See Muiredachus in Index.
8 Dmnnallus ci Forcus] Irish joint-
kings in 565.
9 Cruithnii] The Cruithne, Dal
Araidhe, Southern Hy-Neill, or
Irish Picts, who occupied the
southern half of what is now
Antrim, and the greater part of
Down ; the descendants of the
first wife of Niall of the Nine
Hostages. See Beeves, Eccl. Ant.
336. ,0 Echodius Laib] Echoid Laib,
king of the Cruithne or Irish Picts.

24 VITA SANCTI COLUMBAE. [lib. i.
CAP. VIII.

Alio in tempore, hoc est post multos a supra memorato
Cummian bell° annorum transcursus, cum esset vir sanctus
xxv. in Ioua insula, subito ad suum dicit ministrato-
and that of rem Diormitium 2, 'Cloccam pulsa3.' Cuius sonitu
t e iat 1. frafres incjtati ad ecclesiam, ipso sancto praesule
praeeunte, ocius currunt. Ad quos ibidem flexis genibus
infit : ' Nunc intente pro hoc populo et Aidano' rege Dominum
oremus ; hac enim hora ineunt bellum. ' Et post modicum
intervalktm egressus oratorium, respiciens in caelum inquit,
'Nunc barbari in fugam vertuntur ; Aidanoque, quamlibet
infelix, tamen concessa victoria est.' Sed et de numero de
exercitu Aidani interfectorum, trecentorum et trium virorum,
vir beatus prophetice enarravit °.
CAP. IX.
DE FILIIS AIDANI REGIS SANCTI COLUMBAE PROPHETIA0.
Alio in tempore ante supra dictum bellum Sanctus Ai-
danum regem7 interrogat de regni successore. Illo se re-
1 Miathorum] The Miathi or Saxon iN.E.D.). On Irish eccle-
Maeatae were a British tribe dwell- siastical bells, see Intr. iv. 8, 9.
ing by the northern Roman val- The identical bell used on this
lum, the Caledonians being be- occasion is possibly still in exist-
yond them. ence (Warren, 92).
2 Diormitium] St. Columba's 4 Aidano] Aedhan (dim. of
faithful attendant Diormit is Aedh) son of Gabhran, king or
frequently mentioned. See lord of the Scotch Dalriada ; he
Index. succeeded in 574, and opposed
3 Cloccam pulsa] Clocca is the old Aedh son of Ainmire at Drum-
Irish doc, later clog, a bell, akin to ceatt (see Aidus rex in Index).
the English dock, and probably s enarravit] This is very like
of echoic origin. In the sense of Bede's story of St. Cuthbert's
'bell 'the A.S. clucge occurs once vision at Carlisle, when he saw
lin Alfred's Baeda, iv. 23, refer- King Ecgfrith slain in battle with
ring to a bell at the monastery the Picts. Vit. S. C. cap. 27.
of Hacanos or Hackness), reap- 6 This and the following six
pearing in Caxton's Golden Legend chapters are included above,
and then surviving as late as p. 7, under the heading, 'Be
1715, apparently derived from Old regibus.'
French or Dutch without any 7 regem] The king mentioned
historic continuity with the Anglo- in the last chapter.

cap. x.] VITA SANCTI COLUMBAE. %$
spondente nescire quis esset de tribus filiis suis regnaturus,
Arturius, an Echodius Find, an Domingartus, p^^ecy
Sanctus consequenter hoc profatur moclo : ' Nullus of the suc-
ex his tribus erit regnator ; nam in bellis cadent
ab inimicis truoidandi : sed nunc si alios iuniores habes ad
me veniant, et quem ex eis elegerit Dominus regem, subito
super meum irruet gremium.' Quibus accitis, secundum
verbum Sancti Echodius Buide adveniens in sinu eius recu-
buit. Statimque Sanctus eum osculatus benedixit, et ad
patrem ait : ' Hie est superstes, et rex post te regnaturus, et
filii eius post eum regnabuntV Sic omnia post, suis tem-
poribus, piene adimpleta sunt. Nam Arturius et Echodius
Find, non longo post temporis intervallo, Miatorum superius
memorato in bello, trucidati sunt. Domingartus vero in
Saxonia bellica in strage interfectus est : Echodius autem
Buide post patrem in regnum successit.
CAP. X.
DE DOMNALLO FILIO AIDO.
Domnallus 2 filius Aido 3, adhuc puer, ad sanctum Colum
bam in Dorso Cete 4 per nutritores 5 adductus est :
. , .... t n • j A similar
quem mtuens percunctatur inquiens, (Juius est prophecy
filius hie quem adduxistis?' Illis resjiondenti-
bus, ' Hie est Domnallus filius Aido, qui ad te ideo perductus
est, ut tua redeat benedictione ditatus.' Quem cum Sanctus
benedixisset, continuo ait, ' Hie post super omnes suos fratres
superstes erit, et rex valde famosus ; nee unquam in manus
inimicorum tradetur, sed morte placida, in senectute, et
1 regnabunt] For Columba's pro- old Irish genitive of Aedh, as in
phecy during the ' ordination ' of title of ch. 13. Cp. p. 5 n.
Aedhan, see iii. 5. * Dorso Cete] In Druirn Ceatt,
2 Domnallus] Domhnall sur- Drumceatt, or Dromocbeta, the
named Breecus, or til. Aido, king ridge of Ceatt, a place in Derry,
of Ireland, ob. 642. Son of king where the famous convention
Aedh, ob. 598, who was son of was held in 575. Intr. vii. § 4.
king Ainmire or Ainmurech, ob. Ceatt, Cet, or Keth is a man's
569. name.
3 Aido] Properly Aedho, the s nutritores] See iii. 2 n.

26" VITA SANCTI COLUMBAE. [lib. i.
intra domum suam, coram amicorum familiarium turba,
super suum morietur lectum V Quae omnia secundum beati
vaticinium viri de eo vere adimpleta sunt.
CAP. XI.
DE SCANDLANO FILIO COLMANI.
Eodem tempore Sanctus, et in eodem loco, ad Scand-
He comforts ianum ' nlium Colmani, apud Aidum regem in
Scandlan vinculis retentum 3, visitare eum cupiens, pergit ;
in prison. ipSumque cum benedixisset, confortans ait : ' Fili,
nolis contristari, sed potius laetare et confortare : Aidus
enim rex, apud quem vinculatus es, de hoc mundo te prae-
cedet ; et, post aliqua exilii tempora, triginta annis in gente
tua rex regnaturus es. Iterumque de regno effugaberis, et
per aliquot exulabis dies ; post quos, a populo reinvitatus,
per tria regnabis brevia tempora. ' Quae cuncta iuxta vatici-
nationem Sancti plene expleta sunt. Nam post triginta
annos de regno expulsus, per aliquod exulavit spatium tem
poris : sed post a populo reinvitatus, non, ut putabat, tribus
annis, sed ternis regnavit mensibus ; post quos continuo
obiit. CAP. XII.
DE DUOBUS ALUS REGNATORIBUS, QUI DUO NEPOTES MUIREDACHI
VOCITABANTUR, BAITANUS FILIUS MAIC ERCE ET ECHODIUS
FILIUS DOMNAIL, BEATI PROPHETATIO VIRI.
Alio in tempore, per asperam et saxosam regionem iter
faciens, quae dieitur Artdamuirchol 4, et suos audiens co-
mites, Laisranum ¦' utique filium Feradachi, et Diormi-
1 ledum] An unusual kind of Seanlann. Intr. vii. § 4.
death for an Irish sovereign at 4 Artdamuirchol] Artdaib Muir-
this time. chol, or Artmuirchol, ' height of
2 Scandlanum] Scandlanus, son the two sea-hazels,' now Ardna-
ofColman. In most Irish authori- murchan, ' height of the sea-calf,'
ties called Seanlann Mor, son of in Argyle.
Cenfaeladh, but all the MSS. 5 Laisranum] Laisran, son of
have the reading in the text. Feradach, was first cousin to
3 in vinculis retentum] St. Columba St. Columba. Abbot of Iona
tried to effect the liberation of 600-605, <*• Sept. 16. Previously

cap. mi.] VITA SANCTI COLUMBAE. 2J
tium ministratorem, de duobus supra memoratis1 regibus
in via sermocinari, haec ad eos verba depromit : He sees ^
' 0 filioli, quare inaniter de his sic confabulamini ? death of
nam illi ambo reges, de quibus nunc sermo- wo mgs'
cinamini, nuper ab inimicis decapitati disperierunt. In hac
quoque die aliqui de Scotia z adventantes nautae haec eadem
vobis de illis indicabunt regibus.' Quod venerabilis viri
vaticinium eadem die de Hibernia navigatores, ad locum qui
dieitur Muirbolc Paradisi 3 pervenientes, supra scriptis eius
binis comitibus, et in eadem navi cum Sancto navigantibus,
de iisdem interfectis regibus expletum retulerunt.
CAP. XIII.
DE OINGUSIO FILIO AIDO COMMANI ' SANCTI PROPHETIA
VIRI.
Hie namque de patria cum aliis duobus fratribus effugatus,
ad Sanctum in Britannia peregrinantem exul poreteus
venit ; cuique benedicens, haec de eo prophetizans a future
sancto promit de pectore verba : ' Hie iuvenis, relSn-
defunctis eius ceteris fratribus superstes remanens, multo
est regnaturus in patria tempore ; et inimici eius coram
ipso cadent ; nee tamen ipse unquam in manus tradetur
inimicorum ; sed morte placida, senex, inter amicos mori
etur.' Quae omnia iuxta Sancti verbum plene sunt adim-
pleta. Hie est Oingusius cuius cognomentum Bronbachal °.
Abbot of Durrow. See Intr. perhaps the epithet Paradisi.
viii. § 2. Beeves, 1874, App. 325.
1 supra memoratis] This shows 4 De Oingusio fit. Aido Cmnmani]
that the title is an integral part AengussurnamedBronbachal.The
of the work. Annals of Ulster have, A. C. 648,
2 Scotia] Synonymous with Mors Oengusa Bronbachlae regis Ceniuil
Hibernia in the next sentence, Coirpri. The Cenel Cairbre were
and again in cap. 17, and passim. a tribe, whence Carbury, in north
See note on Pref. 2, p. 5 n. Sligo.
3 Muirbolc Paradisi] Identified ° Bronbachal] Interpreted baculi
by Dr. Skene with Port-na-Mur- dolorosi, and supposed to refer to
loch, a sheltered harbour in Lis- the pilgrim's staff. This Aengus
more in Argyle. Murbolgh — sea- was also called an naoimh, ' the
inlet. Lismore is said to be Gaelic religious.' See Beeves's note.
Lios, garden, and mor, great ; hence

28 VITA SANCTI COLUMBAE. [lib. i.
CAP. XIV.
PROPHETIA BEATI VIRI DE FILIO DERMITI REGIS QUI AIDUS
SLANE ' LINGUA NOMINATUS EST SCOTICA.
Alio in tempore, cum vir beatus in Scotia per aliquot
Utters a demoraretur dies, ad supradictum Aidum, ad se
prophetic venientem, sic prophetice locutus ait, 'Praecavere
warning, ^g^g^ fiij^ ne ^ibi a Deo totius Hiberniae regni
praerogativam monarchiae praedestinatam, parricidali2 faci-
ente peccato, amittas : nam, si quandoque illud commiseris,
non toto patris regno, sed eius aliqua parte in gente tua,
brevi frueris tempore.' Quae verba Sancti sic sunt expleta
secundum eius vaticinationem s. Nam post Suibneum 4
filium Columbani dolo ab eo interfectum, non plus, ut
fertur, quam quatuor annis et tribus mensibus regni con
cessa potitus est parte.
CAP. XV.
DE REGE RODERCO FILIO TOTHAIL6, QUI IN PETRA CLOITHE6
REGNAVIT, BEATI VIRI PROPHETIA.
Alio idem in tempore hie, ut erat sancti viri amicus,
Foretells aliquam ad eum occultam per Lugbeum Mocumin7
will dieTf legationem misit, scire volens si ab inimicis esset
his bed. trucidandus, an non. At vero Lugbeus, a Sancto
interrogatus de eodem rege, et regno, et populo, et re-
1 Aidus Slane] Aedh Slane, lumbanus or Colman Mor ; he
eldest son of Diarmait, king or was assassinated in 600 by his
lord of the Southern Hy-Neill, uncle Aedh Slane, and his death
named from the river Slaine, was avenged by Conall his son,
near which he was born. He in 604. Hence an Irish rime to
consented to the grant of Kells to this effect : — ' Conall slew Aedh
St. Columba, succeeded his father, Slaine, Aedh Slaine slewSuibhne.'
and, about 580, granted a site for 6 Boderco fil. Tothail] Ehydderch,
a church at Lynally at the in- son of Tudwal, a British king.
stance of St. Columba. 6 Petra Cloithe] The Aleluith of

! parricidali] murderous. ' Auisle Bede {H. E. i. 1) called in the thir-
parricidio a fratribus suis iugu- teenth century from its British
latus est.' Ann. Ult. 866. This inhabitants Dun-Breatan, now
use is amply attested. Dumbarton.
3 vaticinationem] It was his 7 Lugbeum Mocumin] This Lugbe
nephew whom he slew. See the and his brother Lugne are fre-
next note. quently mentioned. See Index.
1 Suibneum] Suibhne, son of Co- Mocumin is their tribe-name.

cap. xvi.] VITA SANCTI COLUMBAE. 29
spondens, quasi misertus, dicit, ' Quid de illo inquiris misero,
qui qua hora ab inimicis occidatur, nullo modo scire potest?'
Sanctus turn deinde profatur, ' Nunquam in manus tradetur
inimicorum, sed in sua, super plumatiunculam ', morietur
domo.' Quod Sancti de rege Eoderco vaticinium plene
adimpletum est : nam iuxta verbum eius in domo sua morte
placida obiit. CAP. XVI.
DE DUOBUS PUERIS, QUORUM UNUS, IUXTA VERBUM SANCTI,
IN FINE HEBDOMADIS OBIIT, PROPHETIA SANCTI.
Alio in tempore duo quidam plebei ad Sanctum in Ioua
commorantem insula deveniunt ; quorum unus, . T>r0r)hecv
Meldanus nomine, de filio suo qui praesens erat regarding
Sanctum interrogat, quid ei esset futurum. Cui wo oys'
Sanctus sic profatur : ' Nonne sabbati dies '* hodierna est ?
filius tuus sexta feria3, in fine morietur septimanae, octa-
vaque die, hoc est, sabbato, hie sepelietur.' Alter proinde
plebeus, nomine G-lasdercus 4, et ipse de filio quem ibidem
secum habuit nihilominus interrogans, talem Sancti audit
responsionem : ' Filius tuus Ernanus suos videbit nepotes
et in hac insula senex sepelietur.' Quae omnia, secundum
verbum Sancti, de pueris ambobus, suis plene temporibus
sunt expleta.
1 plumatiunculd] a feather pillow. sabbatum est.'
2 sabbati dies] The ancient appli- 3 sexta feria] Friday is feria sexta,
cation of the term Sabbatum to Sunday being dies Dominica, Mon-
Saturday survives to this day in day feria secunda, and so on to
the Roman service-books, and in Saturday, or Sabbatum. As odava-
modern languages, as Ital. Sab- que die refers to the Sabbath in
bato, Fr. Samedi (sabbati dies). It this connexion, it would seem as if
was first applied to Sunday in Columba reckoned from Saturday
the twelfth century, figuratively, to the eighth day from the time
when the observation of the real of speaking, and that this burial
Sabbath had ceased among Chris- took place on the day after death.
tians. Heylin (Hist, of Sabbath, Feria in classical Latin is a festival,
pt. ii. ch. v, 13), asserts that the whence 'fair-day,' but in eccl. use
phrase is first found in Petrus it has come to mean a weekday.
Alfonsus in the twelfth century : 4 G-lasdercus] From the Irish Glas
'Dies Dominica . . .Christianorum Derg, Grey-eyed.

30 VITA SANCTI COLUMBAE. [lib. i.

CAP. XVII.
DE COLCIO1, AIDO DRAIGNICHE FILIO, A NEPOTIBUS FECHUREG
ORTO J ET DE QUODAM OCCULTO MATRIS EIUS PECCATO,
PROPHETIA SANCTI.
Alio in tempore, supramemoratum Colgium, apud se in
Concerning •1-oua commorantem insula, Sanctus de sua infer
tile mother rogat genitrice, si esset religiosa 2, an non. Cui
0 ° oa' ipse inquiens ait, 'Benemoratam, et bonae famae,
meam novi matrem.' Sanctus turn sic prophetice profatur,
'Mox, Deo volente, ad Scotiam8 profectus, matrem diligentius
de quodam suo pergrandi peecato interroga occulto, quod
nulli hominum confiteri vult.' Qui, haec audiens, obsecutus,
ad Hiberniam emigravit. Proinde mater, ab eo studiose
interrogata, quamlibet primule 4 infitiens, tamen suum
confessa est peccatum 5, et iuxta Sancti iudicationem, poeni-
tudinem agens, sanata6, de se quod Sancto manifestatum
est valde mirata est.
Colgius vero7, ad Sanctum reversus, per aliquot dies
and Colca apud eum commoratus, de fine sui interrogans
himself, temporis, hoc a Sancto audit responsum : ' In tua,
quam amas, patria primarius15 alicuius ecclesiae per multos
eris annos ; et si forte aliquando tuum videris pincernam 9
in coena amieorum ludentem, hauritoriumque 10 in gyro per
1 Colcius, Colgius, Colca, or Colcu, probably relates here to spiritual
an Irish saint (Colgan, Feb. 20, healing, as in Ps. cxlvi. (cxlvii. ) 3,
p. 380), de nepotibus Fechureg Jer. iii. 22, viii. 11, etc. Vulg.
sive Fechreg (Ui Fiachrach), son of 7 Colgius vero] This has a sepa-
Aidus Draigniche, ' of the black- rate heading in the Capitulationes,
thorn.' p. 7.
2 religiosa] religious in the or- 8 primarius] See Glossary.
dinary sense. 9 pincernam] ' Cellarius ' is the
3 Scotiam] i. e. Hiberniam ; see usual term for a monastic butler.
next sentence. 10 hauritoriumque, etc.] Dr. Reeves
4 primide] 'in the first instance ' says here (ed. 1854), ' The mean-
(De Locis Sanctis, iii. 4). ing of this obscure passage seems
5 peccatum] Said in Aengus de to be : When you see your butler
Matribus SS. Hiberniae to have been making merry in a supper of his
adultery (Reeves). friends, and twirling the ladle
6 sanata] As there is no mention round in the strainer, etc. The
of any bodily sickness, the word difficulty arises from our imper-

cap. xix.] VITA SANCTI COLUMBAE. 31
collum torquentem, scito te mox in brevi moriturum.' Quid
plura? Haec eadem beati viri prophetatio sic per omnia
est adimpleta, quemadmodum de Colgio eodem est pro-
phetata. CAP. XVIII.
DE LAISRANO HORTULANO, HOMINE SANCTO.
Vir beatus quemdam de suis monaehum nomine Trenanum,
gente Mocuruntir1, legatum ad Scotiam exire F ...
quadam praecipit die. Qui, hominis Dei obse- certain
eutus iussioni, navigationem parat festinus ; events-
unumque sibi deesse navigatorem coram Sancto queritur.
Sanctus haec consequenter, eidem respondens, sacro promit
de pectore verba, dicens, 'Nautam, quem tibi non adhuc
suppetisse dicis, nunc invenire non possum. Vade in pace :
usquequo ad Hiberniam pervenias prosperos et secundos
habebis flatus. Quemdamque obvium videbis hominem
eminus oceursurum, qui primus prae ceteris navis proram
tuae tenebit in Scotia, hie erit comes tui itineris per aliquot
in Hibernia dies ; teque inde revertentem ad nos usque
comitabitur, vir a Deo electus, qui in hoc meo monasterio
per omne reliquum tempus bene conversabitur.' Quid plura?
Trenanus, accipiens a Sancto benedictionem, plenis velis
per omnia transmeavit maria : et, ecce, appropinquanti ad
portum naviculae Laisranus Mocumoie, citior ceteris, occurrit,
tenetque proram. Nautae recognoscunt ipsum esse de quo
Sanctus praedixerat. CAP. XIX.
DE CETO MAGNO QUOMODO SANCTUS PRAESCIENS DIXERAT.
Quadam die, cum vir venerabilis in Ioua demoraretur
insula, quidam frater, Berachus nomine, ad Ethicam pro-
ponens insulam2 navigare, ad Sanctum mane accedens, ab eo
feet knowledge concerning the round the bottle by its neck.'
domestic utensils of the early na- 1 Mocuruntir] Mac-Ui-Runtir.
tives.' He takes hauritorium to be * 2 Ethicam insidam] ' Ethica in-
' ladle,' and collum to be for colum, sula sive terra' is 'the corn-
' strainer.' But render, 'whirling bearing isle,' from eth or ith, corn ;

32 VITA SANCTI COLUMBAE. [lib. i.
benedici postulat. Quem Sanctus intuitus, inquit, ' 0 fili,
Of a great hodie intentius praecaveto ne Ethicam cursu ad
whale. terram directo per latius coneris transmeare pe-
lagus, sed potius, circumiens, minores secus naviges in-
sulas ; ne videlicet, aliquo monstruoso perterritus prodigio,
vix inde possis evadere.' Qui, a Sancto accepta benedictione,
secessit, et navem conscendens, Sancti verbum quasi parvi-
pendens, transgreditur ; maiora proinde Ethici transmeans
spatia pelagi, ipse et qui ibi inerant nautae vident, et ecce
cetus mirae et immensae magnitudinis, se instar montis
erigens, ora aperuit patula nimis dentosa, supernatans. Turn
proinde remiges, deposito velo, valde perterriti, retro reversi,
illam obortam ex belluino motu fluctuationem vix evadere
potuerunt, Sanctique verbum recognoscentes propheticum,
admirabantur. Eadem quoque die Sanctus Baitheneo, ad
supra memoratam insulam navigaturo, mane de eodem
intimavit ceto, inquiens, ' Hac praeterita nocte media, cetus
magnus de profundo maris se sublevavit, et inter Iouam et
Ethicam insulam se hodie in superficiem eriget aequoris.'
Cui Baitheneus respondens infit, ' Ego et ilia bellua sub Dei
potestate sumus.' Sanctus, 'Vade,' ait, 'in pace, fides tua in
Christo te ab hoc defendet periculo.' Baitheneus turn deinde,
a Sancto benedictione accepta, a portu enavigat : transcur-
sisque non parvis.ponti spatiis, ipse et socii cetum aspiciunt ;
perterritisque omnibus, ipse solus aequor et cetum, ambabus
manibus elevatis, benedicit intrepidus. Eodemque momento
bellua magna, se sub fluctus immergens, nusquam deinceps
eis apparuit.
in Irish Saints' Lives, terra, in- the name of a sandy but fertile
sula, or regio Hyth, or Hyth. island, about twenty miles N.W.
From the Irish Tir itha, answer- of and visible from Iona. Ethi-
ing to Terra Hyth, we have now, cum pelagus is mentioned below,
through various stages, Tiree, in this same chapter.

cap. xx.] VITA SANCTI COLUMBAE. 33

CAP. XX.
DE QUODAM BAITANO, QUI CUM CETERIS DESERTUM MARINUM
APPETENS ENAVIGAVERAT, SANCTI PROPHETIA VIRI.
Alio in tempore quidam Baitanus ', gente Nepos Niath
Taloirc2, benedici a Sancto petivit, cum ceteris in Bai tan's
mari eremum quaesiturus. Cui valedicens Sanctus wanderings
1 ti. tt- m search
hoc de ipso propheticum protulit verbum, Hie 0f a desert
homo, qui ad quaerendum in oceano desertum island.
pergit, non in deserto conditus iacebit, sed illo in loco
sepelietur ubi oves femina trans sepulcrum eius minabit3.'
Idem itaque Baitanus, post longos per ventosa circuitus
aequora, eremo non reperta, ad patriam reversus, multis
ibidem annis cuiusdam cellulae4 dominus permansit, quae
Scotice Lathreginden ° dieitur. Iisdemque diebus accidit,
quibus, post aliqua mortuus tempora, sepultus est in
Eoboreto Calgaehi, ut propter hostilitatis incursum vicina
¦ad eiusdem loci ecclesiam plebecula cum mulieribus et
parvulis confugeret6- Unde contigit ut quadam die mulier
deprehenderetur aliqua, quae suas per eiusdem viri sepulcrum
nuper sepulti oviculas minabat. Et unus ex his qui viderant
sanctus sacerdos dixit, 'Nunc prophetia sancti Columbae
expleta est, multis prius divulgata annis.' Qui utique
supra memoratus presbyter mihi haec de Baitano enarrans
retulit, Mailodranus 7 nomine, Christi miles, gente a Mocurin.
* Mocucuriu B.s
1 Baitanus] Irish baotan ; Bai- 5 Lathreginden] Not identified ;
thene is baoithin. probably near Derry.
2 Niath Taloirc] Niath ='cham- e confugeret] This does not point
pion,' Tolorg is a Pictish name. to the mediaeval use of Sanctuary,
3 minabit] 'Minare,' to drive ani- but is rather a case of war or
mals, occurs in Is. xi. 6 and Jer. siege. For a very graphic descrip-
xxxi. 24, Vulg., also in passages tion of Durham in like case in
quoted by Beeves from Lives of 1091, see the Auctariimi appended
Saints. The same word is used to Symeon, cap. ix. or x., trans-
in Acts xviii. 16, lEt minavit eos a lated in the Metrical Life of St.
tribunali.' Fr. mener. Cuthbert, 5221-5312.
4 cellulae] The word ' cellula ' is 7 Mailodranus] Mael-Odhrain,
common in the Book of Armagh, ' Servus Odrani.'
and appears to denote a small 8 Mocucurin] Mac-Ui-Curin ?
monastic house.

34 VITA SANCTI COLUMBAE. [lib. i.
CAP. XXI.
DE NEMANO QUODAM FICTO POENITENTE SANCTI
PROPHETATIO VIRI.
Alio in tempore Sanctus ad Hinbinam insulam ' pervenit,
eademque die ut etiam poenitentibus aliqua prae-
one Ne- ClPit clDj consolatio indulgeretur 2. Erat autem
man, a ibi inter poenitentes quidam Nemanus, filius
Cathir, qui, a Sancto iussus, renuit oblatam acci-
pere eonsolatiunculam. Quem Sanctus his compellat verbis,
'O Nemane, a me et Baitheneo indultam non recipis aliquam
refectionis indulgentiam? Erit tempus quo cum furacibus
furtive carnem in sylva manducabis equae 3. ' Hie idem
itaque, postea ad saeculum reversus, in saltu cum furibus
talem comedens carnem, iuxta verbum Sancti, de craticula 4
sumptam lignea, inventus est.
CAP. XXII.
DE INFELICI QUODAM QUI CUM SUA DORMIVIT GENITRICE.
Alio in tempore fratres intempesta nocte suscitat Sanctus,
The fate of a<^ 1U0S i*1 ecclesia congregatos dicit, ' Nunc
a wretched Dominum intentius precemur ; nam hac in hora
smner. alicLuod inauditum in mundo peccatum perpe-
tratum est, pro quo valde timenda iudicialis est vindicta.'
1 Hinbinam insulam] Some island in ch. 26, where see note.
probably not far north of Iona, 3 equae] Beeves refers to Colgan
not yet identified with certainty. for a similar prediction by St.
But Dr. W. F. Skene has shown Enda concerning one who refused
good reasons for supposing it to hospitality.
be Eileann na Naoimh (Isle of 4 craticula] A hurdle, grate, or
Saints). Hinba and Ethica in- grill, hence a gridiron, here some
sula were the most important wooden substitute for one. Pocock
islands connected with Iona in in his Irish Tour, 1 752, ed. Stokes,
St. Columba's time, and on Dublin 1891, p. 37, says, ' I went
Eileann na Naoimh are some to the Causeway late, and Mr.
remarkable remains of a primitive Duncane came and dined with
church and of three beehive me, and sent a fresh salmon
cells. (Beeves's^ftoKnom.ed. 1874, which was roasted before a turf
App. I.) See Elena insula (ii. fire ; it was cut in pieces and
18 n.) and Muirbulcmar (iii. 23 n.). stuck on five or six sticks, set
2 indulgeretur] This relaxation in in the ground round the fire, and
honour of a visitor appears again sometimes taken up and turn'd.'

cap. xxu.J VITA SANCTI COLUMBAE. 35
De quo peccato crastino die, aliquibus paucis percunctantibus,
intimavit inquiens, ' Post paucos menses cum Lugaido '
nesciente infehx ille homuncio ad Iouam perveniet insulam.'
Alia itaque die Sanctus ad Diormitium, interiectis quibusdam
mensibus, praecipiens profatur, ' Surge citius, ecce Lugaidus
appropinquat, dicque ei ut miserum quem secum in navi
habet in Maleam propellat insulam2, ne huius insulae
cespitem calcet.' Qui, praecepto Sancti obsecutus, ad mare
pergit. Lugaidoque adventanti omnia Sancti prosequitur de
infelici viro verba. Quibus auditis, ille infelix iuravit nun-
quam se cibum cum aliis accepturum nisi prius sanctum
videret Columbam, eumque alloqueretur. Quae infelicis
verba Diormitius, ad Sanctum reversus, retulit. Quibus
compertis, Sanctus ad portum perrexit, Baitheneoque, prolatis
sacrae Scripturae testimoniis, suggerenti ut miseri poenitudo
susciperetur, Sanctus consequenter inquit, 'O Baithenee, hie
homo fratricidium in modum perpetravit Cain, et cum sua
matre moechatus est.' Turn deinde miser in litore flexis
genibus leges poenitentiae 3 expleturum se promisit, iuxta
Sancti iudicationem. Cui Sanctus ait, ' Si duodecim annis '
inter Brittones cum fletu et lacrymis poenitentiam egeris,
nee ad Scotiam usque ad mortem reversus fueris, forsan
Deus peccato ignoscat tuo.' Haec dicens Sanctus, ad suos
conversus, dicit, ' Hie homo filius est perditionis, qui quam
promisit poenitentiam non explebit, sed mox ad Scotiam
revertetur, ibique in brevi ab inimicis interficiendus peribit. '
Quae omnia secundum Sancti prophetiam ita contigerunt :
nam miser iisdem diebus ad Hiberniam reversus, in regione
1 Lugaido] Luguid the messenger an abridgement of the earlier
appears again in ii. 5, 38. penitential canons ; it has been
' Maleam insulam] The island of printed in Fleming's Coll. Sacra,
Mull, separated from Iona by the 197-210, and in Wasserschleben,
narrow Sound. Bussordnungen, etc., 460 sq.
3 leges poenitentiae] The peniten- 4 duodecim annis] A usual term
tial canons, as laid down in the of monastic penance or service.
Penitentials. That of Cummian Reeves refers to ch. 26 and iii. 23 ;
(not the biographer of Columba, Bede, H. E. v. 20, Hist. Abb.
but the famous advocate of Rome Uirem. §§7, 14, and Cod. Marsh,
in the Paschal controversy, and fo. 128 a, b.
probably a monk of Durrow) is D 2

36 VITA SANCTI COLUMBAE. [lib. i.
quae vocitatur Lea', in manus ineidens inimicorum truci-
datus est. Hie de Nepotibus Turtrei 2 erat.
CAP. XXIII.
DE I VOCALI LITERA.
Quadam die Baitheneus, ad Sanctum accedens, ait, Necesse
The colla naDeo u* aliquis de fratribus mecum Psalterium
ting of a quod scripsi percurrens emendet 3- Quo audito,
sa ter. ganc^us sjc profatur, ' Cur hanc super nos infers
sine causa molestiam? nam in tuo hoc, de quo dicis,
Psalterio nee una superflua reperietur litera, nee alia deesse,
excepta I vocali4, quae sola deest.' Et sic, toto perlecto
Psalterio, sicuti Sanctus praedixerat repertum exploratum
est. CAP. XXIV.
DE LIBRO IN AQUARIUM VAS SANCTUS SICUTI PRAEDIXERAT
CADENTE.
Quadam itidem die, ad focum 5 in monasterio sedens,
Accidental vi^et Lugbeum, gente Mocumin, eminus librum
immersion legentem, cui repente ait, ' Praeeave, fili, praecave,
0 a 00 • aestimo enim quod quem lectitas liber in aquae
plenum sit casurus vasculum.' Quod mox ita contigit : nam
ille supra memoratus iuvenis, post aliquod breve inter-
vallum, ad aliquam consurgens in monasterio ministra-
tionem, verbi oblitus beati viri, libellus, quem sub ascella6
negligentius inclusit, subito in hydriam aqua repletam
cecidit 7.
1 Lea] In Irish Li or Lee ; the indicated to St. Columba the place
place is near Coleraine. of his future sojourn. See Colgan,
2 Turtrei] The tribes called Hy Tr. Th. p. 462 a ; Ussher, Wks. vi.
Tuirtre and Fir Li (Lea) had a p. 240 ; Innes, Civ. and Eccl. Hist.
common ancestry. Reeves, Eccl. p. 170. (Reeves.)
Ant. 82 n. 5 focum] Probably the only fire
3 emendet] Note the practice of in the monastery, which would
going through a newly copied MS. be the kitchen fire, most likely
with another person in order to one of turf burning on a hearth.
correct it if necessary, and see the ° ascella] for axilla, 'inter bra-
last sentence in Book iii. chium et latus,' ii. 8.
4 I vocali] The letter by which 7 cecidit] This story affords a
St. Brendan of Birr is said to have good example of the way in which

cap. xxvi.] VITA SANCTI COLUMBAE. 37
CAP. XXV.
DE CORNICULO ATRAMENTI INANITER DEFUSO.
Alia inter haec die ultra fretum Iouae insulae clamatum
est ' : quem Sanctus sedens in tuguriolo 2 tabulis
suffulto3 audiens clamorem dicit, ' Homo qui ultra hor^ UpSgt
clamitat fretum non est subtilis sensus 4, nam
hodie mei corniculum5 atramenti inclinans effundet.' Quod
verbum eius ministrator Diormitius audiens, paulisper ante
ianuam stans, gravem " expectabat superventurum hospitem,
ut corniculum defenderet. Sed, alia mox faciente causa, inde
recessit ; et post eius recessum hospes molestus '' supervenit,
Sanctum que osculandum appetens, ora vestimenti inclinatum
effudit atramenti corniculum.

CAP. XXVI.
DE ALICUIUS ADVENTU HOSPITIS QUEM SANCTUS PRAE-
NUNTIAVIT.
Alio itidem tempore Sanctus die tertiae feriae" fratribus
sic profatus est, ' Crastina quarta feria ieiunare proponi-
mus9, sed tamen, superveniente quodam molesto hospite,
ordinary foresight might be mis- probably reached by a few steps :
taken for prophetic insight. Very it was no doubt itself made of
probably St. Columba knew by boards, or of wattles.
experience that both Lugbe and 4 subtilis sensus] of delicate per-
the guest mentioned in the fol- ception.
lowing chapter were careless or 5 corniculum] Representations of
clumsy in their habits. ancient inkhorns appear in illu-
1 clamatum est] So in ch. 26, 27, minated MSS. Intr. iv. § 13.
32, 43. Strong voices, even those of " gravem] troublesome.
shepherds calling to their dogs, T molestus] dangerous. These
or of boys at play, can be heard epithets are apparently employed
across the Sound when the wind is half in joke.
favourable. Reeves mentions the 8 tertiae feriae] Tuesday ; see
use of visible signals, as of smoke above, p. 29 n.
from an ignited bundle of hea- 3 ieiunare proponimus] Ussher
ther. thought it very probable that the
2 tuguriolo] St. Columba's own Wednesday and Friday fast were
cell. Cf. iii. 22, and i. 35, ii. 16, introduced into Ireland by St.
iii. 15. Patrick (Wks. vi. p. 444). St. Au-
3 tabulis suffulto] Supported by gustine refers to the custom (Ad
boards forming a raised platform, Casulanum, Ep.36or86). St.Aidan

38 VITA SANCTI COLUMBAE. [lib. i.
consuetudinarium solvetur ieiunium '.' Quod ita ut Sancto
A fast dis- praeostensum est accidit : nam mane eadem
pensed with quarta feria, alius ultra fretum clamitabat prose-
foraguest. iytUS) Aidanus nomine, filius Fergnoi, qui, ut
fertur, duodecim annis Brendeno ministravit Mocualti 2 ;
vir valde religiosus3, qui, ut advenit, eiusdem diei, iuxta
verbum Sancti, ieiunationem solvit.

CAP. XXVII.
DE ALIQUO MISERABILI VIRO QUI ULTRA SUPRADICTUM
CLAMITABAT FRETUM.
Quadam quoque die, quemdam ultra fretum audiens
A man clamitantem, Sanctus hoc profatur modo : ' Valde
comes for miserandus est ille clamitans homo, qui, aliqua
me ica ai . &^ carnai ja medicamenta 4 petiturus pertinentia,
ad nos venit : cui opportunius erat veram de peccatis hodie
poenitudinem gerere ; nam in huius fine hebdomadis
morietur.' Quod verbum qui inerant praesentes advenienti
misero intimavere. Sed ille parvipendens, acceptis quae
poposcerat, citius recessit ; et, secundum Sancti propheticum
verbum, ante finem eiusdem septimanae mortuus est.
brought it over from Iona to monasteries. There is an Irish
Lindisfarne (Bede, "H. E., iii. 5) canon De solvendo ieiunio, ' humani-
and Columbanus's Penitential tatis causa' (D'Aehery, Spicileg.
refers to it (cap. 13). In the ix. 9. Paris, 1669).
early Western Church generally 2 Brendeno Mocualti] The famous
the Wednesday and Friday and St. Brendan of Clonfert, on whom
also the Saturday (ieiunium Sab- see Intr. v. § 4. His tribe-name
bati) were observed, but the Wed- was Mac Ua Alta.
nesday and Saturday fasts were 3 valde religiosus] Yet, it appears,
kept less and less strictly, and at ' molestus,' because his coming
last discontinued except in the would involve a relaxation of
Ember-weeks, and on Rogation discipline.
Wednesday and Easter Eve. See 4 carnalia medicamenta] Note the
Ducange, s.v. Ieiunium. resort to the monastery for medical
1 solvetur ieiunium] Cf. ch. 21. treatment. Carnalis here means
Both cases point to great discre- after the flesh, earthly, as in ii.
tionary power in heads of Irish 39.

cap. xxvm.] VITA SANCTI COLUMBAE. 39
CAP. XXVIII.
[VITATE IGNI SUL
LAPSO COMBUSTA SANCTI VIRI PROPHETIA.
Alio itidem in tempore, Lugbeus gente Mocumin, cuius
supra mentionem fecimus, quadam ad Sanctum ,T. .
¦ ,• -L Vision of
die post frugum veniens triturationem , nullo fire from
modo eius faciem intueri potuit, miro superfusam heaven in
. 7 Italy.
rubore ; valdeque pertimescens cito aufugit. Quem
Sanctus, complosis paulum manibus, revocat. Qui reversus, a
Sancto statim interrogatus cur ocius aufugisset, hoc dedit re-
sponsum, 'Ideo fugi quia nimis pertimui.' Et post aliquod
modicum intervallum, fiducialius agens, audet Sanctum inter-
rogare, inquiens, 'Numquid hac in hora tibi aliqua formidabilis
ostensa visio est ? ' Cui Sanctus talem dedit responsionem :
'Tam terrifica ultio nunc in remota orbis parte peracta est.'
'Qualis,' ait iuvenis, 'vindicta, et in qua regione facta?'
Sanctus tum sic profatur : ' Sulfurea de caelo flamma super
Eomani iuris civitatem, intra Italiae terminos sitam, hac
hora effusa est ; triaque ferme millia virorum, excepto
matrum puerorumque numero disperierunt. Et antequam
praesens finiatur annus, Gallici nautae, de Galli- , . , „
• •• -1 11 -1 j.-i • Arrival of
arum provincns adventantes , haec eadem tibi Gaulish
enarrabunt.' Quae verba post aliquot menses , ^f1!?rs,t°
1 tell the tale.
veridica fuisse sunt comprobata. Nam idem
Lugbeus, simul cum sancto viro ad Caput Eegionis4 pergens5,
nauclerum et nautas adventantis barcae" interrogans, sic
1 Eomani iuris] Subject to the references in Lives of Saints to
jurisdiction of the Boman Empire. frequent intercourse between Gaul
Notker Balbulus, in relating this and Britain and Ireland. Gallic
same prophecy and its fulfilment, traders visited Clonmacnoise A. d.
gives the name of the city as 548-9 (Vit. S. Kierani, Cod. Marsh,
Nova, now Citta Nuova, in Istria. c. 31).
(Martyrol. Jun. 9.) 4 Caput Regionis] Cantyre (Irish
2 triturationem] The grinding of Cenn-tire or Cind-tire), 'hoc est,'
corn by hand-querns seems to says Buchanan, ' Eegionis Caput. '
have been part of the daily labour 5 pergens] The distance from
of the monks, as at Clonard under Iona to the nearest part of Can-
St. Finnian ; see Intr. v. § 3. tyre is about fifty miles by sea.
3 adventantes] There are other 6 barcae] Barca, a ship, occurs

40 VITA SANCTI COLUMBAE. [lib. i.
omnia ilia de civitate cum civibus ab eis audit enarrata,
quemadmodum a praedicabili viro sunt praedicta.
CAP. XXIX.
DE laisrano filio feradachi beati visio viri.
Quadam brumali et valde frigida die Sanctus, magno
. molestatus maerore, flevit. Quem suus minis-
overworked trator Diormitius, de causa interrogans maestitiae,
labourers }j0C ab e0 responsum accepit, ' Non immerito, 0
filiole, ego hac in hora contristor, meos videns
monachos, quos Laisranus nunc gravi fatigatos labore in
alicuius maioris domus ' fabrica molestat ; quae mihi valde
displicet. ' Mirum dictu ! eodem momento horae Laisranus,
habitans in monasterio Eoboreti Campi2, quodammodo
coactus, et quasi quadam pyra 3 intrinsecus succensus, iubet
monachos a labore cessare, ahquamque cibationum consola-
tionem praeparari ; et non solum in eadem die otiari, sed et
in ceteris asperae tempestatis diebus requiescere. Quae
verba ad fratres consolatoria, a Laisrano dicta, Sanctus in
spiritu audiens flere cessavit, et mirabiliter gavisus ipse in
Ioua insula commanens, fratribus, qui ad praesens inerant,
per omnia enarravit, et Laisranum monachorum benedixit
consolatorem.
CAP. XXX.
de fechno sapiente, quomodo poenitens ad sanctum
columbam, ab eodem praenunciatus, venit.
Alio in tempore Sanctus, in cacumine sedens montis qui
nostro huic monasterio eminus supereminet4, ad suum
ministratorem Diormitium conversus, profatus est, dicens,
in Paulinus Nolanus, c. 400. It but here preferred to ignis as being
is probably identical with bark, of Greek origin.
barge, and the Old Irish bare. 4 supereminet] The highest spot
1 maioris domus] Called monas- in Iona is Dun-I (330 ft.), but
terium rotundum in the heading of Dr. Reeves thinks that Cnoc Mor,
iii. 15, where see note. which immediately overlooks the
2 Roboreti Campi] Oakwood Plain, village, is more likely to be the
Dair-magh, Durrow. hill referred to here. Cp. iii, 23 n.
3 pyra] Properly a funeral pile,

cap. xxxi.] VITA SANCTI COLUMBAE. 41
' Miror quare tardius appropinquat quaedam de Scotia navis,
quae quemdam advehit sapientem virum \ qui
n . . , , Vision of
in quodam facmore lapsus, lacrymosam gerens a penitent
poenitudinem, mox adveniet.' Post proinde haud coming in
grande intervallum ad austrum prospiciens
minister, velum navis videt ad portum 2 propinquantis.
Quam cum Sancto adventantem demonstraret, cito surgit,
inquiens, ' Eamus proselyto obviam, cuius veram Christus
suscipit poenitentiam.' At vero Feachnaus, de navi de-
scendens, Sancto ad portum pervenienti obvius occurrit ;
cum fletu et lamento, ante pedes eius ingeniculans flexis
genibus, amarissime ingemuit, et, coram omnibus * qui
ibidem inerant, peccantias confitetur suas. Sanctus tum,
cum eo pariter illacrymatus, ad eum ait, ' Surge fili, et conso-
lare ; dimissa sunt tua quae commisisti peecamina ; quia,
sicut scriptum est, Cor contritum et humiliatum Deus non
spernit*.' Qui surgens, gaudenter a Sancto susceptus, ad
Baitheneum tunc temporis in Campo Lunge ° praepositum 6
commorantem, post aliquot est emissus dies, in pace com-
migrans. CAP. XXXI.
DE CAILTANO EIUS MONACHO SANCTI PROPHETATIO VIRI.
Alio in tempore binos mittens monachos ad suum
alium monachum, nomine Cailtanum 7, qui eodem tempore
1 sapientem virum] Saoi, or sage, 4 spernit] 'Non despicies ' in Ps, 1.
is an epithet applied to ecclesi- (li) 18, Vulg.
astics in Irish annals. 5 Campo Lunge] a subordinate
2 portum] Either Port-Ronain, monastery, probably adjacent to
which is the present usual the little creek called Port-na-lung,
landing-place, or Port-na-Mair- in Ethica terra (Tiree) where Soroby
tear, the Martyr's Bay. now is.
3 coram omnibus] Confession was 6 praepositum] That Baithene
public rather than private, op- was at the head of this penitential
tional rather than obligatory, and house (see ii. 39) appears again in
absolution was deferred till ch. 41 and iii. 8. See above,
penance had been fulfilled. There Intr. viii. 51.
is no trace of its being held to be 7 Cailtanum] Cailtan, a monk
necessary before celebrating or presiding over Diuni's cell (on
communicating (Warren, Intr. Loch Awe?).
ch. ii, § 35).

42 VITA SANCTI COLUMBAE. [lib. ..
praepositus erat in cella quae hodieque ejus fratris Diuni voca-
P hecv kulo vocitatur, stagno adhaerens Shae fluminis *,
of the death haec per eosdem nuncios Sanctus commendat
ot Cai tan. verka . t qj^o euntes ad Cailtanum properate,
dicitoteque ei ut ad me sine ulla veniat morula.' Qui, verbo
Sancti obsecuti exeuntes, et ad cellam Diuni pervenientes,
suae legatiunculae qualitatem Cailtano intimaverunt. Qui
eadem hora, nullo demoratus modo, Sancti prosecutus
legatos, ad eum in Ioua insula commorantem, eorum itineris
comes, celeriter pervenit. Quo viso, Sanctus ad eum taliter
locutus, his compellat verbis, ' O Cailtane, bene fecisti ad me
obedienter festinando : requiesce paulisper. Idcirco ad te
invitandum misi, amans amicum, ut hie mecum in vera finias
obedientia vitae cursum tuae. Nam ante huius hebdomadis
finem ad Dominum in pace transibis.' Quibus auditis,
gratias agens Deo, Sanctumque lacrymans exosculatus, ad
hospitium, accepta ab eo benedictione, pergit : eademque
subsecuta infirmatus nocte, iuxta verbum Sancti in eadem
septimana ad Christum Dominum migravit.
CAP. XXXII.
DE DUOBUS PEREGRINIS FRATRIBUS SANCTI PROVIDA PROPHE
TATIO VIRI.
Quadam Dominica die ultra saepe memoratum clamatum
,T. . . est fretum. Quem audiens Sanctus clamorem,
Vision of ....
the coming ad fratres qui ibidem merant, ' Ite, ait, celeriter,
of two peregrinosque de longinqua venientes regione ad
nos ocius adducite.' Qui continuo obsecuti, trans-
fretantes adduxerunt hospites : quos Sanctus exosculatus, con-
sequenter de causa percontatur itineris. Qui respondentes
aiunt, ' Ut hoc etiam anno apud te peregrinemur, venimus.'
Quibus Sanctus hanc dedit responsionem : 'Apud me, ut dicitis,
anni unius spatio peregrinari non poteritis, nisi prius mona-
chicum promiseritis votum. ' Quod qui inerant praesentes valde
1 Abac fluminis] Probably Loch we have Nisae fluminis lacus, which
Awe is meant. See Skene, in was certainly Loch Ness.
Reeves, 1874, p. 327. In iii. 14

cap. xxxm.] VITA SANCTI COLUMBAE.

43

mirati sunt ad hospites eadem hora adventantes diei. Ad
quae Sancti verba senior respondens frater ait, 'Hoc in mente
propositum, licet in hanc horam usque nullatenus habuerimus,
tamen tuum sequemur consilium, divinitus, ut credimus,
inspiratum.' Quid plura? Eodem horae momento oratorium
cum Sancto ingressi, devote, flexis genibus, votum mona-
chiale voverunt !. Sanctus tum deinde, ad fratres .
and pro-
conversus, ait, ' Hi duo proselyti vivam Deo phecy of
seipsos exhibentes hostiam, longaque in brevi thelr death'
Christianae tempora militiae complentes, hoc mox eodem
mense ad Christum Dominum in pace transibunt.' Quibus
auditis ambo fratres, gratias Deo agentes, ad hospitium
deducti sunt : interiectisque diebus septem, senior frater
coepit infirmari, et, eadem peracta septimana, ad Dominum
emigravit. Similiter et alter post septem alios dies infir-
matus, eiusdem in fine hebdomadis, ad Dominum feliciter
transit. Et sic secundum Sancti • veridicam prophetiam,
intra eiusdem mensis terminum, ambo praesentem finiunt
vitam. CAP. XXXIII.
DE QUODAM ARTBRANANO SANCTI PROPHETIA VIRI.
Cum per aliquot dies in insula demoraretur Scia 2 vir
beatus, alicuius loci terrulam mari vicinam „ ,
' Prophecy
baculo percutiens, ad comites sic ait, ' Mirum of an aged
dictu, O filioli ! hodie in hac huius loci terrula heathen
quidam gentilis 3 senex, naturale per totam bonum 4 custo
diens vitam, et baptizabitur, et morietur, et sepelietur.' Et
ecce, quasi post unius intervallum horae, navicula ad eundem
supervenit portum ; cuius in prora quidam advectus est
decrepitus senex, Geonae primarius cohortis ', quem bini
1 voverunt] The novitiate appears law of nature, i. e. of the natural
to have been dispensed with in reason ; so again in iii. 14. Cp.
this case. Rom. ii. 14, 15.
2 Scia insula] The isle of Skye. 5 Geonae cohortis] Probably a
3 gentilis] Applied to the heathen Pictish corps deriving its name
Picts in ch. 37, ii. 11 bis, 27, 33 ; from some place unknown ; the
so gentilicus, ii. 34, iii. 14. little island of Gunna, between
4 naturale . . . bonum] The moral Tiree and Coll, seems too small.

44

VITA SANCTI COLUMBAE.

[lib. I.

iuvenes, de navi sublevantes, ante beati conspectum viri
deponunt. Qui statim, verbo Dei a Sancto per interpretem '
recepto, credens, ab eodem baptizatus est, et post expleta
baptizationis ministeria, sieuti Sanctus prophetizavit, eodem
in loco consequenter obiit, ibidemque socii, congesto lapidum
acervo 2 sepeliunt. Qui hodieque in ora cernitur 3 maritima ;
fluviusque eiusdem loci in quo idem baptisma acceperat, ex
nomine eius, Dobur Artbranani 4 usque in hodiernum nomi-
natus diem, ab accolis ° vocitatur.
CAP. XXXIV.

DE NAVICULA TRANSMUTATA " SANCTO PRAECIPIENTE.
Alio in tempore trans Britanniae Dorsum7 iter agens,

1 per interpretem] St. Columba
would seem not to have acquired
the Pictish language at this time.
We have seen how at the court
of King Brude he at first availed
himself of the help of friends who
were Irish Picts. Introd. vii. § 3.
We find a reference to the same
diversity of tongues in ii. 32. Bede
states the five written languages
of Britain to be 'Anglorum,
Brittonum, Scottorum, Pictorum,
et Latinorum' (H. E. i. 1), and
the four spoken tongues to be
' Brittonum, Pictorum, Scottorum,
et Anglorum' (Ib. iii. 6). Some
of the Saxon Chronicles speak of
English, Brit-Welsh, Scottish,
Pictish, and Book-Latin. In the
Amhra of Columcille is a stanza
referring to the labours of the
Saint for thirty years among ' the
people of Alba to the Ictian Sea
(British Channel), The Gaedhil,
Cruithneans, Saxons, Saxo-Brits.'
2 lapidum acervo] This example
of Christian burial in a cairn is
remarkable, but it is to be noted
that the old man was buried by
his comrades, who may be sup
posed to have been heathens. The
same custom however still sur
vives in Ireland, for in many parts

they make a cairn over the spot
where any one has come to an
untimely end, and every one who
passes is expected to add a stone,
as in N. Lincolnshire, c. 1840. But
there are other early Christian
examples, as in Tirechan (Stokes,
Trip. 322), 'Etsepeliuit ilium auri-
gam Totum Caluum, id est Totmdel,
et congregauit lapides erga sepul
crum,' and the epitaph ' Carautius
hie iacit in hoc congeries lapidum'
(sic) (Hubner, Insc. Chr. No. 136).
3 cernitur] Sepulchral barrows
were usually placed in the most
conspicuous situations available.
4 Dobur Artbranani] An uniden
tified rivulet in the Isle of Skye.
Dobur is for Dobhar, water, both
in Gaelic and Cymric ; laterWelsh,
Dywr. 5 accolis] Properly neighbours,
but here and in ch. 35 used for
resident inhabitants.
6 transmotata] See Glossary.
7 Britanniae sive Britannicum
Dorsum] Drum-Alban, the moun
tain chain dividing Perthshire
and Argyle, ending in the Gram
pian hills, and forming the back
bone or waterparting of Scotland
and the division between the
Picts and the Scots.

cap. xxxv.] VITA SANCTI COLUMBAE. 45
aliquo in desertis viculo agellis reperto, ibidemque iuxta
alicuius marginem rivuli stagnum 1 intrantis, Foresight
Sanctus mansionem faciens, eadem nocte dormi- with regard
entes, semisopore degustato, suscitat comites, di
cens. 'Nunc, nunc, celerius foras exeuntes, nostram quam ultra
rivum naviculam posuistis in domum 2, hue citius advehite 3,
et in viciniore domuncula ponite.' Qui continuo obedientes,
sicut eis praeceptum est, fecerunt ; ipsisque iterum quies-
centibus, Sanctus post quoddam intervallum silenter Dior
mitium pulsat 4, inquiens, ' Nunc, stans extra domum, aspice
quid in illo agitur viculo ubi prius vestram posuistis navi
culam.' Qui, Sancti praecepto obsecutus, domum egreditur, et
respiciens videt vicum flamma instante totum concremari.
Eeversusque ad Sanctum quod ibidem agebatur retulit.
Sanctus proinde fratribus de quodam narravit aemulo prose-
cutore qui easdem domus eadem incenderat nocte.

CAP. XXXV.
DE GALLANO FILIO FACHTNI ° QUI ERAT IN DIOECESI ° COLGION
FILII CELLAIG.
Quadam itidem die Sanctus, in suo sedens tuguriolo ',
Colcio 8 eidem, lectitanti iuxta se, prophetizans ait, ' Nunc
1 stagnum] The Capilulationes, p. 5 De Gallano filio Fachtni] A local
8, give the name as ' Stagnum administrator in connexion with
Loch Diae,' which has not been Iona.
identified unless it be Lochandu. 6 dioecesi] There were no epis-
2 in domum] Codd. B. and Cotton copal dioceses in Ireland at this
have the ordinary construction time. Dioecesis here denotes the
' posuistis in domo.' district or province under the
3 advehite] A coracle could easily charge of a local administrator
be carried about, and it would acting under the superior of the
seem that in this case the party mother church in a large monastic
had one with them for crossing missionary system. Colga may
lakes and navigable rivers. On or may not have been a bishop.
reaching this stream they either 7 tuguriolo] See above, p. 37 n.
forded it at once, leaving the 8 Colcio] Colcius, Colgu, or Colga,
coracle behind them for the night, son of Cellach, presided over the
or else they sent it over before- district, apparently with Gallanus
hand,themselves remaining where under him. Colgion and Cellaig
they had arrived. (in the heading; are Irish geni-
4 pulsat] Nudges, to wake him up . fives.

A.6 VITA SANCTI COLUMBAE. [lib. i.
unum tenaeem ' primarium de tuae praepositis 2 dioeceseos
daemones ad interna rapiunt.1 At vero hoc
a soul audiens Colcius tempus et horam in tabula "
carried off describens, post aliquot menses ad patriam
reversus, Gallanum filium Fachtni eodem horae
momento obiisse, ab accolis eiusdem regionis percunctatus,
invenit, quo vir beatus eidem a daemonibus raptum enarravit.
CAP. XXXVI.
BEATI PROPHETATIO VIRI DE FINDCHANO PRESBYTERO, ILLIUS
MONASTERII FUNDATORE QUOD SCOTICE ARTCHAIN 4 NUNCUPA-
TUR, IN ETHICA TERRA.
Alio in tempore supra memoratus 5 presbyter Findchanus,
Pronhecv of Christi miles, Aidum cognomento Nigrum ",
two dread- regio genere ortum, Cruthinicum gente, de
u ea s. gcofta a(j Britanniam sub clericatus habitu 7
secum adduxit, ut in suo apud se monasterio per aliquot
peregrinaretur annos. Qui scilicet Aidus Niger valde
sanguinarius homo et multorum fuerat trucidator ; qui et
Diormitium filium Cerbulis, totius Scotiae regnatorem 8, Deo
auctore ordinatum, interfecerat. Hie itaque idem Aidus,
post aliquantum in peregrinatione transactum tempus 3,
1 tenaeem] Grasping, as an un- the Dal Araidhe in 565, king of
principled person in his position Uladh 581, and died 588.
might easily be. 7 habitu] The Irish annals con-
2 praepositis] It is not clear how tain many instances of royal per-
far primarius and praepositus were sons taking the monastic habit ;
synonymous ; a praepositus was the note that in this case it was only
head of a cell (i. 30, 31), a prima- for a time, as a penance.
rius seems to have been the same, 8 regnatorem] Monarch of all
perhaps with some supremacy or Ireland, whose regal seat was at
jurisdiction over other praepositi. Tara, and who was superior over
3 tabula] Probably a tabula cerata. the kings of the provinces, as they
See Intr. iv. § 13. were over the chieftains or petty
4 Artchain] Ard chaoin, ' altitudo ' kings ' under them.
magna,' a hill in Tiree not now 9 tempus] Seven years was the
identified. prescribed time in Ireland for
5 supra memoratus] I. e. in the penance ' sub regula monasterii '
heading, as frequently. after homicide (D'Achery, Spicileg.
6 AidumNigum] AedhDubh,son ix. 16, Par. 1669). The same period
of Suibhne ; he was chieftain of is mentioned in ii. 39.

cap. xxxvi.] VITA SANCTI COLUMBAE. 47
accito episcopo ', quamvis non recte, apud supradictum
Findchanum presbyter ordinatus est. Episcopus tamen
non est ausus super caput eius manum imponere, nisi
prius idem Findchanus, Aidum carnaliter2 amans, suam
capiti eius pro confirmatione imponeret dexteram. Quae
talis ordinatio cum postea sancto intimaretur viro, aegre
tulit : tum proinde hanc de illo Findchano et de Aido
ordinato formidabilem profatur sententiam, inquiens, 'Ilia
manus dextra quam Findchanus, contra fas, et ius ecclesiasti-
cum, super caput filii perditionis imposuit, mox computres-
cet 3, et, post magnos dolorum cruciatus, ipsum in terram
sepelienda praecedet; et ipse post suam humatam manum
per multos superstes victurus est annos. Ordinatus vero
indebite Aidus, sicuti canis, ad vomitum revertetur suum, et
ipse rursum sanguilentus trucidator existet, et ad ultimum
lancea iugulatus, de ligno in aquam cadens, submersus
morietur. Talem multo prius terminum promeruit vitae,
qui totius regem trucidavit Scotiae.' Quae beati viri pro
phetia de utroque adimpleta est ; nam presbyteri Findchani
dexter per pugnum putrefactus in terram eum praecessit, in
ilia sepultus insula quae Ommon ' nuncupatur : ipse vero,
iuxta verbum Sancti Columbae, per multos post vixit annos.
Aidus vero Niger, solummodo nomine presbyter, ad sua
priora reversus scelera, dolo lancea transfixus, de prora ratis
in aquam lapsus stagneam, disperiit 5.
1 accito episcopo] It was of course where a hand was buried was
impossible to ordain a presbyter called Carn-lamha, the cairn of the
without a bishop, though, as now, hand.
the act of the bishop was ' with ' Possibly ' Sanda near the Mull
the laying on of the hands of the of Kintyre, the old name of which
presbytery.' was Avoyn.' Skene, in Reeves,
2 carnaliter] With mere human 1874, p. 328.
affection. Cp. 2 Cor. v. 16. 5 disperiit] This death of Aedh

' The notion was Dubh (a.d. 588) is mentioned in
probably borrowed from Job xxxi. all the principal Irish Annals.
22, and was very general among The lake was probably Lough
the Irish ' ; (Beeves, who gives Neagh.
several instances). One place

48 VITA SANCTI COLUMBAE. [lib. i.

CAP. XXXVII.
DE QUODAM SANCTI SOLAMINE SPIRITUS MONACHIS IN VIA
LABORIOSIS MISSO.
Inter has praedicabiles prophetici spiritus prophetationes,
non ab re videtur etiam de quadam spiritali eon-
comfort felt solatione nostris commemorare literulis, quam
by the aliquando sancti Columbae monachi, spiritu eius
harvest men. . 7 . . , . . ... . ...
ipsis in via obviante, sentiebant. Alio namque
in tempore, fratres, post messionis opera, vespere ad monas
terium redeuntes, et ad ilium pervenientes locum qui Scotice
nuncupatur Cuuleilne 1, qui utique locus inter occidentalem
Iouae insulae campulum 2 et nostrum monasterium medius
esse dieitur, mirum quid et inconsuetum singuli sibi sentire
videbantur : quod tamen alius alii intimare nullo modo
audebat. Et sic per aliquot dies eodem in loco, eademque
vespertina sentiebant hora. Fuit autem iisdem in diebus
sanctus Baitheneus inter eos operum dispensator s, qui sic ad
ipsos alia die est prolocutus, inquiens, 'Nunc, fratres, confiteri
debetis singuli, si aliquod in hoc medio loco inter messem et
monasterium, inconsuetum et inopinatum sentitis miraculum. '
Unus turn ex eis senior, ' Iuxta tuam, ' ait, ' iussionem, quod
mihi hoc in loco ostensum est dicam ; nam et in his prae-
tereuntibus diecolis, et nunc etiam, quandam miri odoris
fragrantiam ac si universorum florum 4 in unum sentio col-
lectorum ; quondam quoque quasi ignis ardorem, non
poenalem, sed quodammodo suavem : sed et quandam in
corde insuetam et ineomparabilem infusam laetificationem,
quae me subito mirabihter consolatur, et in tantum laetificat
ut nullius maeroris, nullius laboris, meminisse possim. Sed
1 Cuuleilne] Not precisely identi- he seems to have been holding an
fied. office in Iona.
2 campulum] The Machar or plain, 4 florum] Cf. Vit. Tripart. S. Patr.
the most level and productive iii. 104 ; (ed. Stokes) p. 255 ; Vit.
part of the island. See ii. 28, iii. 16. a Jocelino, cap. 192. A miraculous
3 dispensator] At other times fragrance is often mentioned in
Baithene was head of a monastic connexion with the tombs of
house in Tiree, but at this time Saints.

cap. xxxvu.] VITA SANCTI COLUMBAE. 49
et onus quod meo, quamvis grave, porto in dorso, ab hoc loco
usque quo ad monasterium perveniatur, quomodo nescio, in
tantum relevatur, ut me oneratum non sentiam.' Quid
plura ? Sic omnes illi messores operarii de se singillatim
profitentur per omnia sensisse, sicuti unus ex eis coram
enarraverat, singulique simul flexis genibus a sancto pos-
tularunt Baitheneo ut eiusdem miri solaminis causam et
originem, quod et ipse, sicut et ceteri sentiebant, illis igno-
rantibus, intimare procuraret. Quibus consequenter hoc
dedit responsum, 'Scitis,' inquiens, 'quod noster senior
Columba de nobis anxie cogitet, et nos ad se tardius per
venientes aegre ferat, nostri memor laboris, et idcirco quia
corporaliter obviam nobis non venit, spiritus eius nostris
obviat gressibus, qui taliter nos consolans laetificat.' Quibus
auditis verbis, ingeniculantes, cum ingenti gratulatione,
expansis ad caelum manibus, Christum in sancto venerantur
et beato viro.
Sed et hoc silere non debemus quod ab expertis quibusdam
de voce beati psalmodiae viri indubitanter tra- St. Co-
ditum est. Quae scilicet vox venerabilis viri in reaching
eeclesia cum fratribus decantantis, aliquando per voice.
quatuor stadia, hoc est, quingentos passus, aliquando vero
per octo, hoc est, mille passus \ incomparabili elevata modo
audiebatur. Mirum dietu ! Nee in auribus eorum qui
secum in eeclesia stabant vox eius modum humanae vocis in
clamoris granditate excedebat. Sed tamen eadem hora qui
ultra mille passuum longinquitatem stabant, sic clare
eandem audiebant vocem, ut illos quos canebat versiculos
etiam per singulas possent distinguere syllabas : simihter
enim eius vox in auribus prope et longe audientium per-
sonabat. Sed hoc de voce miraculum beati viri non semper,
sed raro, accidisse comprobatur ; quod tamen sine Divini
Spiritus gratia nullo modo fieri potuisset.
1 mille passus] In the ancient the distance has grown to 1,500
Irish Life in the Leabhar Breac, paces, and that when Columba
31 b (Skene, Celtic Scotland, ii. 478), was a boy.

50 VITA SANCTI COLUMBAE. [lib. i.
Sed et illud non est tacendum quod aliquando de tali et in-
How it comparabili vocis eius sublevatione iuxta Brudei
affected regis munitionem1 accidisse traditur. Nam ipse
King Brude 8 .
and his Sanctus cum paucis fratribus extra regis mum-
Druids, tionem dum vespertinales Dei laudes2 ex more
celebraret, quidam magi, ad eos propius acce€entes, in
quantum poterant, prohibere conabantur, ne de ore ipsorum
divinae laudis sonus inter gentiles audiretur populus. Quo
comperto, Sanctus quadragesimum et quartum psalmum3
decantare coepit, mirumque in modum ita vox eius in aere
eodem momento instar alicuius formidabilis tonitrui elevata
est, ut et rex et populus intolerabili essent pavore per-
territi. CAP. XXXVIII.
DE QUODAM DIVITE QUI LUGUDIUS CLODUS VOCITABATUR.
Alio in tempore, cum in Scotia per aliquot Sanctus demo-
Prophecy raretur dies, alium currui insidentem4 videns
of the clericum, qui gaudenter peragrabat Campum
death of ... , .
a rich bad Breg °, primo interrogans de eo quis esset, hoc
man. a£, amicjs eiusdem viri de eo accipit responsum ;
' Hie est Lugudius Clodus, homo dives et honoratus in plebe.'
Sanctus consequenter respondens inquit, ' Non ita video ;
sed homuncio miser et pauper, in die qua morietur, tria
1 Brudei regis munitionem] See s.v. Chariot). St. Columba used
above, Intr. vii. § 3, and lib. ii. 33, such a conveyance in Ireland (ii.
35. 43). On the ancient currus of the
2 vespertinales laudes] Called ves- Irish, seeO'Ccmor,Rer. Hib. Scriptor.
pertindlis missa in iii. 23. On this iv. p. 148. A spirited drawing of
occasion it would seem that Ves- an ancient car is given from a
pers were sung in the open air. monument at Meigle in Chalmers'
See above, Intr. vii. § 3. Sculptured Monuments of Angus
3 psalmum] Ps. xlv. according (PI. 18, Edinb. 1848),' Beeves. We
to the Hebrew and English order ; find currus vimineus, and currus
Erudavit cor meum. duarum rotarum in Tr. Th. 515, 517.
4 currui insidentem] 'The memoirs 6 Campum Breg] Magh Breg, a
of St. Patrick in the Book of territory in Meath, the name of
Armagh make frequent mention which has survived in that of
of his chariot, and even name his ' Slieve Bregh,' a hill in NE.
driver (see Index to Tripartite, Meath.

cap. xl.] VITA SANCTI COLUMBAE. 51
apud se vicinorum praetersoria * in una retentabit a maceria 2,
unamqueelectam de vaccis praetersoriorum occidi iubebit sibi,
de cuius cocta carne postulabit aliquani sibi partem dari,
cum meretrice in eodem lectulo cubanti. De qua utique
particula morsum accipiens, statim ibidem strangulabitur et
morietur.' Quae omni, sicuti ab expertis traditur, iuxta
Sancti propheticum adimpleta sunt verbum.
CAP. XXXIX.
DE NEMANO s FILIO GRUTHRICHE SANCTI PROPHETIA.
Nunc enim cum Sanctus de malis suis corriperet, parvi
pendens Sanctum subsannabat. Cui respondens ™.
vir beatus ait, 'In nomine Domini, Nemane, of another
aliqua de te veridica loquar verba. Inimici tua man'
reperient te in eodem cum meretrice cubantem cubiculo,
ibidemque trucidaberis. Daemones quoque ad loca poenarum
tuam rapient animam.' Hie idem Nemanus, post aliquot
annos, in uno cum meretrice lectulo repertus in regione
Cainle *, iuxta verbum Sancti, ab inimicis decapitatus, dis
periit. CAP. XL.
DE QUODAM PRESBYTERO SANCTI VIRI PROPHETATIO.
Alio in tempore Sanctus, cum in Scotiensium paulo
superius moraretur memorata regione, casu Dominica die
ad quoddam devenit vicinum monasteriolum quod Scotice
Trioit D vocitatur. Eadem proinde die quendam audi-
ft A. B. maneria suo iure Boll.
1 praetersoria] Stray or trespass- 3 Nemano] The same name occurs
ing animals? at i. 21, ii. 4. The Four Masters
2 maceria] A cashel or walled mention Neman abbot of Lismore
enclosure. The kings of Cashel in Scotland in 610.
are styled Beges Maceriae in a char- 4 Cainle] Not identified. Cp. ii. 17.
terofc. 1004 entered in the Book of ! Trioit] Trevet, in co. Meath.
Armagh, and the fortified farms In an ancient historical tale it is
of the Campagna in Italy are stated that when Art was buried,
still known by the name of Mas- three sods were dug in honour of
seria, Low Latin Maseria, and the Trinity, and that hence the
Masura, for Mansura. place was named. There are

52 VITA SANCTI COLUMBAE. [lib. j.
ens 1 presbyterum sacra eucharistiae mysteria conficien-
tem 2, quem ideo fratres, qui ibidem com-
Denuncia- , , , n
tion of an manebant, ad missarum elegerant peragenda
unworthy S0Uemnia, quia valde religiosum aestimabant,
repente hanc formidabilem de ore profert vocem,
' Munda et immunda pariter nunc permisceri cernuntur, hoc
est, munda sacrae oblationis mysteria per immundum
hominem ministrata, qui in sua interim conscientia aliquod
grande occultat facinus.' Haec qui inerant audientes treme-
facti nimis obstupuere. Ille vero de quo haec dicebantur
verba coram omnibus3 peccantiam compulsus est suam
confiteri. Christique commilitones, qui in eeclesia Sanctum
circumstantes occulta cordis audierant manifestantem, divi-
nam in eo scientiam cum magna admiratione glorificarunt.
CAP. XLI.
DE ERCO FURE MOCUDRUIDI 4 QUI IN COLOSO INSULA COM-
MANEBAT SANCTI PROPHETIZATIO VIRI.
Alio in tempore Sanctus in Ioua commanens insula,
accitis ad se binis de fratribus viris, quorum
regarding vocabula Lugbeus et Silnanus, eisdem prae-
a certain cipiens dixit, ' Nunc ad Maleam transfretate
poacher. . . . . . _
insulam, et in campuns man vicinis Ereum
quaerite furacem ; qui nocte praeterita solus occulte de insula
Coloso5 perveniens, sub sua faeno tecta navicula inter are-
narum cumulos per diem se occultare eonatur, ut noctu ad
parvam transnaviget insulam 6 ubi marini nostri iuris vituli 7
many such triple combinations in mon. Reeves cites many in-
Irish place-names, supposed to stances at eh. 44.
have reference to the Trinity. 3coro»nomm'6«s]Seenoteonch. 30.
See Joyce, Irish Names, 1891, vol. i. 4 Mocudruidi] Mac-Ua-Druidi is
pp. 133, 261. an obscure tribe-name.
1 quendam audiens] Implying 5 Coloso] Colonsay, here probably
that the service was in an audible the greater island of the same
voice. name.
2 conficientem] ' Confieere' is used 6 insulam] Reeves says most pro-
in this connexion by St. Jerome bably Erraid isle, about two miles
(Ep. ad Heliodorum and Ep. ad SE. of Iona.
Evangelum) and was not uncom- 7 marini vituli] So Pliny calls

cap. xlii.] VITA SANCTI COLUMBAE. 53
generantur et generant ; ut de illis furenter occisis edax
valde furax suam replens naviculam, ad suum repedet habita-
culum.' Qui, haec audientes, obsecuti emigrant, furemque
in locis a Sancto praesignatis absconsum reperiunt, et ad
Sanctum, sicut illis praeceperat, perduxerunt. Quo viso,
Sanctus ad eum dicit, ' Quare tu res alienas, divinum trans-
gressus mandatum, saepe furaris ? Quando necesse habueris,
ad nos veniens necessaria accipies postulata.' Et haec dicens
praecipit verveces occidi, et pro phocis dari misero furaci, ne
vacuus ad sua remearet. Et post aliquantum tempus
Sanctus, in spiritu vicinam furis praevidens mortem, ad
Baitheneum eo in tempore praepositum commorantem in
Campo Lunge mittit, ut eidem furi quoddam pingue pecus
et sex modios ] novissima mittat munera. Quibus a Baithe-
neo, sicut Sanctus commendaverat, transmissis, ea die inven
tus est morte subita praeventus furax misellus, et in exequiis 2
eius transmissa expensa sunt a xenia 3.
CAP. XLII.
DE CRONANO POETA SANCTI PROPHETIA VIRI.
Alio in tempore, Sanctus cum iuxta Stagnum Cei i, prope
ostium fluminis quod latine Bos " dieitur, die aliqua cum
fratribus sederet, quidam ad eos Scoticus poeta ° devenit ;
tt A. C F. S. exenia B. exennia D.
seals, and the same term is ap- hence any present, particularly
plied in the Libellus de Ortu S. Cuthb. one of a customary or ceremonial
xiv, xviii, rendered cele (and kind, made whether from superiors
seele) calf in the Metrical Life. to inferiors, or the reverse. In
They are called phocae below. i. 50, we find St. Columba pub-
Seals were extensively used for licly blessing xenia sent in his
food in the Hebrides in the last honour, even coram episcopo. ' Ex-
eentury, the hams being con- enium,' see readings of Codd. B.D.,
sidered the best portions. is a form often found elsewhere.
1 sex modios] So bis terni in ii. 3. 4 Stagnum Cei] Loch Ce, now
2 in exequiis eius] The gifts of Lough Key in co. Boscommon.
the Saint were consumed at the 5 Bos] At ii. 19 called Bo, Irish
funeral feast of the marauding Buill, now Boyle, a river running
neighbour. from Lough Key to the Shannon.
3 xenia] properly gifts or pre- 6 Scoticus poeta] An Irish Bard.
sents made to a guest (£wos), The Bards are regarded by the

54 VITA SANCTI COLUMBAE. [lib. i.
qui, cum post aliquam recessisset sermocinationem, fratres
ad Sanctum, ' Cur,' aiunt, ' a nobis regrediente
the death* Cronano poeta aliquod ex more suae artis can-
of an Irish ticum non postulasti modulabiliter * decantari ? '
ar ' Quibus Sanctus, ' Quare et vos nunc inutilia
profertis verba ? quomodo ab illo misero homuncione
carmen postularem laetitiae, qui nunc, ab inimicis trucidatus,
finem ad usque ocius pervenit vitae.' His a Sancto dictis, et
ecce ultra flumen aliquis clamitat homo dicens, ' Ille poeta,
qui a vobis nuper sospes rediit, hora in hac ab inimicis in
via interfectus est.' Omnes tunc qui praesentes inerant
valde mirati, se invicem intuentes obstupuere.

CAP. XLIII.
DE DUOBUS TIGERNIS2 SANCTI VATICINATIO VIRI, QUI AMBO
MUTUIS VULNERIBUS DISPERIERANT.
Alio itidem in tempore, Sanctus in Ioua conversans
insula, repente inter legendum summo, cum
a mortal ingenti admiratione, gemitu ingemuit maesto.
combat be- Quod videns, qui praesens inerat, Lugbeus
chieftains. Mocublai 3, coepit ab eo pereunctari subiti causam
maeroris. Cui Sanctus, valde maestificatus, hanc
dedit responsionem, ' Duo quidam nunc regii generis viri in
Scotia mutuis inter se vulneribus transfixi disperierunt, haud
procul a monasterio quod dieitur Cellrois", in provincia
old Irish historians as the repre- 2 Tigernis] An Irish word with a
sentatives in the Irish Church of Latin inflection. The Irish ti
the old Pagan magi or druids. gherna, a chieftain, is connected
See above, Intr. i. § 8. with tig, a house, as dominus with
modidabiliter] ' Cum modula- domus.
tione,' (iii. 12) understood by some 3 Lugbeus Mocublai] Lugbe of the
of harp accompaniment, but in tribe Mocublai (Mac-Ua-Blae) ;
in. 12 at any rate the musical Lugneus Mocublai occurs iii. 15,
intonation or chant used in the 22.
mass, and so probably any melody. 4 Cellrois] Now Magheross in
The songs of the bards were Monaghan. 'Kylrose it hat as
usually accompanied. See above, Ik hard say.' Barbour, Brus, x.
Intr. i. § 8 n. 252.

cap. xliii.] VITA SANCTI COLUMBAE. 55
Maugdornorum1, octavaque die, hac peracta hebdomade,
ultra fretum alius clamitabit, qui haec, de Hibernia veniens,
ita taliter facta enarrabit. Sed hoc, 0 filiole, quamdiu
vixero nemini indices.' Octava proinde ultra fretum cla
matum est die. Sanctus tum supra memoratum ad se
Lugbeum vocans, silenter ad eum ait, ' Qui nunc clamitat
ultra fretum ipse est, de quo tibi prius dixeram, longaevus
viator. Vade, et adduc eum ad nos.' Qui, celeriter adductus,
inter cetera hoc etiam retulit, Duo, inquiens, in parte
Maugdornorum nobiles viri, se mutuo vulnerantes, mortui
sunt ; hoc est, Colman Canis 2, filius Aileni, et Eonanus 3
filius Aido filii Colgen, de Anteriorum 4 genere, prope fines
illorum locorum, ubi illud monasterium cernitur quod dieitur
Cellrois. Post haec illius verba narrationis, idem
Lugbeus, Christi miles, Sanctum .seorsurn coepit tions the.68"
interrogare, dicens, ' Quaeso mihi de his talibus saint, who
narres prophetieis revelationibus quomodo, si per to^ecre™
visum tibi, an auditu, an alio hominibus incog
nito, manifestantur modo.' Ad haec Sanctus, ' De qua nunc, *
ait, 'inquiris valde subtili re nullatenus tibi quamlibet
aliquam intimare particulam potero, nisi prius, flexis genibus,
per nomen excelsi Dei mihi firmiter promittas hoc te ob-
scurissimum sacramentum 5 nulli unquam hominum cunctis
1 Maugdornorum] The Maugdorni Irish writers which show that
were a tribe descended from they, like the Hebrews, regarded
Mughdorn dubh, whence Crich the cardinal points as having re-
Mughdorna, a territory in Mona- ferenee to the rising sun, and not,
ghan, now Cremorne and Farney. of course, to the magnetic needle,
2 Colman Cams] A nobleman of which they knew nothing. Thus
otherwise unknown. Qu, canis, Anterior (Irish Airthir, Hebrew
frequently occurs in Irish names. Dip) is equivalent to Orientalis.
3 Ronanus] Another unknown Hence W., S., N., were back, right,
chieftain. left. See Ussher's Wks. v. 103, vi.
4 Anteriorum] Anteriores is the ii4,i87;Zeuss,Gr.Ceft.67n.,283,s66.
name given by Adamnan to the 5 sacramentum] Here and in ch.
Airtheara (Easterns), a tribe in- 50, and iii. 6, 7, 22, ' a holy secret.'
habiting the territory afterwards ' Aliquando dieitur Sacramentum,
known as East Oriel or Uriel quasi sacrum secretum, velui
(anciently Airghialla) in Ulster. Sacramentum Incarnationis et
See Indairthir, iii. 7. Beeves huiusmodi.' — Hugo de S. Victor,
cites here many passages from cited by Ducange.

56 VITA SANCTI COLUMBAE. [lib. i.
diebus vitae meae enarraturum.' Qui, haec audiens, flexit
continuo genua, et, prostrato in terram vultu, iuxta Sancti
praeceptionem plene omnia promisit. Qua statim perfecta
promissione, Sanctus ad surgentem sic locutus inquit, ' Sunt
, nonnulli, quamlibet pauci admodum, quibus
plains his divina hoc contulit gratia, ut etiam totum totius
visions. terrae orbem, cum ambitu oceani et eaeli, uno
eodemque momento, quasi sub uno solis radio, mirabiliter
laxato mentis sinu, clare et manifestissime speeulentur.'
Hoe rniraeulum Sanctus, quamvis de aliis electis dicere
videatur, vanam utique fugiens gloriam, de seipso tamen
dixisse, per obliquum licet, nullus dubitare debet qui Paulum
legit Apostolum, vas electionis, de talibus narrantem sibi
revelatis visionibus. Non enim ita scripsit, ' Scio me, ' sed,
' Scio hominem, raptum usque ad tertium caelum1.' Quod
quamlibet de alio dicere videatur, nemo tamen dubitat sic
de propria, humilitatem custodiens, enarrare persona. Quem
etiam et noster Columba in spiritalium visionum narratione
secutus est superius memorata, quam ab eo supradictus vir,
quem plurimum Sanctus amabat, magnis precibus praemissis,
vix potuit extorquere, sicut ipse coram aliorum personis
sanctorum, post sancti Columbae transitum, testatus est ;
a quibus haec quae de Sancto supra narravimus indubitanter
didicimus. CAP. XLIV.
DE CRONANO2 EPISCOPO.
Alio in tempore, quidam de Muminensium3 provincia
proselytus ad Sanctum venit ; qui se in quantum potuit
occultabat humiliter, ut nullus sciret quod esset episcopus :
sed tamen Sanctum hoc non potuit latere. Nam alia die
1 caelum] 2 Cor. xii. 2, on which 2 Cronano] Possibly the Cronan
the Irish commentator Sedulius mentioned by Colgan, Feb. 9,
remarks, ' Hoc de se humilitatis p. 302.
causa, quasi in alterius persona 3 Muminensium] The Mumi

loquitur.' (In S. Pauli Epp. p. 276, nenses were the men of Munster.
Basil, 1538 ; Migne, torn, ciii.) See note on Laginensium, i. 2.

CAP. XLV.]

VITA SANCTI COLUMBAE.

57

who con
cealed his
rank.

Dominica a Sancto iussus1 Christi corpus ex more conficere,
Sanctum advocat, ut simul, quasi duo presbyteri2,
Dominieum panem frangerent 3. Sanctus proinde ?et?°fci°n
ad altarium accedens, repente intuitus faciem
eius, sic eum compellat, ' Benedicat te Christus,
frater; hunc solus, episcopali ritu4, frange panem:
nunc scimus quod sis episcopus. Quare hucusque te oc-
eultare conatus es, ut tibi a nobis debita non redderetur
veneratio 5 ? ' Quo audito Sancti verbo, humilis peregrinus,
valde stupefactus, Christum in Sancto veneratus est ; et
qui inerant praesentes nimis admirati, glorifiearunt Domi
num. CAP. XLV.

DE ERNANO PRESBYTERO SANCTI PROPHETIA VIRI.
Alio itidem in tempore, vir venerandus Ernanum 6 pres-
byterum, senem, suum avuneulum, ad praeposi- pj-opheevof
turam illius monasterii transmisit quod in Hinba the death
insula ante plures fundaverat annos. Itaque cum ° rnan-

1 iussus] ' Bidden ' or invited to
celebrate, according to the direc
tion of the Council of Aries, ' ut
peregrino episcopo locus sacrifi-
candi detur,' and of the fourth
Council of Carthage to the same
effect. 2 duo presbyteri] It appears to
have been usual at Iona for two
priests to act as concelebrants.
See Warren, 128, § 19.
3 frangerent] The scriptural ex
pression here and below probably
has a special reference to the
Eucharistic fraction, or it may be
simply a synonym for celebrating.
4 episcopali ritu] A bishop seems
to have always celebrated solus,
without a concelebrant, unless,
perhaps, if another bishop were
present. The exact contrary was
formerly the rule in the Latin
Church, namely that when a
bishop celebrated any priests
present should unite with him

in the words of consecration and
in the manual acts (Mart&ne, de
Ant. Bed. Rit. I. iii. 8. Amalarius, i.
cap. 12). This practice survives in
the Eoman ordination of priests,
at which the newly ordained are
concelebrants. 5 veneratio] Taking this chapter
with ch. 36, and with ii. 1, nothing
can be plainer than that St. Co
lumba fully recognized the three
distinct orders of bishop, priest,
and deacon, and considered that
the proper function of a bishop
was to confer Holy Orders, and
that a bishop or a priest could
celebrate, while a deacon could
only provide the elements for the
celebration, and, moreover, that
he considered the greatest venera
tion to be due to the episcopal
order as higher than his own.
6 Ernanum] 'Ernanus presbyter'
is mentioned in the Epilogus of
Cod. B. as ' sancti avunculus

58 VITA SANCTI COLUMBAE. [lib. i.
ipsum Sanctus emigrantem exosculatus benediceret, hoc de
eo intulit vaticinium, dicens, ' Hunc meum nunc egredientem
amicum non me spero iterum in hoc saeculo viventem
visurum.' Itaque idem Ernanus post non multos dies, quadam
molestatus aegrimonia, ad Sanctum volens reportatus est :
cuius in perventione valde gavisus, ire obvius ad portum
coepit. Ipse vero Ernanus, quamlibet infirmis, propriis
tamen, vestigiis a portu obviare Sancto conabatur valde
alacer. Sed cum esset inter ambos quasi viginti quatuor
passuum intervallum, subita morte praeventus, priusquam
Sanctus faciem eius videret viventis, expirans in terram
cecidit, ne verbum Sancti ullo frustraretur modo. Unde in
eodem loco ante ianuam canabae J crux 2 infixa est, et altera
ubi Sanctus restitit, illo expirante, similiter crux hodieque
infixa stat. CAP. XLVI.
DE ALICUIUS PLEBEII FAMILIOLA SANCTI PROPHETIA VIRI.
Alio quoque in tempore, quidam inter ceteros ad Sanctum
plebeius venit in loco hospitantem qui Scotice vocitatur
Coire Salchain3; quem cum Sanctus ad se vespere venientem
Columbae,' and one of his twelve memorable spots by setting up
followers ; he was a brother of crosses. So in the Life of St.
Ethnea, the mother of the saint. Patrick ' ubi nunc usque crux
A kila 'ad spicas habetur in signum.' (Tripartite,

Biccandas et triturandas,' Vit. S. 276 ; Anal. Boll. i. 559). Hence
Kannechi, c. 33, cited by Reeves the great number of places in
here. It further appears from Ireland that have taken their
the Life of St. Kiaran, c. 12, that names from crosses, over 200
he saw ' zabulum super ripam altogether, most of which com-
fluminis (the Shannon) et erat in memorate the erection of crosses,
eo rota de virgis contexta plena though a few may be from cross-
spicis igni supposita, ut sicca- roads or a transverse position.
rentur ad triturandum secundum (Joyce's Irish Names of Places,
morem occidentalium, i.e. Britan- i. 327). Sometimes a wooden
niae et Hyberniae,' and that a cross was set up, as by St. Oswald
navicula was placed in canabam for (Bede, H. E. iii. 2), and where
repairs. St. Wilfrid's body was washed
2 crux] The cross called 'Mac- (Offices of St. W., Bipon, 1893^.27).
leane's ' may mark the site. We 3 Coire Salchain] The term Coire,
are told in iii. 23 of a cross fixed a cul-de-sac or hollow in a moun-
up in a millstone by the wayside ; tain, is almost peculiar to the
it has always been usual to mark Scotch Highlands, and there are

cap. xlvii.] VITA SANCTI COLUMBAE. 59
vidisset, ' Ubi,' ait, ' habitas ? ' Ille inquit, ' In regione quae
littoribus stagni Crogreth1 est contermina ego pr0Piieev
inhabito.' ' Illam quam dicis provinciolam,' ait regarding a
Sanctus, ' nunc barbari populantur vastatores.' poor aml y'
Quo audito, miser plebeius maritam et filios deplangere
coepit. Quem Sanctus valde maerentem videns, consolans
inquit, 'Vade, homuneule2, vade, tua familiola tota in montem
fugiens evasit ; tua vero omnia pecuscula secum invasores
abegerunt, omnemque domus suppellectilem simihter saevi
raptores cum praeda rapuere.' Haec audiens plebeius, ad
patriam regressus, cuncta, sicuti a Sancto praedicta, sic
invenit expleta. CAP. XLVII.
DE QUODAM PLEBEIO, GOREO 3 NOMINE, FILIO AIDANI,
SANCTI PROPHETIA VIRI.
Alio itidem in tempore quidam plebeius, omnium illius
aetatis in populo aKorkureti4fortissimusvirorum,
a sancto percunctatur viro qua morte esset prae- Emgmiitical
. . . prophecy
veniendus. Cui Sanctus, 'Nee in bello,' ait, 'nee of the
in mari morieris : comes tui itineris, a quo non °-eath °4
' ^ a peasant.
suspiearis, causa erit tuae mortis.' 'Fortassis,'
inquit G-oreus, 'aliquis de meis comitantibus amicis me
trucidare cogitet, aut marita ob alicuius iunioris viri
amorem me maleficio mortificare.' Sanctus, ' Non ita,' ait,
' continget.' 'Quare,' Goreus inquit, 'demeo interfeetore
mihi nunc intimare non vis ? ' Sanctus, ' Idcirco,' ait, ' nolo
tibi de illo tuo comite nocuo nunc manifestius aliquid edicere,
» KOPKYPETl'zi(ert's maiusculis A.
many Sallaehans in the High- and endearing words. Homuneule is
lands now, named from sallows. here something like the Durh. and
1 Crogreth] A lake not identified, Northd. ' Canny man,' or ' Canny
unless it be Loch Creeran in bairn'; see N. E. D. s. v. Canny, 9.
Upper Lome. 3 Goreo] Goreus probably repre-
Note how many sents the Irish Guire or Gowry.

' diminutives Adamnan uses while 4 Korkureti] Possibly Corkaree,
representing Columba as con- in Westmeath ; if so, a form of
soling the poor man with kind Corca Raidhe, the race of Raidhe.

60 VITA SANCTI COLUMBAE. [lib. i.
ne te eius crebra recogniti recordatio nimis maestificet, donee
ilia veniat dies qua eiusdem rei veritatem probabis.* Quid
immoramur verbis ? Post aliquot annorum excursus, idem
supra memoratus Goreus, casu1 alia die sub navi residens,
cultello proprio cristiliam de hastili eradebat ; tum deinde
alios prope inter se belligerantes audiens, citius surgit ut
eos a belligeratione separaret, eodemque cultello ilia subi-
tatione negligentius in terra dimisso, eius genicula offenso
graviter vulnerata est. Et tali faciente comite, causa ei
mortificationis oborta est ; quam ipse continuo, secundum
sancti vaticinationem viri, mente perculsus, recognovit ;
postque aliquantos menses, eodem aggravatus dolore, mo-
ritur. CAP. XLVIII.
DE ALIA ETIAM RE, QUAMLIBET MINORE, PUTO NON ESSE
TACENDA SANCTI IUCUNDA PRAESCIENTIA, ET PROPHETIZATIO
VIRI.Alio namque in tempore, cum Sanctus in Ioua inhabi-
Prophecy of taret insula, unum de fratribus advocans, sic
the arrival compellat, ' Tertia ab hac illucescente die ex-
from Ire- pectare debebis in occidentali huius insulae parte,
land. super maris oram sedens : nam de aquilonali
Hiberniae regione quaedam hospita grus 2, ventis per longos
aeris agitata circuitus, post nonam diei horam valde fessa et
fatigata superveniet, et pene eonsumptis viribus, coram te
in litore cadens recumbet ; quam misericorditer sublevare
curabis, et ad propinquam deportabis domum, ibidemque
hospitaliter receptam, per tres dies et noctes ei ministrans,
1 casu, etc.] Render, ' by chance 2 grus] Giraldus mentions large
one day sitting by a boat, was flocks of cranes in Ireland, of ioo
scraping the bark (?) from a spear- or so (Topogr. Hib. Dist. i, cap. 14).
shaft with his own knife . . . and, Reeves gives several references
the same knife being carelessly to legends of Irish Saints concern-
left on the ground in that sudden ing their familiarity with cranes
movement, his knee was severely and other birds. But stories of
wounded by lighting on it' i,kneel- favourite animals abound in
ing on the edge). But see Glossary, the lives of the saints of all
s.w. Cristilia, Offensus. nations.

cap. xlix.] VITA SANCTI COLUMBAE, 6 1
sollicite cibabis ; et post expleto recreata triduo, nolens
ultra apud nos peregrinari, ad priorem Scotiae dulcem,
unde orta, remeabit regionem, plene resumptis viribus ;
quam ideo tibi sic diligenter commendo, quia de nostrae
paternitatis regione est oriunda.' Obsecundaf frater, tertia-
que die post horam nonam, ut iussus, praescitae adventum
praestolatur hospitae, adventantemque de littore levat lap-
sam, ad hospitium portat infirmam, esurientem cibat. Cui
ad monasterium vespere reverso Sanctus, non interrogans
sed narrans, ait, ' Benedicat te Deus, mi fili, quia peregrinae
bene ministrasti hospitae, quae in peregrinatione non demo-
rabitur, sed post ternos soles ad patriam repedabit.' Quod
ita ut Sanctus praedixit et res etiam probavit. Nam tri-
nalibus hospitata diebus, coram hospite ministro de terra
se primum volando elevans in sublime, paulisperque in aere
viam speculata, oceani transvadato aequore, ad Hiberniam
recto volatus cursu die repedavit tranquillo.
CAP. XLIX.
DE BELLO QUOD IN MUNITIONE CETHIRNI POST MULTO COM-
MISSUM EST TEMPORA, ET DE QUODAM FONTICULO EIUSDEM
TERRULAE PROXIMO BEATI PRAESCIENTIA VIRI.
Alio in tempore vir beatus cum post regum in Dorso
Cette condictum1, Aidi videlicet filii Ainmurech, pr0pi-,ecy
et Aidani filii Gabrani, ad campos reverteretur of the de-
aequoreos, ipse ad Comgellus abbas2 quadam a™™b°
serena aestivi temporis die, haud procul a supra blood from
memorata munitione resident. Tum proinde a a e-
aqua de quodam proximo ad manus lavandas fonticulo ad
Sanctos in aeneo defertur vasculo. Quam cum sanctus
Columba accepisset, ad abbatem Comgellum a latere se-
1 condictum] Held A. n. 575. abbot of Benchor or Bangor in
Intr. vii. § 4. Ulster, b. 517, founded Bangor
* 2 Comgellus abbas] His tribe-name 558, and a church in Tiree
was Mocu Aridi (Mac U Araidhe). 565 ; he died 602, May 10, his
St. Comgall, founder and first day.

6% VITA SANCTI COLUMBAE. [lib. i.
dentem sic profatur, 'Ille fonticulus, 0 Comgelle, de quo
haec effusa nobis allata est aqua, veniet dies quando nuUis
usibus humanisaptuserit.' 'Qua causa,' ait Comgellus, 'eius
fontana corrumpetur unda? ' Sanctus turn Columba, ' Quia
humano,' inquit, 'cruore replebitur : nam mei cognationales
amici1 et tui secundum carnem cognati2, hoc est, Nellis
Nepotes3 et Cruthini populi, in hac vicina munitione
Cethirni 4 belligerantes committent bellum. Unde in supra
memorata fonte aliquis de mea eognatione trucidabitur
homuncio, cuius cum ceteris interfecti sanguine eiusdem
fonticuli locus replebitur.' Quae eius veridica suo tempore
post multos vaticinatio expleta est annos. In quo bello,
ut multi norunt populi, Domnallus Aidi filius victor sub-
limatus est c, et in eodem, secundum sancti vaticinium viri,
fonticulo, quidam de parentela eius interfectus est homo.
Alius mihi Adamnano6 Christi miles. Finanus nomine, qui
vitam multis anachoreticam annis iuxta Eoboreti monas
terium Campi irreprehensibiliter ducebat, de eodem bello se
praesente commisso aliqua enarrans, protestatus est in
supradicto fonte truncum cadaverinum vidisse, eademque
1 cognationales amid] St. Co- near Coleraine. Dr. Beeves gives
lumba's family friends were the an interesting account of this
Northern Ui- or Hy-Neill, de- fortified hill, which once had
scended principally from Conall ' a long gallery, formed against
Gulban, whose great-grandson the side of the apex by large
St. Columba was ; their home stones regularly laid, with an
was Tir-Connell, now Donegal. inclination inwards, and covered
2 secundum carnem cognati] St. with cross flags . . . forty feet long
Comgall's relations were the by two broad, serving as a covered
Cruithne or Irish Picts or Dal- way and also as breast-work on
Araidhe, who inhabited the the accessible side. The whole
southern half of Antrim. crest was enclosed by a Cyclopean

The Ui Neill, wall, of which some traces re-
Hy Neill or O'Neills, the descend- main.' The gallery is now reduced
ants of Niall of the Nine Hostages, to ' a great ridge of dry stones.'
king of Ireland, a. d. 358-405. 5 victor sublimatus est] Bender
The southern O'Neills were de- ' came off victorious.' Domhnall
scended from Mall's first wife was grandson of Ainmire, who
(see Cruithnii, i. 7 n.), the northern was Columba's first cousin.
from his second. 6 mihi Adamnano] The writer
4 munitione Cethirni] Dun Cei- was in his fifth year at the date
thirn, the fortress of Cethirn, of the battle of Dun Ceithirn,
identified with the Giant's Sconce, a. b. 629.

cap. i..] VITA SANCTI COLUMBAE. 63
die ad monasterium sancti Comgelli quod Scotice dieitur
Cambas * commisso reversum bello, quia inde prius venerat,
ibidemque duos sancti Comgelli senes monachos reperisse :
quibus cum de bello coram se acto, et de fonticulo humano
cruore corrupto, aliquanta enarraret, illi consequenter, ' Verus
propheta Columba,' aiunt, ' qui haec omnia quae hodie de
bello et de fonticulo expleta enarras, ante multos annos
futura, nobis audientibus, coram sancto Comgello, iuxta
Cethirni sedens munitionem, praenunciaverat.'
CAP. L.
DE DIVERSORUM DISCRETIONE XENIORUM SANCTO REVELATA
VIRO DIALI GRATIA.
Eodem in tempore Conallus 2, episcopus Culerathin s, col-
lectis a populo Campi Eilni4 paene innumera- jjowgt n0.
bilibus xeniis, beato viro hospitium praeparavit, lumba dis-
post condictum supra memoratorum regum, .^tnvand
turba prosequente multa, revertenti : proinde unworthy
sancto advenienti viro xenia popuh multa, in S1V61S-
platea6 monasterii strata, benedicenda assignantur. Quae
eum benedicens aspiceret, xenium alicuius opulenti viri
specialiter demonstrans, 'Virum,' ait, 'cuius est hoc xenium,
pro misericordiis pauperum, et eius largitione, Dei comitatur
misericordia.' Itemque aliud discernit inter alia multa
xenium, inquiens, ' De hoc ego xenio viri sapientis °- et avari

Otherwise Camas or For its. legendary origin, see
Camus, a name common in Ire- Tripartite, 167. Joyce mentions
land and North Britain, from five other places whose names
Cam, crooked, with formative s were originally the same, vol. i,
for abstract noun, hence a bend p. 531.
in a river or a curved bay. St. 4 Campi Eilni] Magh Elne, be-
Comgall's monastery was named tween the rivers Bush and Bann,
from the curve in the river Bann now nearly represented by the
near which it was situated, two NE. Liberties of Coleraine.
miles above Coleraine. 5 platea] The enclosed court-
2 Conallus] His date is not yard in which the isolated cells
known. of a Celtic monastery stood. Intr.
3 Culerathin] Cuil-rathain, secessus iv. § 2. Called plateola in iii. 6.
fUicis, Fern cover, now Coleraine 6 viri sapientis] A sage or philo-
on the Bann, in Londonderry. sopher, Irish saoi.

64 VITA SANCTI COLUMBAE. [lib. i.
nullo modo gustare possum, nisi prius veram de peccato
avaritiae poenitudinem egerit.' Quod verbum cito in turba
divulgatum audiens, accurrit Columbus filius Aidi conscius,
et coram Sancto flexis genibus poenitentiam agit, et de
cetero avaritiae abrenunciaturum se promittit, et largitatem
eum morum emendatione consecuturum. Et, iussus a Sancto
surgere, ex ilia hora est sanatus de vitio tenacitatis. Erat
enim vir sapiens, sicuti Sancto in eius revelatum erat
xenio. Ille vero dives largus, Brendenus nomine, de cuius
xenio paulo superius1 dictum est, audiens et ipse Sancti
verba de se dicta, ingeniculans ad pedes Sancti, precatur ut
pro eo ad Dominum Sanctus fundat precem : qui, ab eo
primum pro quibusdam suis obiurgatus peccatis, poeni
tudinem gerens, de cetero se emendaturum promisit ; et sic
uterque de propriis emendatus et sanatus est vitiis.
Simili scientia Sanctus et alio tempore xenium alicuius
tenacis viri, inter multa cognovit xenia, Diormiti nomine, ad
Cellam Magnam Deathrib 2 in eius adventu collecta.
Haec de beati viri prophetica gratia, quasi de plurimis
pauca, in huius libelli textu primi a caraxasse
are only sufficiat. Pauca dixi, nam hoc de venerabili
a few in- yjjQ non est dubitandum quod valde numerosiora
the Saint's fuerint quae in notitiam hominum, sacramenta
prophetic interius celata, venire nullo modo poterant, quam
ea quae, quasi quaedam parva aliquando stilli-
cidia, veluti per quasdam rimulas alicuius pleni vasis
ferventissimo novo distillabant vino3. Nam sancti et
apostolici viri, vanam evitantes gloriam, plerumque in
quantum possunt interna quaedam areana, sibi intrinsecus
11 B. craxasse A. exaraeae Colg. Boll.
1 paulo superius] In this same s vino] This allusion to new
chapter, second sentence. wine bursting through the inter-
2 Cellam Magnam Deathrib] Hib. stices of a cask is perhaps bor-
Cell-mor Dithribh, Kilmore in Bos- rowed from some southern writer,
common, on the Shannon, or may be founded on what tho
founded by St. Columba before writer knew of other fermenting
he left Ireland. liquors.

cap. l.] VITA SANCTI COLUMBAE. I
a Deo manifestata, celare festinant. Sed Deus nonnu!
ex eis, velint nolint ipsi, divulgat, et in medium quoqi
profert modo, videlicet glorificare volens glorificantes
Sanctos, hoc est, ipsum Dominum, cui gloria in saecu
saeculorum. Huic primo libro hie imponitur terminus ; nunc seque
orditur liber de virtutum miraculis, quae plerumque etia
prophetalis praescientia comitatur.

CAPITULA1 SECUNDI LIBEI INCIPIUNT,
DE VIRTUTUM MIRACULIS.
De vino quod de aqua factum est. (i.)
De amarissimis alicuius arboris pomis, in dulcedinem per
Sancti benedictionem versis. (n.)
De terra, post medium aestatis tempus arata et seminata,
mensis Augusti incipientis exordio maturam messem
proferente. (in.)
De morbifera nube, et languentium sanitate, (iv.)
De Mauguina sancta virgine, et fractura coxae eius sanata.
(v.)
De multorum morbis fimbriae vestimenti eius tactu, in
Dorso Cete, sanatis. (vi.)
De petra salis a Sancto benedicta, quam ignis absumere non
potuit. (vii.)
De librariis foliis manu Sancti scriptis, quae aqua nullo
modo corrumpi potuere. (vin, ix.)
De aqua, quae, Sancto orante, ex dura producta est
petra. (x.)*
De aqua fontana, quam Sanctus ultra Britannicum benedixit
Dorsum, et sanavit. (xi.)
De Sancti periculo in mari, et de magna tempestate in tran-
quillitatem continuo, orante ipso, conversa. (xn.)
De altero eius periculo, et de sancto Cainnecho pro ipso
et sociis eius orante. (xni.)
De baculo in portu sancti Cainnechi neglecto. (xiv.)
De Baitheneo et Columbano filio Beognoi, qui a Sancto
1 Capitula] These are supplied correspond with the order of the
from Cod. B, as Cod. A has none chapters, and that they are not
for the second and third books. expressed in the same words as
It will be seen by the numbers are the titles.
appended that they do not quite

VITA SANCTI COLUMBAE. 6 J
secundum, eadem die, sed diversa via, ventum sibi
dari postularunt. (xv.)
De daemonis repulsione qui in lactis vasculo latitabat. (xvi.)
De vasculo quod quidam maleficus, lacte de masculo bove
expresso, diabolica replevit arte ; sed, Sancto orante,
ipsum quod videbatur lac, in sanguinem, hoc est, in
naturam propriam, versum est. (xvn.)
De Lugneo Mocumin, quem Sanctus de profluvio sanguinis,
qui Crebro ex naribus eius profluebat, oratione et digi-
torum tactu sanavit. (xviii.)
De esoce magno in fluvio, iuxta verbum Sancti, invento.
(xix.)
De duobus piscibus, illo prophetante, in flumine quod
vocatur Boo repertis. (xix1.)
De quodam plebeio qui Nesanus Curvus dicebatur. (xx2.)
De quodam divite tenacissimo, nomine Uigeno. (xx2.)
De Columbano aeque plebeio viro, cuius pecora admodum
pauca vir sanctus benedixit ; sed post illius bene
dictionem usque ad centenarium creverunt numerum.
(xxi.)
De interitu Johannis filii Conallis, eadem die qua Sanctum
spernens dehonoravit. (xxn.)
De alicuius Feradachi morte, fraudulenti viri, a Sancto
praenunciata. (xxin.)
De alio persecutore, cuius nomen latine Manus Dextera
dieitur. (xxiv.)
De alio innocentium persecutore, qui in Laginensium pro
vincia, sicut Annanias coram Petro, eodem momento,
a Sancto terribiliter obiurgatus, cecidit mortuus. (xxv.)
De apri mortificatione, qui a Sancto eminus cecidit, signo
prostratus Dominicae crucis. (xxvi.)
De alia aquatih bestia, quae, eo orante, et manum e contra
levante, retro repulsa est ne Lugneo natanti vicino
noceret. (xxvn.)
1 This and the preceding title both belong to ch. xix.
2 Both these titles belong to ch. xx.

68 VITA SANCTI COLUMBAE.
De insulae lonae ' viperinis serpentibus, qui, ex qua die
Sanctus earn benedixit, nulli hominum nee etiam
peeoribus nocere potuere. (xxviii.)
De hasta ab eo signata, quae deinceps nullo modo, quamlibet
fortiter impulsa, alieui potuit nocere animanti. (xxix.)
De Diormiti aegrotantis sanitate, (xxx.)
De Fenteni filii Aido, in extremis positi, sanitate, (xxxi.)
De puero quem mortuum, in nomine Domini Jesu Christi,
in regione Pictorum, suscitavit. (xxxn.)
De conflictu eius contra magum Broichanum, ob ancillae
retentionem ; et de lapide quem Sanctus benedixit, qui
in aqua quasi pomum supernatavit. (xxxni.)
De beati viri contra Broichanum magum refragatione, et
venti contrarietate. (xxxiv.)
De spontanea regiae munitionis portae subita apertione.
(xxxv.)
De ecclesiae Duorum Agri Eivorum simili reclusione.
(xxxvr.)
De alio paupere, plebeio mendico, cui Sanctus, sudem
faciens benedixit, ad ferarum iugulationem silvestrium.
(xxxvii.)
De utre lactario, quem unda maris abduxit, et reduxit ad
terram. (xxxvin.)
De Librano Harundineti sancti prophetatio viri. (xxxix.)
De quadam muliercula, magnas et valde difficiliores parturi-
tionis tortiones passa, et sanata. (xl.)
De coniuge Lugnei odiosi gubernatoris. (xli.)
De Cormaco Nepote Lethani, et eius navigationibus, sancti
Columbae prophetatio. (xlii.)
De venerabilis viri in curru evectione, absque currilium
obicum communitione. (xliii.)
De pluvia post aliquot siccitatis menses, beati ob honorem
viri, super sitientem, Domino donante, terram effusa.
(xliv. )
1 The late MS. B (see p. 66 n.) always reads Iona, as here,

VITA SANCTI COLUMBAE. 69
Miraculum quod nunc, Deo propitio, describere incipimus,
nostris temporibus factum, propriis inspeximus oculis :
De ventorum flatibus contrariis, venerabilis viri virtute
orationum, in secundos conversis ventos. (xlv.)
De mortalitate. (xlvi.)
EXPLIOIUNT ' CAPITULA SECUNDI LIBRI.

1 Explidunt] A barbarous plural decline Explicit, Expliciunt, et
of Explicit, which is really an ab- non plus.' But Exp'.icui, Expliceat,
breviation for Explicitus, ' formed, and Explicuit also occur. See Du-
no doubt, as a pendant to Incipit.' cange, s.v., Maunde Thompson,
A MS. Glossary, quoted by Du- Palaeography, 1893, p. 59, and
cange, says, ' Explicit, il est finis, Madan, MS. Books, 1893, pp. 9, 46,
Expliciunt, Eux sont finis, et se 137.

-LIBER SECUNDUS
DE VIRTUTUM MIRACULIS

CAP. I.
DE VINO QUOD DE AQUA FACTUM EST.
Alio in tempore, cum vir venerandus in Scotia apud
sanctum Findbarrum episcopum, adhuc iuvenis,
IV. ' sapientiam sacrae Scripturae addiscens \ com-
Turning of maneret> quadam solenni die vinum ad sacrificale
water into mysterium casu aliquo minime inveniebatur : de
cuius defectu cum ministros altaris inter se conque-
rentes audiret, ad fontem sumpto pergit urceo, ut ad sacrae
Eucharistiae ministeria aquam2, quasi diaconus, fontanam
m
a titulus dcest A. incipit secundus liber de virtutum miraculis quae plenissime
plerumque etiam praescientia prophetalis comitatur B. incipit liber secundus de
virtutum miraculis C. F. S. sancti columbe add. D.

1 addiscens] If the Findbarrus
of the text be St. Finnian of
Moville, which seems probable,
it is to this period that the legend
of the ' son-book ' (Intr. vi. § 6)
relates. In the life of St. Fintan
is a story of this same St. Finnian
refusing to lend him a copy of the
Gospels (Colg. Acta SS. pp. 1 1 a,
643 b). But St. Finnian of Clon
ard was also a famous teacher of
scripture, and this chapter may
relate to St. Columba's sojourn
with him, though the word iuvenis,
used below, points rather to the

earlier period, and the ancient
Irish Life connects the turning of
water into wine with St. Finnian
of Moville. Dr. Beeves, in his
note here, has collected a number
of references to legends of water
turned into wine, honey, milk,
beer, etc.
2 aquam] Note that the early
Irish Church, in common with
the rest of Christendom, used the
mixed chalice, on which see Mar-
tene, Ant. Eccl. Rit. I. iii. 7 ; Bing
ham, Orig. Eccl. XV. ii. 7. It is
three times mentioned in Justin

VITA SANCTI COLUMBAE. 71
liauriret : ipse quippe illis in diebus erat in diaconatus gradu
administrans. Vir itaque beatus aquaticum, quod de latice
hausit, elementum ', invocato nomine Domini Iesu Christi,
fideliter benedixit, qui in Cana Galileae aquam in vinum
convertit : quo etiam in hoc operante miraculo, inferior, hoc
est aquatica natura, in gratiorem, videlicet vinalem, per
manus praedicabilis viri conversa est speciem 2. Vir itaque
sanctus, a fonte reversus, et ecclesiam intrans, talem iuxta
altare urceum intra se habentem deponit liquorem ; et ad
ministros, 'Habetis,' ait, 'vinum, quod Dominus lesus ad sua
misit peragenda mysteria.' Quo cognito, sanctus cum ministris
episcopus eximias Deo referunt grates. Sanctus vero iuvenis
hoc non sibimet, sed sancto Yinniano adscribebat episcopo.
Hoc itaque protum3 virtutis documentum Christus Dominus
per suum declaravit discipulum, quod in eadem re, initium
ponens signorum in Cana G-alileae, operatus est per semet-
ipsum. Huius, inquam, libelli, quasi quaedam lucerna, illustret
exordium, quod per nostrum Columbam diale 4 manifestatum
est miraculum ; ut deinceps transeamus ad cetera, quae per
ipsum ostensa sunt, virtutum miracula.
Martyr's account of the Eucharist, to have arisen out of the late
and alluded to in the Clementine Latin application of it to food and
Liturgy as well as by Irenaeus, drink.
evidently as the only usage 2 speciem] Note here an early
known. It was in fact universal application of this term to one of
for the first 1,500 years after the Eueharistic elements.
Christ, except in Armenia. 3 protum] Gr. irpwrov. Protum
1 elementum] In ancient and is the reading of MS. F. MS. A.,
mediaeval philosophy the ele- Colgan, and the Bollandists have
ments were believed to be, earth, pro tum ; C. has primum, and D.
water, air, and fire, and this promptum. Protum is doubtless the
appears to be the meaning here. right reading, and would be sug-
The now common Eueharistic gested by St. John ii. n.
employment of the word seems 4 diale] See p. 14 n.

72 VITA SANCTI COLUMBAE. [lib. n.

CAP. II.
DE ALICUIUS ARB0RIS FRUCTU AMARO PER SANCTI BENEDIC
TIONEM IN DULCEDINEM VERSO.
Quaedajm arbor erat valde pomosa prope monasterium
Boboris Campi, in australi eius parte; de qua
bitter cum incolae loci quoddam haberent pro nimia
apples to fructus amaritudine querimonium, quadam die
Sanctus ad earn accessit autumnali tempore,
vidensque Kgnum incassum abundos habere fructus qui ex
eis gustantes plus laederent quam delectarent ; sancta elevata
manu, benedicens ait, ' In nomine omnipotentis Dei omnis
tua amaritudo, 0 arbor amara, a te recedat ; tuaque hue
usque amarissima nunc in dulcissima vertantur poma.'
Mirum dictu, dicto citius, eodemque momento, eiusdem
arboris omnia poma, amissa amaritudine, in miram, se
cundum verbum Sancti, versa sunt dulcedinem \
CAP. III.
DE SEGETE POST MEDIUM AESTATIS TEMPUS SEMINATA, ET IN
EXORDIO AUGUSTI MENSIS, SANCTO ORANTE, MESSA, IN IOUA
CONVERSANTE INSULA.
Alio in tempore Sanctus suos misit monachos ut de ali-
. cuius plebeii agellulo virgarum f asciculos '' ad
rapid hospitium afferrent construendum. Qui cum ad
growth of Sanctum, oneraria repleta navi 3 de supradictis
virgularum materiis, reversi venirent, dicerentque
1 dulcedinem] A similar story is Dunelm. III. i.), 'factaque citis-
told of St. Mochoemoc. Colg. sime de virgis aecclesiola.' Cp.
Acta SS. p. 593 6. Spelman, Concilia, i. n. Kilelief
2 virgarum fascicules] Faggots for in co. Down, Kilclay near Clogher,
wattled buildings. Beeves in his and Kilcleagh in Westmeath took
note here gives a number of quo- their names from Cill-Cleithe, the
tations illustrating this way of hurdle church. Beeves, Ecd. Ant.
construction, to which may be 217; Joyce, I. 313.
added the notice of the "Wand 3 navi] According to the ancient
Kirk or Church of boughs at Irish Life this wattling was
Durham in Symeon (Hist. Ecd. wanted for a church in Derry.

cap. iv.] VITA SANCTI COLUMBAE. 73
plebeium eiusdem causa dispendii valde contristatum ;
Sanctus consequenter praecipiens dicit, ' Ne ergo ilium scan-
dalizemus virum, ad ipsum a nobis bis terni deferantur
hordei modii', eosdemque his in diebus arata ipse seminet
in terra.' Quibus ad plebeium, Findchanum nomine, iuxta
Sancti iussionem, missis, et coram eo cum tali commenda-
tione adsignatis, gratanter accipiens, ait, ' Quomodo post
medium aesteum tempus seges seminata, contra huius
naturam terrae, proficiet ? ' Marita e contra, 'Fac,'ait, 'se
cundum Sancti mandatum, cui Dominus donabit quodcunque
ab eo postulaverit. ' Sed et qui missi sunt simul hoc addi-
derunt, dicendo, ' Sanctus Columba, qui nos ad te cum hoc
misit munere, hoc mandatum per nos de tua commendavit
segete, dicens, — Homo ille in omnipotentia Dei confidat :
seges eius, quamvis de mense Iunio duodecim praemissis
diebus seminata, in principiis Augusti mensis metetur 2. '
Obsequitur plebeius arando et seminando ; et messem,
quam supradicto in tempore contra spem seminavit, cum
omnium admiratione vicinorum in exordio Augusti mensis
maturam, iuxta verbum Sancti, messuit, in loco terrae qui
dieitur Delcros 3. CAP. IV.
DE MORBIPERA NUBE, ET PLURIMORUM SANITATE.
Alio itidem in tempore, cum Sanctus in Ioua commo-
raretur insula, sedens in monticulo qui Latine A ti
Munitio Magna * dieitur, videt ab aquilone nubem lential
densam et pluvialem, de mari die serena obortam :
1 bis terni modii] So ' sex modios ' the saint was in remonstrating
in i. 41, p. 53. with the birds that came in flocks
2 metetur] In the Life of St. to feed thereon. Vit. S. Cuthb. xix.
Fintan there is a much more s Delcros] Not identified ; dealg
wonderful story, according to ros= promontory of thorns.
which the corn grew up and 4 Munitio Magna] Possibly Dun-
ripened as soon as the first furrow bhuirg, ' the hill of the fortifica-
was sown. (Colg. Acta SS. p. 116). tion,' in the north-west of Iona,
Bede relates how St. Cuthbert's which shows some traces of forti-
barley ripened in Fame though fication on the top. It is one of
sown too late, and how successful the highest hills in the island,

74 VITA SANCTI COLUMBAE. [lib. ii.
qua ascendente visa, Sanctus ad quendam de suis iuxta se
monachum sedentem, nomine Silnanum, filium Nemani-don
Mocusogin1, 'Haec nubes,' ait, 'valde nocua hominibus et
pecoribus erit ; hacque die velocius transvolans super ali-
quantam Scotiae partem, hoc est, ab illo rivulo qui dieitur
Ailbine 2 usque ad Vadum Clied s, pluviam vespere distillabit
Small nox morDiferam, quae gravia et purulenta humanis
and cow- in corporibus, et in pecorum uberibus, nasei faciet
pox ' ulcera 4 ; quibus homines morbidi et pecudes, ilia
venenosa gravitudine usque ad mortem molestati, laborabunt.
Sed nos eorum miserati subvenire languoribus, Domino
miserante, debemus. Tu ergo, Silnane, nunc mecum de-
scendens de monte, navigationem praepara crastina die, vita
comite et Deo volente, a me pane accepto, Dei invocato
Bl ed nomine benedicto, quo in aqua intincto, homines
bread in ea conspersi 5, et pecora, celerem recuperabunt
w " salutem.' Quid moramur? Die crastina, his
quae necessaria erant citius praeparatis, Silnanus, accepto de
manu Sancti pane benedicto d, in pace enavigavit. Cui
Sanctus, a se eadem emigranti hora, addit hoc consolatorium
verbum, dicens, ' Confide, fili, ventos habebis secundos et
prosperos die noctuque, usque dum ad illam pervenias
but we need not attach much 4 ulcera] This looks like an
importance to the word monticulus, epidemic of small-pox and of cow-
when used by Adamnan. pox. It is not noticed in the
1 Nemanus-don Mocusogin] Neman- Irish Annals.
don Mocusogin ; the latter is a 5 conspersi] See the two following
clan name, probably = mocu So- chapters, and ch. 33, as also Bede's
ghain, filiorum Soghani. account of the virtues supposed
2 Ailbine] The small river Del- to reside in water containing
vin, which runs between the particles of Irish MSS. and of
counties of Dublin and Meath. St. Oswald's cross (J?. E. i. 1,
3 Vadum Clied] AthCliath, 'Hurdle iii. 2); many similar accounts
Ford, 'the ancient name of Dublin. may be seen in Bede and else-
Irish-speaking natives still call it where.
Baile-Atha-Cliath, the town of the 6 pane benedicto] Bede relates
ford of the hurdles. The later how one Hildmer was cured by
name is from Duibh-linn, black drinking water in which had
pool, not a bad description of the been put a little piece of a loaf
Liffey at the present time. On that had been blessed by St. Cuth-
the Irish kishes or wiekerwork bert. Vit. S. C. xxxi. The Eulogia
bridges see Joyce, i. 361-4. or holy bread may be meant.

cap. v.] VITA SANCTI COLUMBAE. 75
regionem quae dieitur Ard Ceannachte ', ut languentibus
ibidem celerius cum salubri subvenias pane.' Quid plura?
Silnanus, verbo obsecutus Sancti, prospera et celeri naviga-
tione, auxiliante Domino, ad supra memoratarn perveniens
partem illius regionis, plebem de qua Sanctus praedixerat
devastatam nubis praedictae morbifera reperiit pluvia super-
pluente, citius praecurrentis. Inprimisque bis Miracles of
terni viri in eadem mari vicina domo reperti in healing.
extremis morte positi appropinquante, ab eodem Silnano
aqua benediotionis aspersi, in eodem die opportunius sanati
sunt. Cuius subitae sanationis rumor, per totam illam
morbo pestilentiore vastatam regionem cito divulgatus,
omnem morbidum ad sancti Columbae legatum invitavit
populum ; qui, iuxta Sancti mandatum, homines et pecora
pane intincta benedicto aqua conspersit, et continuo plenam
recuperantes salutem, homines, cum pecudibus salvati,
Christum in sancto Columba cum eximia gratiarum actione
laudarunt. In hac itaque suprascripta narratione, ut aestimo,
duo haec manifesto pariter comitantur ; hoc est, gratia pro-
phetationis de nube, et virtutis miraculum in aegrotantium
sanitate. Haec per omnia esse verissima, supradictus Sil
nanus, Christi miles, sancti legatus Columbae, coram Segineo
abbate et ceteris testatus est senioribus.
CAP. V.
DE MAUGINA SANCTA VIRGINE DAIMENI PILIA, QUAE INHABITA-
VERAT IN CLOCHUR FILIORUM DAIMENI.
Alio in tempore Sanctus, eum in Ioua demoraretur insula,
prima diei hora, quondam advocans fratrem, , , ,
. A broken
Lugaidum nomme, cuius cognomentum Scotice hip-bone
Lathir dieitur ; et taliter eum compellat, dicens, , cureli by
~ ... holy water.
' Praepara cito ad Scotiam celerem navigationem,
nam mihi valde est necesse te usque ad Clocherum filiorum
1 Ard Ceannachte] In Meath ; the terity of Cian, who was slain
height of the Cianachta or pos- c. 240.

j6 VITA SANCTI COLUMBAE. [lib. ii.
Daimeni n destinare legatum. In hac enim praeterita nocte,
casu aliquo, aMaugina2, sancta virgo, filia Daimeni, ab ora
torio post missam 3 domum reversa, titubavit, coxaque eius in
duas confracta est partes i- Haec saepius meum, inclamitans,
nomen commemorat, a Domino sperans se accepturam per
me consolationem.' Quid plura? Lugaido obsecundanti, et
consequenter emigranti, Sanctus pineam tradit cum benedic
tione capsellam, dicens, ' Benedictio °, quae in hac capsellula
continetur, quando ad Mauginam pervenies visitandam, in
aquae vasculum intingatur, eademque benediotionis aqua
super eius infundatur coxam ; et statim, invocato Dei no
mine, coxale coniungetur os 6, et densabitur ; et sancta virgo
plenam recuperabit salutem.' Et hoc Sanctus addit, ' En ego
coram in huius capsae operculo numerum viginti trium
annorum deseribo, quibus sacra virgo in hac praesenti, post
eandem salutem, vietura est vita.' Quae omnia sic plene
expleta sunt, sicuti a Sancto praedicta : nam, statim ut
Lugaidus ad sanctam pervenit virginem, aqua benedicta,
sicut Sanctus commendavit, perfusa coxa, sine ulla morula
condensate7 osse, plene sanata est ; et in adventu legati sancti
Columbae cum ingenti gratiarum actione gavisa, viginti
tribus annis, secundum Sancti prophetiam, post sanitatem,
in bonis actibus permanens, vixit.
» a Mauguhia B. Cf. p. 66.
1 Clocherum filiorum Daimeni] Clo- * partes] Maugina appears to
char mac u Daimhene, Clogher, have sustained a fracture of the
where St. Maccarthen founded a neck of the thigh-bone, which is
monastery in St. Patrick's time, often caused by a false step, e. g.
which afterwards became a from a kerb-stone, in the case of
bishop's see. The clan Damhin aged persons. Such patients not
were sons of Damhin son of Cair- uncommonly regain a fair use of
bre Damhairgid, king of Airghi- the limb.
alia, whence episcopus Ergalliae be- 5 Benedictio] (i) blessing, as in
came a common designation of the ii. 39 bis. (2) the vehicle of bless-
bishops of Clogher. Clochar, ' stony ing, ii. 5, 6, 33, so Eulogia, p. 77 n.
place,' is so common a name as to For the second sense compare
require some distinctive addition. Heb. ni"l3, a present, Gen. xxxiii.
2 Maugina] Moghain, probably II) r Sam', xxv. 27, etc.
of Cluainboirenn, Mart. Donegal, « coniungetur os] For a broken
Dec. 15. arm cured by moss from St. Os-
3 post missam] The ' vespertinalis wald's cross, see Bede, H. E. iii. 2.
missa ' ; see iii. 23 and note. 7 condensato] United.

cap. vn.] VITA SANCTI COLUMBAE. yy

CAP. VI.
DE HIS QUAE IN DORSO CEATE PERACTAE SUNT DIVERSORUM
SANITATIBUS MORBORUM.
Vir vitae praedicabilis, sicuti nobis ab expertis traditum
est, diversorum languores infirmorum, invocato Qm.es at
Christi nomine, illis in diebus sanavit, quibus, Druim-
ad regum pergens condictum in Dorso Cette,
brevi commoratus est tempore. Nam aut sanctae manus
protensione, aut aqua ab eo benedicta, aegroti plures aspersi,
aut etiam fimbriae eius tactu amphibali, aut alicuius rei, salis
videlicet vel panis, benedictione accepta, et lymphis intincta,
plenam credentes recuperarunt salutem.
CAP. VII.
DE PETRA SALIS A SANCTO BENEDICTA, QUAM IGNIS ABSUMERE
NON POTUIT.
Alio itidem in tempore, Colgu filius Cellachi postulatam
a Sancto petram salis ' benedictam accipit, sorori .t rssGrvEi-
et suae nutrici profuturam, quae ophthalmiae tion of a
laborabat valde gravi languore. Talem eulogiam 2 lumP of
eadem soror et nutricia de manu fratris accipiens,
in pariete super lectum suspendit ; casuque post aliquantos
contigit dies, ut idem viculus, cum supradictae domuncula
feminae, flamma vastante, totus concremaretur. Mirum
dictu, illius parietis particula, ne beati viri in ea deperiret
suspensa benedictio, post totam ambustam domum, stans
illaesa permansit ; nee ignis ausus est attingere binales, in
quibus talis pendebat salis petra, sudes s-
1 petram salis] A lump of rock Iul. torn. i. Usually bread hal-
salt. lowed by prayer, from which the
2 eulogiam] Synonymous with bread for the Eucharist was taken,
benedictio just below. Eulogia, id but in later times different bread,
est, salutationem vel donum, also hallowed, the 'holy-bread.'
Gloss, interl. Cod. D. Edulia See notes on ii. 4, 5.
sacerdotis benedictione conse- 3 sudes] Probably the stakes that
crata. Index Onomast. in Ad. SS. supported the hurdle wall. If

78 VITA SANCTI COLUMBAE. [lib. u.
CAP. VIII.
DE LIBRARIO FOLIO1 SANCTI MANU DESCRIPTO, QUOD AQUA
CORRUMPI NON POTUIT.
Aliud miraculum aestimo non tacendum, quod aliquando
p , . factum est per contrarium elementum. Multo-
tion of rum namque transcursis annorum circulis post
written beati a^ Dominum transitum viri, quidam iuvenis
by St. de equo lapsus in flumine, quod Scotice Boend 2
Columba. V0C^atUr, mersus et mortuus, viginti sub aqua
diebus permansit ; qui, sicuti sub ascella 3, cadens, libros in
pelliceo reconditos sacculo4 habebat, ita etiam post supra
memoratum dierum numerum est repertus, saeculum cum
libris inter brachium et latus continens ; cuius etiam ad
aridam reportato cadavere, et aperto sacculo, folium sancti
Columbae Sanctis scriptum digitulis, inter aliorum folia
librorum non tantum corrupta sed et putrefacta, inventum
est siccum et nullo modo corruptum, ac si in scriniolo esset
reconditum. CAP. IX.
DE ALIO MIRACULO IN RE SIMILI GESTO.
Alio in tempore, hymnorum liber septimaniorum 5 sancti
Also of a Columlbae manu descriptus, de cuiusdam pueri
hymn- de ponte elapsi humeris, cum pelliceo in quo
inerat sacculo, in quodam partis Laginorum
they were made damp by the separate book would be in a po-
deliquescence of the salt, it would laire. Intr. iv. § 13.
not require a miracle to prevent 5 hymnorum liber] The Antipho-
their taking fire. narium Benchorense, A. n. 680-691,
1 librario folio] A book leaf. contains not only Antiphons, etc.,
2 Boend] Boinne, the Boyne, but six well-known canticles, and
which forms most of the southern twelve metrical hymns, one of
limit of Ulster. which (Sancti, venite) has become
3 sub ascella] The satchel was familiar through Dr. Neale's trans-
slung in the usual way under his lation, ' Draw nigh, and take,' in
axilla, as represented on the Great Hymns A. and M., No. 313. The
Cross at Clonmacnoise. Liber Hymnorum in the Library of
4 pelliceo sacculo] In a tiaga ; each Trinity College, Dublin, a MS. of

cap. ix.] VITA SANCTI COLUMBAE. 79
fluvio submersus cecidit. Qui videlicet libellus, a Natalitio
Domini usque ad Paschalium consummationem dierum in
aquis permanens, postea in ripa fluminis a feminis quibusdam
ibidem deambulantibus repertus, ad quondam logenanum
presbyterum, gente Pictum, cuius prius iuris erat, in eodem,
non solum madefacto, sed etiam putrefacto, portatur sacculo.
Quem scilicet saeculum idem Iogenanus aperiens, suum in-
corruptum libellum invenit, et ita nitidum et siccurn, ac si
in scrinio tanto permansisset tempore, et nunquam in aquas
cecidisset. Sed et alia de libris manu sancti Columbae
caraxatis similia ab expertis indubitanter didicimus in diversis
acta locis : qui scilicet libri, in aquis mersi, nullo modo
corrumpi potuere \ De supra memorato vero Iogenani libro
a viris quibusdam veracibus et perfectis bonique testimonii,
sine ulla ambiguitate, relationem accepimus ; qui eundem
libellum, post tot supradictos submersionis dies, candidis-
simum et lucidissimum considerarunt.
Haec duo, quamlibet in rebus parvis peracta, et per con-
traria ostensa elementa, ignem scilicet et aquam, beati tes-
the eleventh or twelfth century, merits of St. Cuthbert and of
contains a number of Latin and those who wrote it and adorned
Irish hymns not found elsewhere. the covers with gold and gems.
The late Dr. Todd began to edit it (Hist. Eccl. Dunelm, lib. II. cap xvii.)
with a translation and notes, and The book is now in the British
fasciculi were issued in 1855 and Museum (Cotton Nero, D. 4), and
1869 by the Irish Archaeological shows stains on the vellum such
and Celtic Society, containing as Sir F. Madden believed to have
about half of the work, but the been occasioned by the sea-water
editor's death prevented its com- on this occasion. If it was tightly
pletion. and it remains un- clasped it would take some time
finished. for the water to get far in, for the
1 nullo modo corrumpi potuere] swelling of the vellum of the wet
There are many legends of books margins held closely together
written by or belonging to Saints would stop it. It appears in the
resisting the action of water and Lindisfarne Inventories as ' Liber
even of fire. See Eeeves's note Beati Cuthberti qui demersus erat
here. They are probably founded in mare.' Cp. Mac Geoghegan's
on actual facts. Symeon relates MS. quoted in the Book of Trinity
how the precious volume now Coll. Dublin, p. 160, as to the
known as the Lindisfarne Gos- superstitious practice of purposely
pels fell overboard in a storm sinking these books in water to
and was picked up on the shore cure sick cattle, also, as to St.
at low water uninjured, which Margaret's Gospel-book, Madan,
circumstance he ascribes to the Books in MS., 107 ff.

80 VITA SANCTI COLUMBAE. [lib. ii.
tantur honorem viri, et quanti et qualis meriti apud habeatur
Dominum. CAP. X.
DE AQUA QUAE, SANCTO ORANTE, EX DURA PRODUCTA EST
PETRA.
Et quia paulo superius aquatici facta est mentio elementi,
silere non debemus etiam alia miracula, quae per
brought Sanctum Dominus eiusdem in re, licet diversis
from a temporibus et locis, creaturae l peregit. Alio
namque in tempore, cum Sanctus in sua con-
versaretur peregrinatione, infans ei per parentes ad bapti-
zandum offertur iter agenti; et quia in vieinis aqua non
inveniebatur locis, Sanctus, ad proximam declinans rupem,
flexis genibus paulisper oravit, et post orationem surgens,
eiusdem rupis frontem benedixit ; de qua consequenter aqua
abundanter ebulliens fluxit ; in qua continuo infantem
baptizavit. De quo etiam baptizato haec, vaticinans, intulit
A pro- verba, inquiens, 'Hie puerulus usque in extremam
phecy. longaevus vivet aetatem ; in annis iuvenilibus
carnalibus desideriis satis serviturus, et deinceps Christianae
usque in exitum militiae mancipandus, in bona senectute ad
Dominum emigrabit.' Quae omnia oidem viro iuxta Sancti
contigerunt vaticinium. Hie erat Lugucencalad 2, cuius
parentes fuerant in Artdaib Muirchol, ubi hodieque fonti-
culus, sancti nomine Columbae pollens 3, cernitur.
CAP. XL
DE ALIA MALIGNA FONTANA AQUA QUAM VIR BEATUS IN
PICTORUM REGIONE BENEDIXIT.
Alio in tempore, vir beatus, cum in Pictorum provincia per
aliquot demoraretur dies, audiens in plebe gentili de alio fonte
1 eiusdem in re . . . creaturae] In 2 Lugucencalad] Probably a di-
the circumstance or case of the minutive of Lugu, a proper name,
same ' creature ' (used as in the with caladh, ' of the ferry.'
Consecration Prayer in the Prayer 3 pollens] Potent, as a healing
Book and i Tim. iv. 4). spring.

cap. xii.] VITA SANCTI COLUMBAE. 8 1
divulgari famam, quem quasi deum ' stolidi homines, diabolo
eorum obcaecante sensus, venerabantur ; nam de
eodem fonticulo bibentes, aut in eo manus vel spring
pedes de industria lavantes, daemoniaca, Deo per- blessed and
mittente, percussi arte, aut leprosi, aut lusci, aut
etiam debiles, aut quibuscunque aliis infestati infirmitatibus
revertebantur. Ob quae omnia seducti gentiles divinum
fonti deferebant honorem. Quibus compertis, Sanctus alia
die intrepidus accessit ad fontem. Quod videntes magi,
quos saepe ipse confusos et victos a se repellebat, valde
gavisi sunt, scilicet putantes eum similia illius nocuae tactu
aquae passurum. Ille vero imprimis elevata manu sancta,
cum invocatione Christi nominis, manus lavat et pedes ;
tum deinde eum sociis de eadem, a se benedicta, bibit. Ex
illaque die daemones ab eodem recesserunt fonte, et non
solum nulli nocere permissus est, sed etiam, post Sancti
benedictionem et in eo lavationem, multae in populo infirmi-
tates per eundem sanatae sunt fontem.

CAP. XII.
DE BEATI VIRI IN MARI PERICULO, ET TEMPESTATIS EO ORANTE
SUBITA SEDATIONE.
Alio in tempore, vir sanctus in mari periclitari coepit ;
totum namque vas navis, valde concussum, A storm
magnis undarum cumulis fortiter feriebatur, ceases at
grandi undique insistente ventorum tempestate. ls Piayer-
1 quasi deum] Tirechan relates of of wells, which feeling too often
St. Patrick that ' Venit ad fontem became idolatrous or otherwise
Findmaige qui dieitur Slan, quia superstitious. Cp. Yorkshire Arch.
indicatum illi quod honorabant Journal, ix. 186. Here however we
magi fontem, et immolaverunt have a rare instance of a well
dona ad ilium in modum dii, . . . regarded even by Adamnan as
quia adorabant fontem in modum malign in its influences, and
dii ' (Stokes, Trip. 323). No doubt worshipped by the heathen from
the Christian veneration for holy a sense of fear, until St. Columba
wells has been in some measure obtained the healing of the
a continuation of a very natural waters.
pre-Christian feeling of the value

82 VITA SANCTI COLUMBAE. [lib. ii.
Nautae tum forte Sancto, sentinam 1 cum illis exhaurire
conanti, aiunt, ' Quod nunc agis non magnopere nobis proficit
periclitantibus ; exorare potius debes pro pereuntibus.' Quo
audito, aquam cessat amaram exinanire, hininglas 2 ; dulcem
vero et intentam precem coepit ad Dominum fundere 3.
Mirum dictu, eodem horae momento, quo Sanctus, in prora
stans, extensis ad caelum palmis, Omnipotentem exoravit,
tota aeris tempestas et maris saevitia, dicto citius sedata,
cessavit, et statim serenissima tranquillitas subseeuta est.
Qui vero navi inerant, obstupefacti, cum magna admiratione
leferentes gratias, glorificaverunt Dominum in sancto et
praedicabili viro. CAP. XIII.
DE ALIO EIUS IN MARI SIMILI PERICULO.
Alio quoque in tempore, saeva nimis insistente et peri-
Another cul°sa tempestate, sociis ut pro eis Sanctus
storm Dominum exoraret inclamitantibus ; hoc eis
thTprayer dedit responsum, dicens, 'Hac in die non est
of St. meum pro vobis in hoc periculo constitutis
amnec . orare) gecj eg£ abbatis Cainnichi, sancti viri.'
Mira dicturus sum. Eadem hora sanctus Cainnichus, in
suo conversans monasterio, quod Latine Campulus Bovis
dieitur, Scotice vero Ached -bou 4, Spiritu revelante
Sancto, supradictam sancti Columbae interiore cordis aure
vocem audierat ; et cum forte post nonam coepisset horam
in refectorio a eulogiam" frangere, ocius deserit mensulam,
a eylogiam sic cap. vii. supra {litera Y ex graeca Y effida) A.
1 sentinam] Sentina is properly unusual form 'aquam amaram,'
the sink in the hold of a ship in contrasted with ' dulcem precem.'
which the water collects ; the only 3 aquam cessat . . . fundere] Note
marginal gloss in Cod. A. is on the antithesis.
this word : ' sentina est feruida 4 Ached-bou] Campulus Bovis,
aqua nauis.' Beeves, 453 ; PI. ii. 6. Aghaboe, dio. Ossory.
2 hininglas] In old Irish = ' the 5 eulogiam] Here the holy-bread
green water,' i. e. the sea, from or pain-beni, still distributed in
in, the, an, water, and glas, greyish manyFrench churches, as formerly
or bluish green. Either a gloss in those of England. The Irish
crept into the text, or an original practice seems to have been to
parenthetic explanation of the take it in the refectory, and that

cap. xiv.] VITA SANCTI COLUMBAE. 83
unoque in pede inhaerente ealceo, et altero pro nimia
festinatione relicto, festinanter pergit hac cum voce ad
ecclesiam, ' Non est nobis nunc temporis prandere quando in
mari periclitatur navis sancti Columbae. Hoc enim
momento, ipse huius nomen Cainnichi ingeminans com-
memorat, ut pro eo et sociis periclitantibus Christum
exoret.' Post haec illius verba oratorium ingressus, flexis
genibus paulisper oravit ; eiusque orationem exaudiente
Domino, illico tempestas cessavit, et mare valde tranquillum
factum est. Tum deinde sanctus Columba,
Cainnichi ad ecclesiam properationem in spiritu St.Columba
., ti i_ i , ¦ ...... sees it at a
videns, quamlibet longe conversantis, mirabihter distance.
hoc de puro pectore prof ert verbum, dicens, 'Nunc
cognovi, 0 Cainniche, quod Deus tuam exaudierit precem ;
nunc valde nobis proficit tuus ad ecclesiam velox cum uno
calceamento ' cursus.' In hoc itaque tali miraculo amborum,
ut credimus, oratio cooperata est Sanctorum.
CAP. XIV.
DE BACULO, IN PORTU, SANCTI CAINNICHI NEGLECTO.
Alio in tempore, idem supra memoratus Cainnichus suum,
a portu Iouae insulae ad Scotiam navigare incipi- ,„, . ff
ens, baculum secum portare oblitus est ; qui sci- of St.
licet eius baculus, post ipsius egressum in litore DalIln+Cj
repertus, sancti in manum traditus est Columbae ; over the
quemque, domum reversus, in oratorium portat,
et ibidem solus in oratione diutius demoratur. Cainnichus
proinde ad Oidecham2 appropinquans insulam, subito de
sua oblivione compunctus, interius perculsus est. Sed post
modicum intervallum, de navi descendens, et in terra cum
the same practice existed at Iona story is told, including this
has been inferred from the pre- graphic detail, in the Life of St.
face to the Altus of St. Columba in Cainnech, p. 31, ed. Ormonde.
Lib. Hymnor. ii. 220. See Skene, 2 Oidecham] Called term) a Aithche
C. S. ii. 99. The later copyists have in this same chapter ; somewhere
adapted Codd. C. D. to later usage between Iona and Ireland, pos-
by substituting oratorio for refedorio. sibly the south of Islay, formerly
1 cum uno calceamento] The same named Owo, now ' The Ooa.'
G 2

84 VITA SANCTI COLUMBAE. [lib. ii.
oratione genua flectens, baculum, quem in portu louae
insulae oblitus post se reliquit, super cespitem terrulae
Aithche ante se invenit \ De cuius etiam effecta divinitus
evectione valde est miratus cum gratiarum in Deo actione.
CAP. XV.
DE BAITHENEO ET COLUMBANO FILIO BEOGNI, SANCTIS PRESBY-
TERIS, EADEM SIBI DIE VENTUM PROSPERUM A DOMINO PER
BEATI VIRI ORATIONEM DONARI POSTULANTIBUS, SED DIVERSA
NAVIGANTIBUS VIA.
Alio quoque in tempore, superius memorati sancti viri
The wind ad Sanctum venientes, ab eo sinxul unanimes
changed at postulant ut ipse a Domino postulans impe-
of St. traret prosperum crastina die ventum sibi dari
Columba. diversa emigraturis via. Quibus Sanctus re
spondens, hoc dedit responsum, ' Mane crastina die, Baithe
neus, a portu louae2 enavigans insulae, flatum habebit
secundum usquequo ad portum perveniat Campi Lunge.'
Quod ita, iuxta Sancti verbum, Dominus donavit : nam
Baitheneus plenis eadem die velis magnum totumque
pelagus usque ad Ethicam transmeavit terrram. Hora
vero eiusdem diei tertia, vir venerandus Columbanum
advocat preshyterum dicens, ' Nunc Baitheneus prospere
optatum pervenit ad portum : ad navigandum te hodie
praepara ; mox Dominus ventum convertet in aquilonem.'
Cui sic prolato beati viri verbo eadem hora auster obsecun-
dans ventus se in aquiloneum convertit flatum ; et ita in
eadem die uterque vir sanctus, alter ab altero in pace aversus,
Baitheneus mane ad Ethicam terram, Columbanus post
meridiem Hiberniam incipiens appetere, plenis enavigavit
velis et flatibus secundis. Hoc illustris viri virtute ora-
1 invenit] This again is in a Life as likely to be the port so often
of St. Cainnech, in Cod. Marshii, mentioned in the text as either of
cap. 25. those named in the above note. It
2 portu louae] See p. 41 n. But is less commodious, but is nearer
Port-na-muintir, the port of the to the probable site of the original
people (community) is perhaps monastery.

cap. xvi.] VITA SANCTI COLUMBAE. 85
tionum, Domino donante, effectum est miraculum ; quia,
sicut scriptum est, Omnia possibilia sunt credentV . Post ilia
in die sancti Columbani egressum, sanctus hoc de illo pro-
pheticum Columba protulit verbum, 'Vir sanctus Colum
banus, cui emigranti benediximus, nusquam in hoc saeculo
faciem videbit meam.' Quod ita post expletum est, nam
eodem anno 2 sanctus Columba ad Dominum transht.
CAP. XVI.
DE REPULSIONE DAEMONIS QUI IN LACTARIO LATITABAT VASCULO.
Alio in tempore, quidam iuvenis, Columbanus nomine,
Nepos Briuni, ad ianuam tugurioli subito per- . ,
... , ., 1T. A demon
veniens restitit, in quo vir beatus scnbebat. Hie driven out
idem, post vaccarum reversus mulsionem, in of a ™llk-
pail.
dorso portans vasculum novo plenum lacte, dicit
ad Sanctum, ut iuxta morem tale benediceret onus. Sanctus
tum ex adverso eminus in aere signuni salutare 3 manu
elevata depinxit, quod illico valde concussum est, gergenna-
que * operculi, per sua bina foramina retrusa, longius proiecta
est, operculum terra tenus cecidit, lac ex maiore mensura in
solum defusum est. Iuvenculus vas, cum parvo quod
remanserat lactis, super fundum in terra deponit, genua
suppliciter flectit. Ad quem Sanctus, ' Surge, ' ait, ' Colum-
bane, hodie in tua operatione negligenter egisti, daemonem 6
enim in fundo vacui latitantem vasculi, impresso Dominicae
crucis signo, ante infusionem lactis, non effugasti : cuius
videlicet signi nunc virtutem non sustinens, tremefactus,

St. Mark ix. 22, Vulg. pail ; Glossae Saxon. MSS. slicca,
'' eodem anno] a.d. 595. gergenna (Somner, ap. Ducange).
1 signum salutare] The sign of the 5 daemonem] ' An enumeration
cross ; see chs. 27, 29, 35. St. of all the superstitions regarding
Patrick is said to have signed milk in its various stages, preva-
himself a hundred times in a day, lent even in the present day
and to have alighted from his among the peasantry of Scotland
currus to pray whenever he saw a and the' north of Ireland, would
cross. Muirchu in Stokes, Tri- require more space than the
partite, 293 ; Anal. Boll. i. 578. limited nature of a note permits.'

J The wooden bar that (Beeves, 1857, p. 126.)
fastened down the lid of a milk-

86 VITA SANCTI COLUMBAE. [lib. ii.
toto pariter turbato vase, velociter eum lactis effusione
aufugit. Hue ergo ad me proprius vasculum, ut illud bene-
dicam, approxima.' Quo facto, Sanctus semivacuum quod
benedixerat vas, eodem momento divinitus repletum reper-
tum est ; parvumque quod prius in fundo vasis remanserat,
sub sanctae manus benedictione, usque ad summam citius
excreverat. CAP. XVII.
DE VASCULO QUOD QUIDAM MALEFICUS NOMINE SILNANUS LACTE
DE MASCULO BOVE EXPRESSO REPLEVERAT.
Hoc in domo alicuius plebeii divitis, qui in monte Cainle
Milk taken commorabatur, Foirtgirni nomine, factum tra-
from a ditur. Ubi cum Sanctus hospitaretur, inter
rusticanos contendentes duos, quorum prius
adventum praescivit, recta iudicatione iudicavit : unusque ex
eis, qui maleficus erat, a Sancto iussus, de bove masculo, qui
prope erat, lac arte diabolica expressit * : quod Sanctus, non
ut ilia confirmaret maleficia, fieri iussit, quod absit ; sed ut
ea coram multitudine destrueret. Vir itaque beatus vas, ut
videbatur tali plenum lacte, sibi ocius dari poposcit ; et hac
cum sententia benedixit dicens, ' Modo probabitur non esse
hoc verum, quod putatur, lac, sed daemonum fraude, ad
decipiendos homines, decoloratus sanguis : ' et continuo lac-
teus ille color "in naturam versus est propriam, hoc est, in
sanguinem. Bos quoque, qui per unius horae momentum,
turpi macie tabidus et maceratus, erat morti proximus,
benedicta a Sancto aqua superfusus, mira sub celeritate
sanatus est. CAP. XVIII.
DE LUGNEO MOCUMIN.
Quadam die quidam bonae indolis iuvenis, Lugneus
nomine, qui postea senex in monasterio Elenae insulae2
1 lac . . . expressit] In the Life of tatem inter taurum et vaccam
St. Fechin (Colg. Acta SS. 131 a) is discernere nesciens,' milked the
a story of how the saint when a former by mistake.
boy, 'per columbinam simplici- 2 Elenae insulae] ' Elena insula '

cap. xix.] VITA SANCTI COLUMBAE. 87
praepositus erat, ad Sanctum veniens, queritur de profluvio
sanguinis, qui crebro per multos menses de nari- B, ,.
bus eius immoderate profluebat. Quo propius at the
accito, Sanctus ambas ipsius nares binis manus nose eured-
dexterae digitulis constringens benedixit. Ex qua hora bene-
dictionis, nunquam sanguis de naso eius usque ad externum
distillavit diem. CAP. XIX.
DE a PISCIBUS BEATO VIRO SPECIALITER A DEO a PRAEPARATIS.
Alio in tempore, cum praedicabilis viri sociales, strenui
piscatores, quinos in rete pisces cepissent in , ,
fluvio Sale i piscoso, Sanctus ad eos, iterato, salmon in
ait, ' Eete in flumen mittite, et statim invenietis '
grandem, quem mihi Dominus praeparavit, piscem.' Qui,
verbo Sancti obtemperantes, mirae magnitudinis traxerunt in
retiaculo esocem 2 a Deo sibi praeparatum. bAlio quoque
in tempore, cum Sanctus iuxta Cei Stagnum Two large
aliquantis demoraretur diebus, comites ire ad salmon.
piscandum cupientes retardavit, dicens, ' Hodie et eras nullus
in flumine reperietur piscis : tertia mittam vos die, et in-
°-a esoce magno in fluvio sale iuxta verbum sancti invento B. D capit. novum
ordilur, cui prappgilur titulus de duobus piscibus illo prophetante in flumine c^uod
vocitatur boo repertis B.
has not been identified with cer- in Meath, anciently Sale or Sele,
tainty, but it is probably Eilean- which St. Patrick is said to have
na-Naoimh, one of the Garveloch cursed, saying, ' Non erunt pisces
isles, between Scarba and Mull. magni in flumine Sele semper.'
It is full of primitive remains, Tirech. in Stokes, Trip. 307. For
including those of bee-hive cells another river Sale, see ii. 45.
and of a rectangular church, 2 esocem] Esox or isicius has been
and close by them is a spring understood to denote three or four
called St. Columba's well. The different fishes, in modern times
remains are well described and especially the pike (Esox lucius,
figured in Anderson's Scotland in Linn.). But it often stood for
Early Christian Times, pp. 95-101. the salmon, as in the Life of St.
Dr. Skene identified this with Kentigern, cap. 36, ' ysitiumque,
Hinba insula ; the same island may qui vulgo salmo dieitur,' where
have had both names. See i. 21 n. Pinkerton has 'esocem.' Simi-
The Latin Elena may be from larly in a charter of 1252 quoted
Eileann, insula. by Ducange. We are probably to
1 Sale] Possibly the Blaekwater understand salmon here.

88 VITA SANCTI COLUMBAE. [lib. ii.
venietis binos grandes, in rete retentos, fiuminales esoces.'
Quos ita post duas dieculas, rete mittentes, duos rarissimae
magnitudinis, in fluvio qui dieitur Bo reperientes, ad terram
traxerunt. In his duabus memoratis piscationibus, miraculi
apparet virtus et prophetica simul praescientia comitata, pro
quibus Sanctus et socii Deo grates eximias reddiderunt.

CAP. XX.
DE NESANO CURVO QUI IN EA REGIONE CONVERSABATUR QUAE
STAGNO APORUM1 EST CONTERMINA.
Hie Nesanus, cum esset valde inops, sanctum alio tem-
The Saint pore gaudenter hospitio recepit virum. Cui cum
blesses a hospitaliter secundum vires, unius noctis spatio
hospitable ministrasset, Sanctus ab eo inquirit, cuius boculas
man, numeri haberet : ille ait, ' Quinque. ' Sanctus con
sequenter, 'Ad me,' ait, 'adduc, ut eas benedicam.' Quibus
adductis, et elevata manu sancta benedictis, ' Ab hac die tuae
pauculae quinque vacculae crescent,' ait Sanctus, 'usque ad
centum et quinque vaccarum numerum.' Et quia idem
Nesanus homo plebeius erat, cum uxore et filiis, hoc etiam ei
vir beatus benediotionis augmentum intulit, dicens, 'Erit
semen tuum in filiis et nepotibus benedictum.' Quae omnia
plene, iuxta verbum Sancti, sine ulla expleta sunt imminu-
tione. [a De quodam 2 viro divite tenacissimo, nomine Uigenio,
and pre- qui sanctum Columbam despexerat, nee eum
diets the hospitio recepit, hanc e contrario protulit pro-
niggardly phetalem sententiam, inquiens, ' Illius autem
man. avari divitiae, qui Christum in peregrinis hospiti-
bus sprevit, ab hac die paulatim imminuentur, et ad nihilum
a-a om. A. sine rubriea, paragrapho, titulo, aut quavis distinclione, tenori prae-
cedentium adhaeret B.
1 Stagnum Aporum] Or, Stagnum 2 De quodam, etc.] This section
Aporicum, Lochaber, now the is wanting in Cod. A., and is
name of a district, not of any supplied here from Cod. B. It
lake. Part of Loch Eil, an inlet is bracketed as being of doubtful
of the sea, was probably the genuineness.
Loch Abor of early times.

cap. xxi.] VITA SANCTI COLUMBAE. 89
redigentur ; et ipse mendicabit ; et filius eius cum semivacua
de domo in domum perula discurret ; et, ab aliquo eius
aemulo securi in fossula excussorii percussus, morietur. ' Quae
omnia de utroque, iuxta sancti prophetiam viri, plene sunt
expleta. a] CAP. XXI.
DE COLUMBANO AEQUE PLEBEIO VIRO, CUIUS PECORA ADMODUM
PAUCA VIR SANCTUS BENEDIXIT J SED POST ILLIUS BENE
DICTIONEM USQUE AD CENTENARIUM CREVERUNT NUMERUM.
Alio quoque tempore, vir beatus quadam nocte, cum
apud supra memoratum Columbanum tunc tern- tt
poris inopem, bene hospitaretur, mane primo a p00r
Sanctus, sicuti superius de Nesano commemo- man's
. . . cattle.
ratum est, de quantitate et qualitate substantiae
plebeium hospitem interrogat. Qui interrogatus, ' Quinque,
ait, tantummodo habeo vacculas ; quae, si eas benedixeris,
in maius crescent.' Quas illico, a Sancto iussus, adduxit,
similique modo, ut supra de Nesani quinis dictum est
vacculis, et huius Columbani boculas1 quinales aequaliter
benedicens, inquit, ' Centenas et quinque, Deo donante,
habebis vaccas, et erit in filiis et nepotibus tuis florida bene
dictio'*.' Quae omnia, iuxta beati viri prophe- Cummian,
tationem, in agris et pecoribus eius et prole, XXV.
plenissime adimpleta sunt ; mirumque in modum numerus
a Sancto praefinitus supra memoratis ambobus viris, in
centenario vaccarum et quinario expletus numero, nullo
modo superaddi potuit : nam ilia, quae supra praefinitum
excedebant numerum, diversis praerepta casibus, nusquam
comparuerant, excepto eo quod aut in usus proprios familiae,
aut etiam in opus eleemosynae, expendi poterat. In hac
itaque narratione, ut in ceteris, virtutis miraeulum et pro
phetia simul aperte ostenditur : nam in magna vaccarum
1 boculas] Beeves thinks that in to the poverty of the animals.
this and the preceding chapters the 2 florida benedictio] A bright or
diminutives may have reference beautiful blessing.

90 VITA SANCTI COLUMBAE. [lib. ii.
ampliatione benediotionis pariter et orationis virtus apparet,
et in praefinitione numeri prophetalis praescientia.
CAP. XXII.
DE a MALEFACTORUM INTERITU QUI SANCTUM a DISPEXERANT.
Vir venerandus supra memoratum Columbanum, quem
de paupere virtus benediotionis eius ditem fecit,
the fate of valde diligebat ; quia ei multa pietatis officia
a perse- praebebat. Erat autem illo in tempore quidam
' malefactor homo, bonorum persecutor, nomine
loan filius Conallis filii Domnallis, de regio Gabrani ortus
genere. Hie supradictum Columbanum, sancti amicum
Columbae, persequebatur ; domumque eius, omnibus in ea
inventis, devastaverat, ereptis, non semel, sed bis inimiciter
agens. Unde forte non immerito eidem maligno accidit
viro, ut tertia vice post eiusdem domus tertiam deprae-
dationem, beatum virum, quem quasi longius positum
dispexerat, proprius appropinquantem, ad navem revertens
praeda onustus cum sociis, obvium haberet. Quem cum
Sanctus de suis corriperet malis, praedamque deponere
rogans suaderet, ille, immitis et insuadibilis permanens,
Sanctum dispexit, navimque cum praeda ascendens, beatum
virum subsannahat et deridebat. Quem Sanctus ad mare
usque prosecutus est, vitreasque1 intrans aquas usque ad
genua aequoreas, levatis ad caelum ambis2 manibus, Christum
intente precatur, qui suos glorificantes se glorificat electos.
Est vero ille portus, in quo post egressum persecutoris stans
paulisper Dominum exorabat, in loco qui Scotice vocitatur
Ait-Chambas Art-muirchol \ Tum proinde Sanctus, expleta
oratione, ad aridam reversus, in eminentiore cum comitibus
a-a interitu iohannis filii conallis eadem die qua sanctum speraens dehonoravit B.

Glassy or glass-green, in De Loc. Sand. i. 15.
in allusion to colour and trans- 3 Ait-Chambas Art-muirchol] See
parency. i. 12 n., p. 26. There is Camus-
'' ambis] So in Codd. A. B., for nangel in Ardnamurchan.
ambabus, C. D. S. Ambis manibus is

cap. xxni.] VITA SANCTI COLUMBAE. 91
sedet loco : ad quos ilia in hora formidabilia valde profert
verba, dicens, ' Hie miserabilis humuncio, qui Christum in
suis dispexit servis, ad portum, a quo nuper coram vobis
emigravit, nunquam revertetur ; sed nee ad alias, quas
appetit, terras, subita praeventus morte, cum suis perveniet
malis cooperatoribus. Hodie, quam mox videbitis, de nube
a borea orta immitis immissa procella eum cum sociis
submerget ; nee de eis etiam unus remanebit tabulator'.'
Post aliquantum paucularum interventum morarum, die
serenissima, et ecce de mari oborta, sicut Sanctus dixerat,
nubes, cum magno fragore venti emissa, raptorem cum
praeda inter Maleam et Colosum insulas inveniens, subito
turbato submersit medio mari : nee ex eis, iuxta verbum
Sancti, qui navi inerant etiam unus evasit ; mirumque in
modum, toto circumquaque manente tranquillo aequore,
talis una rapaces ad interna submersos prostravit procella,
misere quidem, sed digne. CAP. XXIII.
DE a QUODAM FERADACHO SUBITA MORTE a SUBTRACTO.
Alio quoque in tempore, vir sanctus, quendam de nobili
Pictorum genere exulem, Tarainum nomine, in , -
manum alicuius Feradachi ditis viri, qui in Ilea treacherous
insula2 habitabat, diligenter assignans com- man'
mendavit, ut in eius comitatu, quasi unus de amicis, per
aliquot menses conversaretur. Quem cum tali commen-
datione de sancti manu viri suscepisset commendatum, post
paucos dies, dolose agens, crudeli eum iussione trucidavit.
Quod immane scelus cum Sancto a commeantibus esset
nunciatum, sic respondens profatus est, ' Non mihi sed Deo
ille infelix homunculus mentitus est, cuius nomen de libro
vitae delebitur. Haec verba aesteo nunc mediante prolo-
quimur tempore, sed autumnali, antequam de suilla degustet
a-a alicuius feradachi morte fraudulent viri a sancto praenunciata B.
1 fabulator] ' To tell the tale.' 2 Ilea insula] Islay.

g % VITA SANCTI COLUMBAE. [lib. n.
carne, arboreo saginata fructu *, subita praeventus morte, ad
infernalia rapietur loca.' Haec sancti prophetia viri, cum
misello nuntiaret homuncioni, despiciens irrisit Sanctum ;
et post dies aliquot autumnalium mensium, eo iubente,
scrofa nucum impinguata nucleis iugulatur, necdum aliis
eiusdem viri iugulatis suibus ; de qua celeriter exinterata
partem sibi in veru celerius assari praecipit, ut de ea im-
patiens homo praegustans, beati viri prophetationem de-
strueret. Qua videlicet assata, dari sibi poposcit aliquam
praegustandam morsus particulam ; ad quam percipiendam
extensam manum priusquam ad os converteret, expirans,
mortuus retro in dorsum cecidit. Et qui viderant, et qui
audierant, valde tremefacti, admirantes, Christum in sancto
propheta honorificantes glorificarunt.
CAP. XXIV.
DE ALIO QUODAM NEFARIO HOMINE, ECCLESIARUM PERSECUTORE,
CUIUS NOMEN LATINE MANUS DEXTERA DICITUR.
Alio in tempore, vir beatus, cum alios ecclesiarum perse-
Sees at a cutores, in Hinba commoratus insula, exeommu-
distance nicare coepisset, filios videlicet Conallis filii
1 tain ruffian Domnaill, quorum unus erat loan, de quo supra
is slain, retulimus ; quidam ex eorundern malefactoribus
sociis, diaboli instinctu, cum hasta irruit, ut Sanctum inter-
ficeret. Quod praecavens unus ex fratribus, Findluganus2
nomine, mori paratus pro sancto viro, cuculla eius indutus
intercessit. Sed mirum in modum beati viri tale vesti-
mentum, quasi quaedam munitissima et impenetrabilis
lorica, quamlibet fortis viri forti impulsione acutioris hastae,
transfigi non potuit, sed illaesum permansit ; et qui eo
indutus erat, intactus et incolumis tali protectus est
1 arboreo saginata frudu] St. and brother of St. Fintan of Dun-
Patrick relates in his Confessio blesque, co. Limerick. Comme-
how he met with a herd of swine morated in the name of Loch
in a forest when he was escaping Finlagan in Islay, in which are
from servitude. the isle and ruined chapel of St.
2 Findluganus^innloga., disciple Finlagan.

cap. xxv.] VITA SANCTI COLUMBAE. 93
munimento. Ille vero sceleratus, qui Manus Dextera1, retro
repedavit, aestimans quod sanctum hasta transfixisset virum.
Post ex ea die completum annum, cum Sanctus in Ioua
commoraretur insula, ' Usque in hanc diem,' ait, 'integratus
est annus, ex qua die Lam-dess, in quantum potuit, Find-
luganum mea iugulavit vice ; sed et ipse, ut aestimo, hac
in hora iugulatur.' Quod iuxta Sancti revelationem eodem
momento in ilia insula factum est, quae Latine Longa2
vocitari potest : ubi ipse solus Lam-dess, in aliqua virorum
utrinque acta belligeratione, Cronani filii Baithani iaeulo
transfixus, in nomine, ut fertur, sancti Columbae emisso,
interierat ; et post eius interitum, belligerare viri cessarunt.
CAP. XXV.
DE ALIO ITIDEM INNOCENTIUM 3 a PERSECUTORE.
Cum vir beatus, adhuc iuvenis diaconus, in parte Lage-
nensium, divinam addiscens sapientiam, conver- His sen
saretur, quadam accidit die ut homo quidam tence on a
innocuorum immitis persecutor crudelis, quandam ™ ^en he
in campi planitiefiliolamfugientempersequeretur. was a
Quae cum forte Gemmanum4 senem, supra ea<=°n.
memorati iuvenis diaconi magistrum6, in campo legentem
vidisset, ad eum recto cursu, quanta valuit velocitate,
confugit. Qui, tali perturbatus subitatione, Columbam
a qui in laginensium provincia sicut ananias coram petro eodem momento a sancto
terribiliter obiurgatus cecidit mortuus add. B.
1 Manus Dextera] = Irish Lamh Firbis's MS. Annals as meaning
dess. Latin equivalents of Irish ' to slay neither women nor
names are often given by Adam- children.' In 813 however plu-
nan as well as by other writers of rimi sunt interfedi innocentes (ib.).
the Irish school. So the infant Cuthbert is called
2 Longa] Luing, an island near ' be Innocent wappid (wrapt) in
Scarba. clathes.' (Metr. Life, 1. 365.) In-
3 innocentium] The term innocentes nocens chori is a choir-boy in a
is often applied to women and Bull of Innocent VIII (1484).
children, in this case to a filiola or * Gemmanum] Some MSS. and
filia. Adamnan dedit legem inno- edd. have Germanum, but there is
centium, i. e. a law exempting an Irish name Gemmain.
women from going to battle (Ann. 5 magistrum] See above, Intr.
Ult. a.d. 696), explained in Mac vi. 2.

94 VITA SANCTI COLUMBAE. [lib. ii.
eminus legentem advocat, ut ambo, in quantum valuissent,
filiam a persequente defenderent. Qui, statim superveniens,
nulla eis ab eo data reverentia, filiam sub vestimentis eorum
lancea iugulavit ; et relinquens iacentem mortuam super
pedes eorum, aversus abire coepit. Senex turn, valde
tristificatus, conversus ad Columbam, 'Quanto,' ait, 'sancte
puer1 Columba, hoc scelus cum nostra dehonoratione
temporis spatio inultum fieri Iudex iustus patietur Deus ? '
Sanctus consequenter hanc in ipsum sceleratorem protulit
sententiam, dicens, ' Eadem hora qua interfectae ab eo filiae
anima ascendit ad caelos, anima ipsius interfectoris de-
scendat ad inferos.' Et, dicto citius, cum verbo, sicut
Ananias coram Petro, sic et ille innocentium iugulator,
coram oculis sancti iuvenis, in eadem mortuus cecidit
terrula. Cuius rumor subitae et formidabilis vindictae
continuo per multas Scotiae provincias2, cum mira sancti
diaconi fama, divulgatus est.
Hue usque de adversariorum terrificis ultionibus dixisse
sufficiat : nunc de bestiis aliqua narrabimus pauca.
CAP. XXVI.
DE B APRO PER EIUS ORATIONEM a INTEREMPTO.
Alio in tempore, vir beatus, cum in Scia insula aliquantis
_ demoraretur diebus, paulo longius solus, orationis
Uummian, # ' x °
xxv. intuitu, separates a fratribus, silvam ingressus
Sentence of densam, mirae magnitudinis aprum, quem forte
death on a venatici canes persequebantur, obviam habuit.
wild boar. ,-. . „ ,
Quo mso emmus, Sanctus aspiciens eum restiht.
Tum deinde, invocato Dei nomine, sancta elevata manu, cum
intenta dieit ad eum oratione, ' Ulterius hue procedere noles :
in loco ad quem nunc devenisti morere.' Quo Sancti in silvis
personante verbo, non solum ultra accedere non valuit, sed
»-» apri moitificatione qui a sancto eminus cecidit signo prostratus dominicae crucis B.
1 puer] Used by St. Columba of 2 provincias] Used here in a
his attendant in ch. 30, and con- much more limited sense than in
stantly in mediaeval writings for later times.
a servant.

cap. xxvn.] VITA SANCTI COLUMBAE. 95
ante faciem ipsius terribilis ferus, verbi eius virtute morti-
ficatus, cito corruit. CAP. XXVII.
DE " CUIUSDAM AQUATILIS BESTIAE VIRTUTE ORATIONIS
BEATI VIRIa REPULSIONE.
Alio quoque in tempore, cum vir beatus in Pictorum
provincia per aliquot moraretur dies, necesse
habuit fluvium transire Nesam J : ad cuius cum monster
accessisset ripam, alios ex accolis aspicit misellum 4f iv?n
humantes homunculum ; quem, ut ipsi sepultores
ferebant, quaedam paulo ante nantem aquatilis praeripiens
bestia2 morsu momordit saevissimo : cuius miserum cadaver,
sero licet, quidam in alno3 subvenientes porrectis praeripuere
uncinis. Vir e contra beatus, haec audiens, praecipit ut
aliquis ex cdmitibus enatans, b caupallum *, in altera stantem
ripa, ad se navigando reducat. Quo sancti audito praedi-
cabilis viri praecepto, Lugneus Mocumin, nihil moratus,
obsecundans, depositis excepta vestimentis tunica, immittit
se in aquas. Sed bellua, quae prius non tarn satiata, quam
in praedam accensa, in profundo fluminis latitabat, sentiens
eo nante turbatam supra aquam, subito emergens, natatilis
ad hominem in medio natantem alveo, cum ingenti fremitu6,
aperto cucurrit ore. Vir tum beatus videns, omnibus qui
a-a alia aquatili bestia quae eo orante et manum e contra levante retro repulsa est
ne lugneo natanti vicino noceret B. b caupulum C. caballum D.
1 Nesa] Or Nisa, the river Ness, 3 alno] 'Alnus' is a classical
between Loch Ness and the word for a boat, properly one
Moray Firth. Hence Inverness, made of alder wood.
inver being an estuary or arm of 4 caupallum] Caupallus, a boat,
the sea. coble, is the same as caupulus or
2 aquatilis bestia] Beeves, who caupolus, which occurs in Aulus
gives some illustrations from Col- Gellius, and is explained by
gan and others, says here : ' The the glossarists as lembus, cymba,
belief that certain rivers and lakes navicula brevis, lignum cavatum, etc.
were haunted by serpents of a See Ducange. We find naracufo as
demoniacal and terrible character a synonym in this same chapter.
was current among the Irish at a And yet O'Donnell and Colgan
very remote period, and still pre- thought it denoted a horse, Irish
vails in many parts of Ireland.' caput.
See Le Fanu, Seventy Years of Irish 5 fremitu] This highly imagina-
Life, 107, 131. tive touch is very characteristic.

96 VITA SANCTI COLUMBAE. [lib. 11.
inerant, tarn barbaris quam etiam fratribus, nimio terrore
perculsis, cum salutare, sancta elevata manu, in vacuo aere
crucis pinxisset signum, invocato Dei nomine, feroei im-
peravit bestiae, dicens, ' Noles ultra progredi, nee hominem
tangas, retro citius revertere.' Tum vero bestia, hac Sancti
audita voce, retrorsum, ac si funibus retraheretur, velociori
recursu fugit tremefacta : quae prius Lugneo nanti eo usque
appropinquavit, ut hominem inter et bestiam non amplius
esset quam unius contuli 1 longitude Fratres tum, recessisse
videntesbestiam, Lugneumque commilitonem ad eos intactum
et incolumem in navicula reversum, cum ingenti admiratione
glorificaverunt Deum in beato viro. Sed et gentiles barbari,
qui ad praesens inerant, eiusdem miraculi magnitudine,
quod et ipsi viderant, compulsi, Deum magnificaverunt
Christianorum. CAP. XXVIII.
DE a BENEDICTA A SANCTO HUIUS INSULAE TERRULA NE DEINCEPS
IN EA VIPERARUM ALICUI NOCERENT a VENENA.
Quadam die eiusdem aestei temporis quo ad Dominum
transiit, ad visitandos fratres Sanctus plaustro
made vectus pergit, qui in campulo 2 occidentali louae
harmless insu]ae opus materiale exercebant. Post quorum
m Iona. . ....
consalatoria a Sancto prolata alloquia, in emi
nentiore stans loco 3, sic vaticinatur dicens, ' Ex hac, filioli,
die, scio quod in huius campuli locis nunquam poteritis
in futurum videre faciam meam.' Quos, hoc audito verbo,
valde tristificatos videns, consolari eos in quantum fieri
possit conatus, ambas manus elevat sanctas, et totam hanc
nostram benedicens insulam, ait, 'Ex hoc huius horulae
a-a insule ione viperinis serpentibus qui ex qua die sanctus earn benedixit nulli
hominum nee etiam pecoribus nocere potuere B.
Le Fanu mentions a dreadful Durham are probably of Celtic
' wurrum ' that roars like a bull, origin.
andbites,asstillsurvivinginmany ' contuli] Of a punt-pole ?
a mountain lake. The legends of 2 campulo] See i. 37 n., p. 48.
the ' worms ' of Sockburn and of 3 eminentiore loco] Probably one
Lambton in the Bishopric of of the ' fairy-hills ' in the Machar.

cap. xxix.] VITA SANCTI COLUMBAE. 97
momento omnium viperarum venena ' nullo modo, in huius
insulae terrulis, aut hominibus aut pecoribus nocere pote
rant, quamdiu Christi mandata eiusdem commorationis
incolae observaverint.'

CAP. XXIX.
DE PUGIONE A SANCTO CUM DOMINICAE CRUCIS SIGNACULO
BENEDICTA.
Alio in tempore, quidam frater nomine Molua* Nepos
Briuni, ad Sanctum eadem scribentem hora . k if
veniens, dicit ad eum, ' Hoc quod in manu habeo made
ferrum, quaesobenedicas.' Qui, paululum extensa harmless-
manu sancta, cum calamo signans benedixit, ad librum de
quo scribebat facie conversa. Quo videlicet supradicto fratre
cum ferro benedicto recedente, Sanctus percunctatur dicens,
' Quod fratri ferrum benedixi ? ' Diormitius, pius eius minis-
trator, 'Pugionem,' ait, ' ad iugulandos tauros vel boves bene-
dixisti.' Qui e contra respondens infit, 'Ferrum quod benedixi,
confido in Domino meo, quia nee homini nee pecori nocebit.'
Quod Sancti firmissimum eadem hora comprobatum est
Verbum. Nam idem frater, vallum3 egressus monasterii,
bovem iugulare volens, tribus firmis vicibus, et forti im-
pulsione conatus, nee tamen potuit etiam eius transfigere
pellem. Quod monachi scientes experti, eiusdem pugionis
ferrum 4, ignis resolutum calore, per omnia monasterii ferra-
1 viperarum venena] This is much 3 vallum] The rath (enclosing
earlier than the legend of St. mound and fence) or cashel
Patrick's driving the serpents etc. (wall). Intr. iv. § 2, vii. § 2.
out of Ireland, which legend only l ferrum] If a knife-blade was
dates from the twelfth century, really melted so that others could
Intr. ii. § 6. There are no snakes in be coated with the metal, it must
Iona, but if ever there had been surely have been of bronze, though
any they would soon have been called ' ferrum ' in the sense of
exterminated during the human blade. They would hardly be
occupation of so small an island. able to liquefy iron though they
2 Molua] The name Lua with might liquefy bronze, as was done
the particle of affection (='my') for the purpose of coating sheet-
prefixed. Nepos Briuni is in Irish iron bells. See Intr. iv. § 8.
Ua Briuin, ep. ch. 16, p. 85.

98 VITA SANCTI COLUMBAE. [lib. ii.
menta liquefactum diviserunt illinitum ; nee postea uUam
potuere carnem vulnerare, illius Sancti manente benediotionis
fortitudine \
CAP. XXX.
DE DIORMITII AEGROTANTIS SANITATE.
Alio in tempore, Diormitius, Sancti pius minister, usque
ad mortem aegrotavit : ad quem, in extremis
XiGCOVGrV of one at constitutum, Sanctus visitans accessit ; Christique
^ P°jnt invocato nomine, infirmi ad lectulum stans, et
pro eo exorans, dixit, ' Exorabilis mihi fias pre-
cor, Domine mi, et animam mei ministratoris pii de huius
carnis habitaculo, me non auferas superstite.' Et hoc dicto
aliquantisper conticuit. Tum proinde hanc de sacro ore
profert vocem, dicens, ' Hie meus non solum hac vice nunc
non morietur puer2, sed etiam post meum annis vivet
multis obitum.' Cuius haec exoratio est exaudita: nam
Diormitius, statim post Sancti exaudibilem precem, plenam
recuperavit salutem ; per multos quoque annos post Sancti
ad Dominum emigrationeni supervixit.
CAP. XXXI.
DE FINTENI WLII AIDO IN EXTREMIS POSITI SANITATE.
Alio quoque in tempore, Sanctus quum trans Britannicum
A similar iter ageret Dorsum, quidam iuvenis, unus comi-
case. turn, subita molestatus aegrimonia, ad extrema
usque perductus est, nomine Fintenus : pro quo commilitones
Sanctum maesti rogitant ut oraret. Qui statim, eis com-
patiens, sanctas cum intenta oratione expandit ad caelum
manus, aegrotumque benedicens, ait, ' Hie, pro quo interpel-
latis, iuvenculus vita vivet longa ; et post omnium nostrum
qui hie adsumus exitum superstes remanebit, in bona mori-
turus senecta.' Quod beati viri vaticinium plene per omnia
1 fortitudine] This story is told of St. Baithene in his Life (Ada
SS. Jun. ii. 237 b). ' puer] See p. 94 n.

cap. xxxn.] VITA SANCTI COLUMBAE. 99
expletum est : nam idem iuvenis, illius postea monasterii
fundator, quod dieitur Kailli-au-inde 1, in bona senectute
praesentem terminavit vitam.
CAP. XXXII.
DE PUERO QUEM MORTUUM VIR VENERANDUS IN CHRISTI DOMINI
NOMINE SUSCITAVIT.
Illo in tempore, quo sanctus Columba in Pictorum pro
vincia per aliquot demorabatur dies, quidam cum Another
tota plebeius familia verbum vitae per interpreta- liie Clise-
tor,em z sancto praedicante viro, audiens credidit, credensque
baptizatus est, maritus cum marita liberisque et familiaribus.
Et, post aliquantulum diecularum intervallum paucarum,
unus filiorum patrisfamilias, gravi correptus aegritudine,
usque ad confinia mortis et vitae perductus est. Quem cum
magi morientem vidissent, parentibus cum magna exprobra-
tione coeperunt illudere, suosque, quasi fortiores, magni-
ficare deos, Christianorum vero, tanquam infirmiori, Deo
derogare. Quae omnia cum beato intimarentur viro, zelo
suscitatus Dei, ad domum cum suis comitibus amici pergit
plebeii, ubi parentes nuper defunctae prolis maestas cele-
brabant exequias. Quos Sanctus valde tristificatos videns,
confirmans dictis compellat consolatoriis, ut nullo modo de
divina omnipotentia dubitarent. Consequenterque percunc-
tatur, dicens, ' In quo hospitiolo corpus defuncti iacet pueri ? '
Pater tum orbatus Sanctum sub maestum deducit culmen,
qui statim, omnem foris exclusam relinquens catervam, solus
maestificatum intrat habitaculum, ubi illico, flexis cummian,
genibus,faciemubertimlacrymisirrigans, Christum xxv.
precatur Dominum ; et post ingeniculationem surgens, oculos
convertit ad mortuum, dicens, ' Ln nomine Domini Jesu Christi
1 Kailli-au-inde] Not identified. Artbranan (i. 33 n.,p. 44). But in
2 per interpretatorem] This event ii. 33, 34, 35, and iii. 14, we have
seems to have occurred before Co- no mention of an interpreter ;
lumba had acquired the Pictish SS. Comgall and Canice may how-
language sufficiently to address ever have acted in this capacity
the people. So in the case of at one time. See Intr. vii. § 3.
H 2

ICO VITA SANCTI COLUMBAE. [lib. ii.
resuscitare, et sta super pedes iuos1.' Cum hac Sancti
honorabili voce anima ad corpus rediit, defunctusque apertis
revixit oculis, cuius manum tenens apostolicus homo erexit,
et in statione stabiliens, secum domum egressus deducit, et
parentibus redivivum assignavit. Clamor turn populi attolli-
tur, plangor in laetationem convertitur, Deus Christianorum
glorificatur. Hoc noster Columba cum Elia et Eliseo prophetis
habeat sibi commune virtutis miraculum ; et cum Petro et
Paulo et Ioanne apostolis partem honoris similem in defunc-
torum resuscitatione ; et inter utrosque, hoc est, prophetarum
et apostolorum coetus, honorificam caelestis patriae sedem
homo propheticus et apostolicus aeternalem cum Christo, qui
regnat cum Patre in unitate Spiritus Sancti per omnia saecula
saeculorum 2. CAP. XXXIII.
DE BROICHANO MAGO OB ANCILLAE RETENTIONEM INFIRMATO, ET
PRO EIUS LIBERATIONE SANATO.
Eodem in tempore, vir venerandus quandam a Broichano
Eeeoverv mag° 3 Scoticam 4 postulavit servam humanitatis
of Broichan miseratione liberandam : quam cum ille duro
through valde et stolido retentaret animo, Sanctus ad eum
the use of locutus, hoc profatur modo, ' Scito, Broichane,
* pe e" scito quia si mihi hanc peregrinam liberare cap-
tivam nolueris, priusquam de hac revertar provincia, citius
morieris.' Et hoc coram Brudeo rege dicens, domum
egressus regiam, ad Nesam venit fiuvium, de quo videlicet
fluvio lapidem attollens eandidum, ad comites, 'Sign ate s,' ait,
' hunc eandidum lapidem, per quem Dominus in hoc gentili
populo multas aegrotorum perficiet sanitates.' Et hoc effatus
verbum consequenter intulit, inquiens, ' Nunc Broichanus
'Actsxxvi. 16 Not in Cummian. but living in Scotland.
2 saeculorum] This doxology reads 5 Signate] ' Mark,' in the sense
like the conclusion of a homily. of observe (cf. Verg. Aen. ii. 423,
3 Broichanus magus] Broichan Ovid, Rem. Amor. 417) or, perhaps,
the Druid was foster-father of 'sign' with the sign of the cross.
King Brude ; see p. 101. On pebble superstitions, see Intr.
* Scoticam] Of Irish extraction, vii. § 3 n.

cap. xxxm.] VITA SANCTI COLUMBAE. 1 01
fortiter concussus est, nam angelus de caelo missus, graviter
ilium percutiens, vitream in manu eius, de qua bibebat, con-
fregit in multa biberam 1 fragmenta ; ipsum vero anhelantem
aegra reliquit suspiria, morti vicinum. Hoc in loco paululum
expectemus binos regis nuncios, ad nos celeriter missos, ut
Broichano morienti citius subveniamus : nunc Broichanus,
formidabiliter correptus, ancillulam liberare est paratus.'
Adhuc Sancto haec loquente verba, ecce, sicut praedixit, duo
a rege missi equites adveniunt, omniaque quae in regis
munitione de Broichano, iuxta Sancti vaticinium, sunt acta,
enarrantes ; et de poculi confractione, et de magi correptione,
et de servulae parata absolutione ; hocque intulerunt,
dicentes, ' Eex et eius familiares nos ad te miserunt, ut
nutricio eius Broichano subvenias, mox morituro.' Quibus
auditis legatorum verbis, Sanctus binos de comitum numero
ad regem, cum lapide a se benedicto 2, mittit, dicens, ' Si in
primis promiserit se Broichanus famulam liberaturum, tum
deinde hie lapillus intingatur in aqua, et sic de eo bibat, et
continuo salutem recuperabit : si vero renuerit, refragans
absolvi servam, statim morietur.' Duo missi, verbo Sancti
obsequentes, ad aulam deveniunt regiam, verba viri venera-
bilis regi enarrantes. Quibus intimatis regi et nutricio eius
Broichano, valde expaverunt : eademque hora liberata
famula sancti legatis viri assignatur, lapis in aqua cummian,
intingitur, mirumqae in modum, contra naturam, xxv.
lithusb in aquis supetnatat, quasi pomum, vel nux, nee potuit
sancti benedictio* viri submergi. De quo Broichanus nalante
bibens lapide, statim a vicina rediit morte, integramque carnis
reeuperavit salutem. Talis vero lapis, postea, in thesauris regis
reconditus, multas in populo aegritudinum sanitates, similiter in

Bibera is a drinking- St. Thecla sending a round stone
cup here, poculum below. But the and curing Alypius the gramma-
monastic Biber or Biberes, and rian. Ussher, Works, iii. 442.
the English Bever or Bevers, were 3 lithus] = \i60s ; this is the only
the contents of the cups, not the example of the word in Ducange.
cups themselves. * benedictio] the blessed pebble ;
2 cum lapide a se benedicto] Basil see Glossary s. v.
of Seleucia tells a similar stoiy of

102 VITA SANCTI COLUMBAE. [lib. ii.
aqua natans intinctus, Domino miserante, effecit. Mirum
dictu, ab his aegrotis, quorum vitae terminus supervenerat,
requisitus idem lapis nullo modo reperiri poterat. Sic et in
die obitus Brudei regis quaerebatur, nee tamen in eodem loco,
ubi fuerat prius reconditus, inveniebatur.

CAP. XXXIV.
DE BEATI VIRI CONTRA BROICHANUM MAGUM REFRAGATIONE, ET
VENTI CONTRARIETATE.
Post supra memorata peracta, quadam die Broichanus ad
sanctum proloquens virum infit \ ' Dicito mihi,
St. Columba ; .
sails Columba, quo tempore propoms enavigare?
against the Sanctus, 'Tertia,' ait, 'die, Deo volente et vita
wind. '. . . . ,
comite , navigationem proponimus incipere.
Broichanus e contra, ' Non poteris, ' ait ; ' nam ego ventum
tibi contrarium facere, caliginemque umbrosam superinducere
possum.' Sanctus, ' Omnipotentia Dei, ' ait, ' omnium domina-
tur, in cuius nomine nostri omnes motus, ipso gubernante,
diriguntur.' Quid plura? Sanctus die eadem, sicut corde
proposuit, ad lacum Nesae fluminis longum 3, multa prose-
quente caterva, venit. Magi vero gaudere tum coepere,
magnam videntes superinductam caliginem, et contrarium
cum tempestate "flatum. Nee mirum haec interdum arte
daemonum posse fieri, Deo permittente, ut etiam venti et
aequora in asperius concitentur. Sic enim aliquando
daemoniorum legiones sancto Germano episcopo, de Sinu
Gallico *, causa humanae salutis, ad Britanniam naviganti 5,
1 infit] as if without an inter- 4 Sinu Gallico] The Sinus Gallicus
prefer. is what we call the British
2 vita comite] From Vulg. of Gen. Channel.
xviii. 10, 14 ; cp. 2 Kings iv. 16. 5 naviganti] St. Germanus, bishop
The meaning of the Hebrew is of Auxerre, visited Britain in 429
not quite certain. See Speaker's and 448. The reference is to the
Commentary and Revised Version. earliervisit. About64o yearslater,
3 longum] Loch Ness is twenty- his middle finger was brought
four miles long, forming the to Selby in Yorkshire, and led
longest stage in the Caledonian to the dedication of the noble
Canal. Abbey Church in his honour.

cap. xxxv.] VITA SANCTI COLUMBAE. 1 03
medio in aequore occurrerant, et opponentes pericula pro-
cellas concitabant, caelum diemque tenebrarum caligine
obducebant. Quae tamen omnia, sancto orante Germano,
dicto citius, sedata detersa cessarunt caligine '. Noster
itaque Columba, videns contra se elementa concitari furen-
tia2, Christum invocat Dominum, cymbulamque ascendens,
nautis haesitantibus, ipse constantior factus velum contra
ventum iubet subrigi. Quo facto, omni inspectante turba,
navigium flatus contra adversos mira vectum occurrit veloci-
tate. Et post haud grande intervallum venti contrarii ad
itineris ministeria cum omnium admiratione revertuntur.
Et sic per totam illam diem flabris lenibus secundis flantibus,
beati cymba viri optatum pervecta ad portum pulsa est.
Perpendat itaque lector quantus et qualis idem vir veneran-
dus, in quo Deus omnipotens, talibus praescriptis miraculorum
virtutibus, coram plebe gentilica illustre suum manifestavit
nomen.
CAP. XXXV.
DE SPONTANEA REGIAE MUNITIONIS PORTAE SUBITA APERTIONE.
Alio in tempore, hoc est, in prima Sancti fatigatione iti
neris ad regem Brudeum s, casu contigit ut idem The open-
rex, fastu elatus regio suae munitionis, superbe inS oi the
• • v, \- a x. ¦ ¦ ¦ , g^es of
agens, in primo beati adventu viri, non aperiret King
portas. Quod ut cognovit homo Dei, cum comiti- Brude.
bus * ad valvas portarum accedens, in primis Dominicae
1 caligine] This incident is re- 3 Brudeum] There are discre
lated in the Life of St. Germanus pancies in the authorities as to
by Constantius and in other the chronology of this visit.
Lives of St. Germanus and of St. Beeves fixes on 563 as the most
Lupus in the Acta SS. Bede adopts probable date. Bede makes the
Constantius's account with slight conversion of Brude and his
alterations and no acknowledge- subjects to precede the donation
ment (H. E. i. 17-21). of Iona, which is in itself pro-

Loch Ness, like the bable, but he places the date at 565
Lake of Gennesaret and many (H. E. iii. 4). See Intr. vii. § 1.
others, is subject to sudden * comitibus] SS. Comgall and
squalls owing to its position Cainnech or Canice. See Intr.
among surrounding hills. vii. § 3.

104 VITA SANCTI COLUMBAE. [lib. n.
crucis imprimens signum, tum deinde manum pulsans contra
ostia ponit; quae continuo sponte, retro retrusis fortiter
serfs, cum omni celeritate aperta sunt. Quibus statim
apertis, Sanctus consequenter cum sociis intrat. Quo
cognito, rex cum senatu valde pertimescens, domum1
egressus, obviam cum veneratione beato pergit viro, pacificis-
que verbis blande admodum compellat : et ex ea in posterum
die sanctum et venerabilem virum idem regnator, suae
omnibus vitae reliquis diebus, valde magna honoravit, ut
decuit, honorificentia.

CAP. XXXVI.
DE ECCLESIAE DUORUM AGRI RIVORUM SIMILI RECLU8I0NE.
Alio itidem in tempore, vir beatus aliquantis in Scotia 2
diebus conversatus, ad visitandos fratres qui in
opened monasterio Duum Euris commanebant Eivu-
without Jorum3, ab eis invitatus, perrexit. Sed casu
aliquo accidit ut, eo ad ecclesiam accedente,
claves non reperirentur oratorii. Cum vero Sanctus de non
repertis adhuc clavibus et de obseratis foribus inter se con-
quirentes alios audisset, ipse ad ostium appropinquans,
'Potens est Dominus, ait, domum suam servis etiam sine
clavibus aperire* suis.' Cum hac tum voce subito retro
retrusis forti motu pessulis, sponte aperta ianua, Sanctus
cum omnium admiratione ecclesiam ante omnes ingreditur,
et hospitaliter a fratribus susceptus, honorabiliter ab omni
bus veneratur.
1 domum] Dr. Beeves thought 3 Duum Ruris Rivulorum] Tir-da-
that this was a house inside the glas, now Terryglass, co. Tipper-
vitrified fort on Craig Phadrick, ary, a monastery founded by
but Dr. Skene placed it among Colum mac Crimthan, fellow-
the ditches and ramparts on Tor- student of St. Columba at Clonard,
vean. See Intr. vii. § 3 n. who died Dec. 13, 548 (his day).
2 Scotia] Note that by this name Duum (misread diuini by Demp-
Ireland is here meant, as else- ster, Menol. p. 167) is frequently
where up to the eleventh century. used for duorum. On the remark-
Adamnan reckons modern Scot- able frequency of two in Irish
land as part of Britannia. place-names, see Joyce, i.255 -261.

cap. xxxvii.] VITA SANCTI COLUMBAE. 10$

CAP. XXXVII.
DE QUODAM PLEBEIO MENDICO CUI SANCTUS SUDEM FACIENS AD
IUGULANDAS BENEDIXIT EERAS.
Alio in tempore quidam ad Sanctum plebeius venit pauperri-
mus, qui in ea habitabat regione quae Stagni litori- cummian
bus Aporici est contermina. Huic ergo miserabili xiv.
viro, qui unde maritam etparvulos cibaret non Jiabe- St. Columba
bat, vir beatus petenti, miseratus, ut potuit, quan- Dle^ses a
dam largitus eleemosynam, ait, ' Miselle homuncio, killing
tolle de silva contulum vicina, et ad me ocyus defer.' beasts.
Obsecundans miser, iuxta Sancti iussionem, detulit materiam ;
quam Sanctus excipiens in veru exacuit ; quodque propria exacu-
minans manu, benedicens, et illi assignans inopi dixit, ' Hoc
veru diligenter custodi, quod, ut credo, nee homini, nee alicui
pecori, nocere poterit, exceptis/eWs bestiis quoque et piscibus ;
et quamdiu talem habueris sudem, nunquam in domo tua cer-
vinae carnis cibatio abundans deerit1.' Quod audiens miser
mendiculus, valde gavisus, domum reverlitur, veruqae in
remotis infixit terrulae locis, quae silvestres frequentabant ferae ;
et vicina transacta nocte, mane primo pergit revisitare volens
veru, in quo mirae magnitudinis cervum cecidisse reperit
transfixum. Quid plura ? Nulla, ut nobis traditum est,
transire poterat dies, qua non aut cervum, aut cervam, aut
aliquam reperiret in veru infixo cecidisse bestiam. Bepleta
quoque tota de ferinis carnibus domo, vicinis superflua vende-
bat, quae hospitium suae domus capere non poterat. Sed
tamen diaboli invidia per sociam, ut Adam, et hunc etiam
miserum invenit ; quae, non quasi prudens, sed fatua, taliter
ad maritum loeuta est, ' Tolle de terra veru ; nam si in eo
homines, aut etiam pecora, perierint, tu ipse ei ego cum
nostris liberis aut occidemur aut captivi ducemur2.' Ad haec
1 deerit] St. Wilfrid taught the 2 captivi ducemur] A real danger
men of Sussex how to use their at that time. See Colg. Acta SS.
eel-nets in the sea, so as to obtain and Tr. Th. Indices Morales, s. vv.
draughts of fishes regarded as Capti, Captivi ; Joyce, Hist. 79.
miraculous. (Bede, H. E. iv. 13.)

106 VITA SANCTI COLUMBAE. [lib. ii.
maritus inquit, ' Non ita fiet ; nam sanctus vir mihi, benedicens
sudem, dixit quod nunquam hominibus aut etiam pecoribus
nocebit.' Post haec verba mendicus, uxori consentiens, pergit,
et tollens de terra veru, intra domum, quasi amens, illud secus
parietem posuit ; in quo mox domesticus eius incidens canis dis
periit. Quo pereunte, rursum marita, ' Unus,' ait, 'filiorum
tuorum incidet in sudem et peribit.' Quo audito eius verbo,
maritus veru de pariete removens ad silvam reportat, et in densi-
oribus infixit dumis, ut putabat ubi a nullo posset animante
offendi. Sed postera reversus die capream in eo cecidisse et
periisse repent. Inde quoque illud removens, in fluvio qui
Latine diei potest Nigra Dea \ iuxta ripam sub aquis ab-
scondens infixit : quod alia revisitans die, esocem 2 in eo mirae
magnitudinis transfixum et retentum invenit ; quem de flumine
elevans vix solus ad domum portare poterat, veru que secum de
aqua simul reportans, extrinsecus in superiore tecti affixit
loco ; in quo et corvus devolatus, impetu lapsus disperiit
iugulatus. Quo facto, miser, fatuae coniugis consilio deprava-
tus, veru tollens de tccto, assumpta securi, in plures concidens
particulas in ignem proiecit. Et post, quasi suae paupertatis
amisso non mediocri solatio, remendicare, ut meritus, coepit.
Quod videlicet penuriae rerum solamen saepe superius in veru
memorato dependebat, quod pro pedicis, et retibus, et omni
venationis et piscationis genere servatum posset sufficere,
beati viri donatum benedictione, quodque amissum miser
plebeius, eo ditatus pro tempore, ipse eum tota familiola,
sero licet, omnibus de cetero deplanxit reliquis diebus vitae.
CAP. XXXVIII.
DE LACTARIO UTRE QUEM SALACIA ABSTULIT UNDA ET VENILIA
ITERUM REPRAESENTAVIT IN PRIORE LOCO.
Alio in tempore, beati legatus viri, Lugaidus nomine,
cognomento Laitirus 3, ad Scotiam iussus navigare proponens,
1 Nigra Dea] Irish Dubh bandea, 2 esocem] A salmon. See above,
not identified, but Bandea ( = Dea) p. 87 n.
occurs in the Book of Armagh as 3 Laitirus] Probably laidir,
the name of a river in Ireland. ' fortis.'

cap. xxxvm.] VITA SANCTI COLUMBAE. 107
inter navalia navis Sancti instrumenta utrem lactarium l
quaesitum inveniens, sub mari, congestis super
eum non parvis lapidibus, madefaciendum po- covery of
suit ; veniensque ad Sanctum quod de utre fecit a leathern
intimavit. Qui subridens inquit, 'Uter, quem
ut dicis sub undis posuisti, hac vice ut aestimo non te ad
Hiberniam comitabitur.' 'Cur,' ait, 'non meeum in navi
comitem eum habere potero ? ' Sanctus, 'Altera,' inquit, 'die
quod res probabit scies.' Itaque Lugaidus mane postera die
ad retrahendum de mari utrem pergit ; quem tamen salacia
noctu subtraxit unda2- Quo non reperto, ad Sanctum
reversus tristis, flexis in terram genibus, suam confessus
est negligentiam. Cui Sanctus, ilium consolatus, ait, ' Noli
frater pro fragilibus contristari rebus : uter quem salacia
sustulit unda, ad suum locum, post tuum egressum, re-
portabit venilia3.' Eadem die post Lugaidi de Ioua insula
emigrationem, hora transacta nona, Sanctus circumstantibus-
sic profatus, ait, ' Nunc ex vobis unus ad aequor pergat ;
utrem, de quo Lugaidus querebatur, et quem salacia sus-
tulerat unda, nunc venilia retrahens, in loco unde subtractus
est repraesentavit.' Quo Sancti audito verbo, quidam alacer
iuvenis ad oram cucurrit maris, repertumque utrem, sicut
praedixerat Sanctus, cursu reversus concito reportans, valde
gavisus, coram Sancto, cum omnium qui ibidem inerant
admiratione, assignavit. In his, ut saepe dictum est, binis
narrationibus superius descriptis, quamlibet in parvis rebus,
sude videlicet et utre, prophetia simul et virtutis miraculum
comitari cernuntur. Nunc ad alia tendamus.
1 utrem lactarium] A bag for Venilia, another divinity con-
holding milk, either the whole nected with the sea, but says,
skin of a single animal, like ' Venilia unda est quae ad littus
a wine-skin, or a leather bottle. venit, salacia quae in salum redit.'
See O'Curry, Manners, etc. Intr. De Civ. Dei, vii. 22 ; cp. ib. iv.
ccclvii, Lectures ii. 117. 10, n.
2 salacia unda] The seaward or 3 venilia unda] The coming in
ebbing tide. St. Augustine refers or flowing tide. See last note.
to a notion that the salacia and Other names for the ebb and
venilia undue were named from flood were ledo and malina. (Du-
Salacia the wife of Neptune and cange.)

io8

VITA SANCTI COLUMBAE.

[lib. 11.

CAP. XXXIX.
DE LIBRANO ARUNDINETI PROPHETATIO1 SANCTI VIRI.
Alio in tempore, cum vir sanctus in Ioua conversaretur
insula, homo quidam plebeius nuper sumpto cle-
clerk ricatus habitu2, de Scotia transnavigans, ad in-
arnves at gulanum beati monasterium viri devenit. Quem
cum aha die Sanctus in hospitio3 residem hos-
pitantem invenisset solum, primum de patria, de gente, et
causa itineris, a Sancto interrogatus, de Connachtarum 4
regione oriundum se professus est, et ad delenda in pere-
grinatione peccamina longo fatigatum itinere. Cui cum
Sanctus, ut de suae poenitudinis exploraret qualitate, dura
et laboriosa ante oculos monasterialia proposuisset imperia ;
ipse consequenter ad Sanctum respondens, inquit, ' Paratus
sum ad omnia quaecunque mihi iubere volueris, quamlibet
durissima, quamlibet indigna.' Quid plura? Eadem hora
omnia sua confessus peccata, leges poenitentiae 6,
fession, and flexis in terram genibus, se impleturum promisit.
penance Qui Sanctus, ' Surge,' ait, ' et reside.' Tum deinde
residentem sic compellat, ' Septennem debebis in
Ethica poenitentiam explore terra. Ego et tu usquequo

1 prophetatio] The 'object of this
long chapter is to show the fulfil
ment of St. Columba's prophecies
that both he and Libran would
live seven years after their first
interview, that Libran would be
set free by his earthly master,
that his younger brother would
relieve him of the responsibility
of maintaining his mother, and
that he should live to a good old
age as a monk in Tiree, but await
his resurrection in Ireland ; also,
St. Columba's power to change the
wind, and to know, while in Iona,
what was going on in Ireland.
2 sumpto dericatus habitu] The
dress of a monastic associate,
novice, or penitent, as would

appear from the narrative. Cp.
i. 36 n., p. 46.
3 hospitio] The hospitium or guest
house was necessary in all monas
teries for occasional visitors ; St.
Cuthbert had one even in con
nection with his solitary cell on
Fame island. And in Iona it
would be an important building.
4 Connachtarum] Of the men of
Connaught, at first Olnegmacht,
but in the third century called
Connad from Cuinn iochta, the race
of Conn. (O'Curry, Manners, etc.,
ii. 10, 11 ; Keating, ed. 1809, p. 14 ;
O'Flaherty, West Connaught, note
by Hardiman, p. 126.)
5 leges poenitentiae] The peniten
tial canons. See above, p. 35 n.

cap. xxxix.] VITA SANCTI COLUMBAE. 109
numerum expleas septennalium annorum, Deo donante,
victuri sumus.' Quibus Sancti confortatus dictis, grates
Deo agens, ad Sanctum, ' Quid me,' ait, ' agere oportet de
quodam meo falso iuramento ? nam ego quendam in patria
commanens trucidavi homuncionem ; post cuius trucidatio-
nem quasi reus in vinculis retentus sum. Sed mihi quidam
cognationalis homo eiusdem parentelae, valde opibus opu-
lentus, subveniens, me opportune et de vinculis vinculatum
absolvit ', et de morte reum eripuit. Cui post absolutionem
cum firma iuratione promiseram me eidem omnibus meae
diebus vitae serviturum. Sed post aliquot dies in servitute
peractos, servire homini dedignatus, et Deo potius obse-
cundare malens, desertor illius carnalis domini, iuramentum
infringens2, discessi, et ad te, Domino meum prosperante
iter, perveni.' Ad haec Sanctus, virum pro talibus valde
angi videns, sicuti prius prophetans, profatur, inquiens,
' Post septenorum, sicut tibi dictum est, expletionem anno
rum, diebus ad me hue, quadragesimalibus venies, ut in
Paschali solemnitate ad altarium accedas, et Eucharistiam
sumas.' Quid verbis immoramur ? Sancti viri imperiis per
omnia poenitens obsequitur peregrinus. Iisdemque diebus
ad monasterium Campi missus Lunge, ibidem plene expletis
in poenitentia septem annis, ad Sanctum, diebus quadra-
gesimae, iuxta eius priorem propheticam iussionem, rever-
titur. Et post peractam Paschae solemnitatem, His return
in qua iussus ad altare accessit, ad Sanctum de to Iona-
supra interrogans memorato venit iuramento. Cui Sanctus
interroganti talia vaticinans responsa profatur, ' Tuus de quo
mihi aliquando dixeras, carnalis superest dominus ; paterque
et mater et fratres adhuc vivunt. Nunc ergo praeparare te
debes ad navigation em.' Et inter haec verba machaeram
belluinis ornatam dolatis protulit dentibus 3, dicens, ' Hoc
1 absolvit] Paid the fine, eric, or ing his oath to an earthly master,
blod-uiite, to the nearest of kin to even in order to serve God in
the deceased. monastic penance, than about
2 infringens] He appears to have the murder.
been more distressed about break- 3 dentibus] Solinus, speaking of

110 VITA SANCTI COLUMBAE. [lib. ii.
accipe tecum portandum munus, quod domino pro tua re-
demptione offeres ; sed tamen nullo modo accipiet. Habet
enim bene moratam coniugem, cuius salubri obtemperans
consilio, te eadem die gratis, sine pretio, libertate donabit,
cingulum ex more captivi de tuis resolvens * lumbis. Sed
hac anxietate solutus, aliam a latere surgentem non effugies
sollicitudinem : nam tui fratres undique coarctabunt te, ut
tanto tempore patri debitam, sed neglectam, redintegres
pietatem. Tu tamen, sine ulla haesitatione voluntati eorum
obsecundans, patrem senem pie excipias confovendum. Quod
onus, quamlibet tibi videatur grave, contristari non debes,
quia mox depones : nam ex qua die incipies patri ministrare,
alia in fine eiusdem septimanae mortuum sepelies. Sed
post patris sepultionem, iterum fratres te acriter compellent,
ut matri etiam debita pietatis impendas obsequia 2. De qua
profecto compulsione tuus iunior te absolvet frater ; qui tua
vice paratus omne pietatis opus, quod debes, pro te matri
serviens reddet.' Post haec verba supra memoratus frater,
Libranus nomine, accepto munere, Sancti ditatus bene
dictione perrexit ; et ad patriam perveniens, omnia, secundum
Sancti vaticinium, invenit vere probata. Nam statim, ut
His return Prerium suae offerens libertatis ostendit domino,
to his own accipere volenti refragans uxor, ' Ut quid nobis,
coun ry. a^ ^^ accjpere qu0(j sanctus pretium misit
Columba? Hoc non sumus digni. Liberetur ei pius hie
gratis ministrator. Magis nobis sancti viri benedictio pro-
ficiet, quam hoc quod offertur pretium.' Audiens itaque
maritus hoc maritae salubre consilium, continuo gratis
liberavit servum. Qui post, iuxta prophetiam Sancti, com
pulsus a fratribus, patrem, cui ministrare coepit, septima
the Irish, says, ' Qui student to refer to some form of manumis-
cultui, dentibus marinarum bellu- sion.
arum insigniunt ensium capulos, 2 pietatis obsequia] ' The allusion
candicant enim ad eburneam to filial obligations . . indicates . .
claritatem, nam praecipua viris a better social and moral condi-
gloria est in armorum nitela.' tion in Ireland at this date than
Polyhist. xxii. the tone of the native annals
1 resolvens] This clause appears would lead one to expect.' (Beeves.)

cap. xxxix.] VITA SANCTI COLUMBAE. Ill
die1 mortuum sepelivit. Quo sepulto, ut et matri debite
deserviret compellitur. Sed, subveniente iuniore fratre,
sicut Sanctus praedixerat, vicem eius adimplente. absolvitur.
Qui ad fratres sic dicebat, ' Nullo modo nos oportet fratrem
in patria retentare, qui per septem annos apud sanctum
Columbam in Britannia salutem exercuit animae.' Post
quae, ab omnibus quibus molestabatur, absolutus, matri et
fratribus valedicens, liber reversus, ad locum qui Scotice
vocitatur a Daire Calgaich pervenit. Ibidemque . . The wind
navim sub velo a portu emigrantem inveniens, js changed
clamitans de litore rogitat, ut ipsum nautae cum through St.
eis susciperent navigaturum ad Britanniam. Sed
ipsi non suscipientes refutaverunt eum 2, quia non erant de
monachis sancti Columbae. Tum deinde ad eundem vene
rabilem loquens virum, quamlibet longe absentem, tamen
spiritu praesentem, ut mox res probavit, 'Placetne tibi,' ait,
' sancte Columba, ut hi nautae, qui me tuum non suscipiunt
socium, plenis velis et secundis enavigent ventis ? ' In hac
voce ventus, qui ante illis erat secundus, dicto citius versus
est contrarius. Inter haec videntes virum eundem e regione
secus flumen 3 cursitantem, subito inter se inito consilio, ad
ipsum de navi inclamitantes dicunt nautici, ' Fortassis idcirco
citius in contrarium nobis conversus est ventus quia te
suscipere renuerimus. Quod si etiam nunc te ad nos in
navim invitaverimus, contrarios nunc nobis flatus in se-
cundos convertere poteris ? ' His auditis, viator ad eos dixit,
' Sanctus Columba, ad quem vado, et cui hue usque per
septem annos obsecundavi, si me susceperitis, prosperum
vobis ventum a Domino suo, virtute orationum, impetrare
poterit.' Quibus auditis, navim terrae approximant, ipsum-
que ad eos in earn invitant. Qui statim, rate ascensa, ' In
nomine Omnipotentis,' ait, 'cui sanctus Columba inculpa-
» claire Colg. Boll, litera d, quae in cod. K.formam cl prae sefert, minus observata.

die] The third day 2 refutaverunt eum] 'bid him
was the usual day for burial in begone.'
case of Irish Saints. Intr. iv. 3 flumen] The Feabhal or Foyle,
§ 12. on which Derry stands.

112 VITA SANCTI COLUMBAE. [lib. n.
biliter servit, tensis rudentibus levate velum.' Quo facto,
continuo contraria venti flamina in secunda vertuntur,
prosperaque usque ad Britanniam plenis successit navigatio
velis. Libranusque, postquam ad loca perventum
vellerar- est Britannica, illam deserens navim, et nautis
rives again benedicens, ad sanctum devenit Columbam in
Ioua commorantem insula. Qui videlicet vir
beatus, gaudenter suscipiens eum, omnia quae de eo in
itinere acta sunt, nullo alio intimante, plene narravit, et
de domino, et uxoris eius salubri consilio, quomodo eiusdem
suasu ltberatus est ; de fratribus quoque ; de morte patris,
et eius, finita septimana, sepultione ; de matre, et de fratris
opportuna iunioris subventione ; de his quae in regressu
acta sunt ; de vento contrario, et seeundo ; de verbis nauta-
rum qui primo eum suscipere recusarunt, de promissione
prosperi flatus ; et de prospera, eo suscepto in navi, venti
conversione. Quid plura ? Omnia, quae Sanctus adim-
plenda prophetavit, expleta enarravit. Post haec verba
viator pretium suae quod a Sancto accepit redemptionis
assignavit. Cui Sanctus eadem hora vocabulum indidit,
inquiens, 'Tu Libranus vocaberis eo quod sis liber1.' Qui
He takes videlicet Libran iisdem in diebus votum mo-
the mo- nachieum devotus vovit. Et cum a sancto viro
nas ic vow, &<j jjjonagterium 2, in quo prius septem annis
poenitens Domino servivit remitteretur, haec ab eo pro-
phetica de se prolata accepit verba valedicente, ' Vita vives
longa, et in bona senectute vitam terminabis praesentem.
Attamen non in Britannia, sed in Scotia, resurges8.' Quod
verbum audiens, flexis genibus, amare flevit. Quem Sanctus
valde maestum videns, consolari coepit dicens, 'Surge, et
noles tristificari. In uno meorum morieris monasteriorum4,

1 liber] Beeves cites seven other 3 resurges] A good example of
instances of the name Libran, the distinction between North
Libren, or Liber. All were pro- Britain and Ireland, also of the
bably named for the same reason. habit of looking forward to resur-
2 monasterium] Magh Lunge in rection rather than to burial.
Tiree. See above, in this chapter. * monasteriorum] All were in-

cap. xl.] VITA SANCTI COLUMBAE. 113
et cum electis erit pars tua meis in regno monachis ; cum
quibus in resurrectionem vitae de somno mortis evigilabis.'
Qui, a Sancto accepta non mediocri consolatione, valde
laetatus est, et Sancti benedictione ditatus, in pace perrexit.
Quae Sancti de eodem viro verax postea est adimpleta
prophetatio. Nam, cum per multos annales cyclos in
monasterio Campi Lunge post sancti Columbae de mundo
transitum, obedienter Domino deserviret, monachus, pro
quadam monasteriali utilitate ad Scotiam missus, is gent on
valde senex, statim ut de navi descendit, pergens a mission
per Campum Breg, ad monasterium devenit and there'
Eoborei Campi ; ibidemque, hospes receptus hos- dies-
pitio, quadam molestatus infirmitate, septima aegrotationis
die in pace ad Dominum perrexit, et inter sancti Columbae
electos humatus est monachos, secundum eius vaticinium,
in vitam resurrecturus aeternam. Has de Librano Arundi-
neti sancti veridicas Columbae vaticinationes scripsisse suf-
ficiat. Qui videlicet Libranus ideo 'Arundineti ' est vocitatus,
quia in arundineto multis annis arundines ' colligendo
laboraverat. CAP. XL.
DE QUADAM MULIERCULA MAGNAS ET VALDE DIFPICILIORES
PARTURITIONIS, UT EVAE PILIA, TORTIONES PASSA.
Quadam die, Sanctus in Ioua commanens insula, a lectione
surgit, et subridens dicit, ' Nunc ad oratorium
mihi properandum, ut pro quadam misellula 0f a woman
Dominum deprecer femina, quae nunc in Hi- m child-
bernia nomen huius inclamitans commemorat
Columbae, in magnis parturitionis difficillimae torta puni-
cluded in the muintir Cliolum-cille, for thatching and the like, as now
or familia Columbae-cille, and owned in the district of the Norfolk
the abbot of Iona as their common Broads, where churches as well
head. Bede regards Durrow in as other buildings are thatched
Ireland and Iona in Britain as with reeds. So again in Holland,
the two parent monasteries of the and, indeed, wherever reeds are
order. (H. E. iii. 4.) plentiful.
1 arundines] The reeds would be

114 VITA SANCTI COLUMBAE. [lib. ii.
tionibus, et ideo per me a Domino de angustia absolutionem
dari sibi sperat, quia et mihi est cognationalis, de meae
matris parentela genitorem habens progenitum.' Haec
dicens Sanctus, illius mulierculae motus miseratione, ad
ecclesiam currit, flexisque genibus pro ea Christum de
homine natum exorat. Et post precationem oratorium
egressus, ad fratres profatur occurrentes, inquiens, 'Nunc
propitius Dominus lesus, de muliere progenitus, opportune
miserae subveniens, earn de angustiis liberavit, et prospere
prolem peperit, nee hac morietur vice.' Eadem hora, sicuti
Sanctus prophetizavit, misella femina, nomen eius invocans,
absoluta salutem reeuperavit. Ita ab aliquibus postea de
Scotia1, et de eadem regione ubi mulier inhabitabat, trans-
meantibus, intimatum est. CAP. XLI.
DE QUODAM LUGNEO GUBERNETA, COGNOMENTO TUDIDA, QUEM
SUA CONIUX ODIO HABUERAT DEFORMEM, QUI IN RECHREA
COMMORABATUR INSULA.
Alio in tempore, cum vir sanctus in Eechrea hospitaretur
insula 2, quidam plebeius ad eum veniens, de sua
reconciled querebatur uxore, quae, ut ipse dicebat, odio
to her habens, eum ad maritalem nullo modo admit-
husband. /-. -i •
tebat concubitum accedere. Quibus auditis,
Sanctus, maritam advocans, in quantum potuit, earn hac de
causa corripere coepit, inquiens, ' Quare, mulier, tuam a te
carnem abdicare conaris, Domino dicente, Erunt duo in
came una3? itaque caro tui coniugis tua caro est.' Quae
respondens, ' Omnia,' inquit, ' quaecunque mihi praeceperis,
sum parata, quamlibet sint valde laboriosa, adimplere,
excepto uno, ut me nullo compellas modo in uno lecto
dormire cum Lugneo. Omnem domus curam exercere
1 Scotia] Called Hibernia just Lambay, off the coast of Dublin.
above. 3 Erunt, etc.] St. Matt. xix. 5,
2 Rechrea insula] Either Bechru Vulg.
(i. 5 n., p. 21), or Bechra, now

cap. xlii.] VITA SANCTI COLUMBAE. J15
non recuso, aut, si iubeas, etiam maria transire1, et in
aliquo puellarum monasterio a permanere.' Sanctus tum ait,
' Non potest recte fieri quod dicis, nam adhue viro vivente
alligata" es a lege viri. Quos enim Deus licite coniunxit
nefas est separari V Et, his dictis, consequenter intulit, ' Hac
in die tres, hoc est, ego et maritus, cum coniuge, ieiunantes
Dominum precemur.' Ilia dehinc, 'Scio,' ait, 'quia tibi im-
possibile non erit ut ea quae vel difncilia, vel etiam impos-
sibilia videntur, a Deo impetrata donentur.' Quid plura?
Marita eadem die cum Sancto ieiunare consentit, et maritus
similiter : nocteque subsequente Sanctus insomnis pro eis
deprecatus est ; posteraque die Sanctus maritam praesente
sic compellat marito, ' 0 femina, si 5, ut hesterna dicebas die,
parata hodie es ad feminarum emigrare monasteriolum ? '
Ilia, ' Nunc,' inquit, ' cognovi quia tua Deo de me est audita
oratio ; nam quem heri oderam, hodie amo ; cor enim meum
hac nocte praeterita, quo modo ignoro, in me immutatum
est de odio in amorem.' Quid moramur ? ab eadem die
usque ad diem obitus, anima eiusdem maritae indissocia-
biliter in amore conglutinata est mariti, ut ilia maritalis
eoncubitus debita, quae prius reddere renuebat, nullo modo
deinceps recusaret. CAP. XLII.
DE NAVIGATIONE CORMACI NEPOTIS LETHANI PROPHETATIO
BEATI VIRI.
Alio in tempore Cormacus, Christi miles, de quo in primo
huius opusculi libello 6, breviter aliqua commemoravimus
pauca, etiam secunda vice conatus est eremum in oceano
1 maria transire] O'Donnell adds 1 Cor. vii. 39.
' vel Hierosolimas peregrinari,' 4 Quos enim, etc.] Cp. St. Matt.
ii. 81 (Tr. Th. 425 a). xix. 6.
2 puellarum monasterio] We have 5 si] Equivalent to the enclitic
no record of any Columban nun- ne in a direct question, as in
nery; a house of Austin canon- St. Matt. xii. 10, Vulg., 'Si licet
esses was founded in Iona in the sabbatis curare?' See Bonsch,
thirteenth century. Itala und Vulgata, 404.
3 alligata] Wrongly connected 6 libello] See i. 6, p. 22.
with a lege viri. Cp. Bom. vii. 2 ;

Il6 VITA SANCTI COLUMBAE. [lib. ii.
quaerere. Qui postquam a terris per infinitum oceanum
Prediction plenis enavigavit velis, iisdem diebus sanctus
respecting Columba, cum ultra Dorsum moraretur Bri-
second tanniae, Brudeo regi, praesente Orcadum regulo,
voyage, commendavit, dicens, ' Aliqui ex nostris nuper
emigraverunt, desertum in pelago intransmeabili invenire
optantes; qui si forte post longos circuitus Orcadas deve-
nerint insulas1, huic regulo, cuius obsides in manu tua sunt,
diligenter commenda, ne aliquid adversi intra terminos eius
contra eos fiat.' Hoc vero Sanctus ita dicebat, quia in spiritu
praecognovit quod post aliquot menses idem Cormacus esset
ad Orcadas venturus. Quod ita postea evenit ; et propter
supradictum sancti viri commendationem, de morte in
Orcadibus liberatus est vicina 2. Post aliquantum paucorum
intervallum mensium cum Sanctus in Ioua commoraretur
insula, quadam die coram eo eiusdem Cormaci mentio
ab aliquibus subito oboritur sermocinantibus, et taliter
dicentibus, 'Quomodo Cormaci navigatio, prosperane an
non, provenit, adhuc nescitur.' Quo audito verbo, Sanctus
hac profatur voce, dicens, ' Cormacum, de quo nunc loqui-
mini, hodie mox pervenientem videbitis.' Et post quasi
unius horae interventum, mirum dictu, et ecce inopinato
Cormacus superveniens, oratorium cum omnium admiratione
et gratiarum ingreditur actione. Et quia de huius Cormaci
secunda navigatione beati prophetationem breviter intuleri-
mus viri, nunc et de tertia aeque propheticae eius scientiae
aliqua describenda sunt verba.
Cum idem Cormacus tertia in oceano mari fatigaretur
vice, prope usque ad mortem periclitari coepit. Nam cum
eius navis a terris per quatuordecim aestei temporis dies,
totidemque noctes, plenis velis, austro flante vento, ad
septemtrionalis 3 plagam caeli directo excurreret cursu,

1 Orcadas insulas] The Orkneys. 3 septemtrionalis] Beeves cites
2 morte vicina] Beeves concludes instances of the Irish in early
from this that the men of Orkney times finding their way to Ice-
were still pagans. land, Feroe, and the frozen seas.

CAP. XL1I.]

VITA SANCTI COLUMBAE.

117

eiusmodi navigatio ultra humani excursus modum, et
irremeabilis videbatur. Unde contigit, ut post prophetic
decimam eiusdem quarti et decimi horam diei, knowledge
quidam paene insustentabiles undique et valde cormac's
formidabiles consurgerent terrores ; quaedam third
quippe usque in id temporis invisae, mare ob- v°yaSe-
tegentes oceurrerant tetrae et infestae nimis bestiolae 1, quae
horribili impetu carinam et latera, puppimque et proram i*a
forti feriebant percussura, ut pelliceum tectum navis 2 pene-
trales putarentur penetrare posse. Quae, ut hi qui inerant
ibidem postea narrarunt, prope magnitudinem ranarum,
aculeis permolestae, non tamen volatiles sed natatiles, erant ;
sed et remorum infestabant palmulas. Quibus visis, inter
cetera monstra quae non huius est temporis narrare, Cor
macus cum nautis comitibus, valde turbati et pertimescentes,
Deum, qui est in angustiis pius et opportunus auxiliator,

It is suggested to
the editor by the Bev. Dr. A. M.
Norman, that the creatures re
ferred to must have been the com
mon stinging jelly-fish, Cyanaea
capittata. He writes, ' They are
larger than frogs, but their brown
colour, and the fact that the
rounded bell of a floating Cyanaea
above the water is not unlike the
rounded back of a frog floating
still at the surface, might have
suggested the comparison. The
jelly fish are often a great impedi
ment to rowing, their long tenta-
cula becoming entangled in the
blades of the oars, and fishermen
know too well the effect of their
stinging-filaments when they
handle ropes, nets, or oars, or
anything that has come in con
tact with the jelly-fish.' As to
shoals of medusae in the North
Sea, Dr. Norman refers us to
Baster, Opuscula Subsedva, 1765, t.
ii. p. 60, quoted in Lesson, Hist.
Naturelle des Zoophytes, Paris, 1843,
and Mr. Elton, in his Origins of
Engl. Hist. 1890, p. 70 n., refers

to Pontoppidan, Nat. Hist. ii. 182,
and Kircher, Mundus Sublerr. ii. 129.
2 navis] The curach or coracle.
A small one was called ' navis
unius pellis ' or ' de uno corio.'
Larger ones were covered with
two or more skins. The keels and
gunwales were of wood, and the
sides of wicker-work, on which
the skins were stretched. Reeves
quotes a minute account of the
building of a curach from the Life
of St. Brendan (the skins were
greased with butter) and gives a
number of references to passages
bearing on the subject. On cora
cles see Caes. Bell. Civ. i. 54 ; Plin.
N. H. ed. Sillig, vii. 57 ; Lucan,
Phars. iv. 130-136 ; Solinus, ed.
1689, cap. 22 ; Gildas, De excid.,
cap. 15 ; Muirchu in Stokes's
Tripartite, 288 ; Tripartite, 223 ;
Giraldus, Topog. Hib., Dist. iii.
cap. 26 ; Lynch, Cambrensis Eversus,
ii. 179-189 ; O'Flaherty, Ogygia,
part iii, ch. 34. To Beeves's reft'.
to later writers, add Poeoek's
Tour, p. 64 ; Stokes, Celtic Ch., 115.

Il8 VITA SANCTI COLUMBAE. [lib. ii.
illacrymati precantur. Eadem hora et sanctus noster
Columba, quamlibet longe absens corpore, spiritu tamen
praesens, in navi cum Cormaco erat. Unde, eodem momento,
personante signo ', fratres ad oratorium convocans, et eccle
siam intrans, astantibus sic, more sibi consueto, propheti-
zans profatur, dicens, ' Fratres, tota intentione pro Cormaco
orate, qui nunc humanae discursionis limitem, immoderate
navigando, excessit, nunc quasdam monstruosas, ante non
visas, et paene indicibiles, patitur horrificas perturbationes.
Itaque nostris commembribus in periculo intolerabili con-
stitutis mente compati debemus fratribus, et Dominum
exorare cum eis. Ecce enim nunc Cormacus cum suis
nautis, faciem lacrymis ubertim irrigans, Christum intentius
precatur ; et nos ipsum orando adiuvemus, ut Austrum
flantem ventum usque hodie per quatuordecim dies, nostri
miseratus, in Aquilonem convertat ; qui videlicet Aquiloneus
ventus navem Cormaci de periculis retrahat.' Et haec
dicens, flebili cum voce, flexis genibus ante altarium, omni-
potentiam Dei ventorum et cunctarum gubernatricem pre
catur rerum. Et post orationem cito surgit, et abstergens
lacrymas, gaudenter grates Deo agit, dicens, ' Nunc, fratres,
nostris congratulemur, pro quibus oramus, caris : quia
Dominus Austrum nunc in Aquilonarem convertet flatum
nostros de periaulis commembres retrahentem, quos hue ad
nos iterum reducet.' Et continuo cum eius voce Auster
cessavit ventus, et inspiravit Aquiloneus per multos post
dies, et navis Cormaci ad terras redacta est. Et pervenit
Cormacus ad sanctum Columbam, et se, donante Deo, facie
in faciem, cum ingenti omnium admiratione viderant et non
mediocri laetatione. Perpendat itaque lector quantus et
qualis idem vir beatus, qui talem propheticam habens scien-
tiam, ventis et oceano, Christi invocato nomine, potuit
imperare. 1 signo] ' Signum,' which has illius datur signum sive indicium
eight other meanings in Ducange, faciendi aliquid.' Bocca, De Cam-
is one of the many synonyms of panis, Opp. 171.9, i. 159. ' Signo
campana, a bell, 'quia sonitu personante' occurs in ch. iii. 13.

cap. xlhi.] VITA SANCTI COLUMBAE. 119

CAP. XLIII.
DE VENERABILIS VIRI IN 0URRU EVECTIONE ABSQUE CURRILIUM
OBICUM COMMUNITIONE.
Alio in tempore, cum in Scotia per aliquot dies Sanctus
conversaretur, aliquibus ecclesiasticis utilitati- Protection
bus ! coactus, currum '' ab eo prius benedictum " °\ a c.ar
ascendit iunctum ; sed non insertis primo, qua secure
negligentia accedente nescitur, necessariis obici- wheels.
bus * per axionum extrema foramina. Erat autem eadem
diecula Columbanus filius Echudi, vir sanctus, illius monas
terii fundator quod Scotica vocitatur lingua Snamluthir 6,
qui operam aurigae in eodem curriculo cum sancto exercebat
Columba. Fuit itaque talis eiusdem agitatio ° diei per
longa viarum spatia sine ulla rotarum humerulorumque 7
separatione sive labefactatione, nulla, ut supra dictum est,
obicum retentione vel communitione retinente. Sed sola diali
sic venerando praestante gratia viro, ut currus cui insederat
salubriter, absque ulla impeditione, recta incederet orbita.
Hue usque de virtutum miraculis quae per praedicabilem
virum, in praesenti conversantem vita, divina operata est
omnipotentia, scripsisse sufficiat 8. Nunc etiam quaedam de
1 utilitatibus] Probably a visita- rotas . . Episcopus . . vidit ilium
tion of monasteries, hardly the (currum) rosetas non habere,'
convention of Drumceatt, as as- Vit. Tert. S. Brig. Tr. Th. 532 a.
sumed by O'Donnell, Tr. Th. 433 b. 6 Snamluthir] Slanore, in Gra-
2 currum] See i. 38 n. nard, co. Longford. Snamhluthir
3 benedictum] ' Iuxta morem ' is the swimming-ford of Luthir ;
no doubt, as in the case of the the name has passed through the
milk-pail, ch. 16. forms Smwlougher and Snalore to
1 obicibus] Linch-pins, used, as its present form.
at present, with fixed axles. So 6 agitatio] We must remember
in a metrical Life of St. Bridget what roads were ' before they
we find 'Axis solus erat, currusque were made.'
sine obice abibat,' Tr. Th. 591 b. ' humerulorumque] The shoulders
Another way of securing wheels or portions of the axles on to
was by a roseta or hub, in which which the wheels were fixed.
case the axle revolved with the s sufficiat] The short recension
wheels, as in tricycles, and in ends here, with the words ' anim-
some modern Irish carts. ' Auriga advertere lector debet, quod et
. . rosetas oblitus est ponere contra de compertis in eo multa propter

120 VITA SANCTI COLUMBAE. [lib. ii.
his quae post eius de carne transitum 1 ei Domino donata
eomprobantur, pauca sunt commemoranda.
CAP. XLIV.
DE PLUVIA POST ALIQUOT SICCITATIS MENSES BEATI OB HONOREM
VIRI SUPER SITIENTEM, DOMINO DONANTE, TERRAM a EFFUSA.
Ante annos namque ferme quatuordecim 2, in his torpenti-
bus terris valde qrandis verno tempore facta est
Cummian, a .
xxvi. siccitas iugis et dura, in tantum ut ilia Domini in
Bain after Levitico libro transgressoribus coaptata populis
long comminatio videretur imminere, qua dicit, Dabo
" " ' caelum vobis desuper sicut ferrum, et terram aeneam.
Consumetur incassum labor vester ; nee proferet terra germen,
nee arbores poma praebebunt3 ; et cetera. Nos itaque haec
legentes, et imminentem plagam pertimescentes, hoc inito con
silio fieri consiliati sumus, ut aliqui ex nostris senioribus
nuper aratum et seminatum campum cum sancti Columbae
Candida circumirent tunica 4, et libris stylo ipsius descriptis ;
levarentque in aere, et excuterent eandem per ter tunicam,
qua etiam hora exitus eius de carne indutus erat ; et eius
aperirent libros, et legerent in Collieulo Angelorumd, ubi
a miraculum quod nunc domino propitio describere incipimus nostris temporibus
factum propriis inspeximus oculis add. B.
legentium praeterrrtissa sunt fasti- brings us to 683, four years after
dium.' Ch. 46 ends nearly in the Adamnan's elevation tothe abbacy
same form in the full recension. of Hy.' (Beeves.)
1 transitum] Some of these have 3 praebebunt] Lev. xxvi. 19, 20,
been related in i. 1, pp. 11-13. Vulg.
2 quatuordecim] The drought was * tunica] The inner garment.
probably partial, not being re- St. Martin took off his tunica for
corded in the Annals as some are. a poor man, and was then ' ex-
Cummian begins this chapter trinsecus indutus amphibalo,
' Post mortem viri Dei.' ' Now if veste nudus interius.' Sulp. Sev.
this be a genuine work, and if Dial, Migne, Patr. Lat. col. 201.
the writer be Cuimine Ailbe, it 5 Collieulo Angelorum] Cnoc Angel,
will follow that the present chap- a conspicuous round sand-hill,
ter of Adamnan was written covered with sheep-nibbled ver-
between 679 and 683 : for Cum- dure, in the Machar or western
mian, who relates the occurrence, plain in Iona. It is called Sithean
died in 669, and therefore that is Mor (great fairies' hill) to distin-
the latest date to which we can add guish it from Sithean Beg (little
the 14 years in the text, which fairies' hill), a similar mound a

CAP. XLV.]

VITA SANCTI COLUMBAE.

121

aliquando caelestis patriae cives ad beati viri condictum visi
sunt descendere. Quae postquam omnia iuxta initum sunt
peracta consilium, mirum dictu, eadem die caelum, in prae-
teritis mensibus, Martio videlicet et Aprili \ nudatum nubi-
bus, mira sub celeritate ipsis de ponto ascendentibus illico
opertum est, et pluvia facta est magna, die noctuque
descendens ; et sitiens prius terra, satis satiata, opportune
germina produxit sua, et valde laetas eodem anno segetes.
Unius itaque beati commemoratio nominis viri in tunica et
libris commemorata multis regionibus eadem vice et populis
salubri subvenit opportunitate.
CAP. XLV.
DE VENTORUM FLATIBUS CONTRARIIS VENERABILIS VIRI VIRTUTE
ORATIONUM IN SECUNDOS CONVERSIS VENTOS.
Praeteritorum, nobis, quae non vidimus, talium mira-
culorum praesentia, quae ipsi perspeximus, fidem
• J V4. 4. £4. 17 / The wind
indubitanter confirmant. Ventorum namque changed
flamina contrariorum tribus nos ipsi vicibus in on three
.... _. . . occasions.
secunda vidimus conversa. Prima vice cum
dolatae * per terram pineae et roboreae traherentur longae

little to the north-west. There is
a Mons Angelorum (Carn Ingli) in
Pembrokeshire, and at Bipon is
Elveshou, now ' Ailcey ' hill.
Colgan in a note on his Tertia vita
S. Pair. (Tr. Th. 32 a) writes ' viri
Sidlie ab Hibernis spiritus phan-
tastici vocantur, ex eo quod ex
amoenis collibus quasi prodire
conspiciantur, ad homines infes-
tandos : et hinc vulgus credat eos
quasi in quibusdam subterraneis
habitaculis intra istos colles habi-
tare, haec autem habitacula et
aliquando ipsi colles ab Hibernis
Sidhe, vel Siodha vocantur.' (Cf.
eiusdem Acta SS. 56 6.) The fairies'
hills of pagan mythology became
Angels' hills in the minds of the

early Christian saints,
' Tun'd by Faith's ear to some
celestial melody.'
Christian Year, 3rd S. in Lent. In
this case there is a special reason
for the name ; see iii. 16.
1 Aprili] Beeves seems to infer
that the sowing was done imme
diately after the rain, and there
fore earlier than June, the usual
time for sowing barley in Iona ¦
at present. But the text says no
more than that the thirsty soil was
saturated, and that in the same
year there was a good harvest.
2 dolatae] ' Dug-out ' or hollowed
out of single trees. A fine ex
ample was found at Brigg in
Lincolnshire in April 1886, and

122 VITA SANCTI COLUMBAE. [lib. u.
naves, et magnae navium pariter materiae eveherentur
domus ; beati viri vestimenta et libros, inito consilio, super
altare, cum psalmis et ieiunatione, et eius nominis invo-
catione, posuimus, ut a Domino ventorum prosperitatem
nobis profuturam impetraret. Quod ita eidem sancto viro,
Deo donante, factum est : nam ea die qua nostri nautae,
omnibus praeparatis, supra memoratarum ligna materiaram
proposuere scaphis per mare et curucis1 trahere, venti,
praeteritis contrarii diebus, subito in secundos conversi
sunt. Tum deinde per longas et obliquas vias tota die
prosperis flatibus, Deo propitio, famulantibus, et plenis sine
ulla retardatione velis, ad Iouam insulam omnis ilia navalis
emigratio prospere pervenit.
Secunda vero vice, cum, post aliquantos intervenientes
annos, aliae nobiscum roboreae ab ostio fluminis Sale2,
duodecim " curucis congregatis, materiae i ad nostrum reno-
vandum traherentur monasterium, alio die tranquillo nautis
mare palmulis verrentibus, subito nobis contrarius insurgit

is preserved there. It is of oak, not only in almost every depart-
48 ft. 6 in. long, and 4 ft. 6 in. ment of religious economy but in
across, and was apparently a secular use also.
hollow tree to begin with. See * roboreae materiae] The construc-
an illustrated account of this and tion of timber buildings was
notices of others in Archaeologia, called mos Scottorum, and that of
vol. 50, p. 361. Be"eves mentions stone mos Bomanorum. Beeves has
some of great length found in bogs collected a number of quotations
and lakes, referring to Chalmers, to show that wood was the rule and
Caledonia, i. 101. stone the exception until about the
1 curucis] Currucs or coracles. twelfth century. See also Petrie
Three kinds of vessels are men- on Round Towers, Index. In Eng-
tioned in this chapter, naves longae land it was much the same, hence
dolatae, scaphae, and curucae. Else- our word timber, properly build-
where we have barca, i. 28 ; navi- ing-material, from A.S. timbrian,
cula, i. 1, etc. ; navis oneraria, ii. to build. In the 'stone-carpentry '
3 ; alnus, ii. 27 ; caupallus, ib. ; and turned baluster shafts of our
cymba, cymbula, ii. 34. The earliest stone buildings in this
curucae had antennae, vela, remi, country, we have reminiscences
and rudentes, ii. 42, 45. of the wooden structures that pre-
2 Sale] A river from which a ceded them. It is hardly neces-
S.E. wind brought ships to Iona, sary to point out that wood is the
possibly the Seil in Lome. ordinary building-material in
3 duodecim] Beeves shows how many countries at the present
largely adopted this number was day. Cp. p. 72, note 2.

cap. xlv.] VITA SANCTI COLUMBAE. 1 23
Favonius, qui et Zephyrus ventus, in proximam tum decli-
namus insulam, quae Scotice vocitatur Airthrago1, in ea
portum ad manendum quaerentes. Sed inter haec de ilia
importuna venti contrarietate querimur, et quodammodo
quasi accusare nostrum Columbam coepimus, dicentes,
' Placetne tibi, Sancte, haec nobis adversa retardatio ? hue
usque a te, Deo propitio, aliquod nostrorum laborum prae-
stari speravimus consolatorium adiumentum, te videlicet
aestimantes alicuius esse grandis apud Deum honoris. ' His
dictis, post modicum, quasi unius momenti, intervallum,
mirum dictu, ecce Favonius ventus cessat contrarius, Vul-
turnusque flat, dicto citius, secundus. Iussi tum nautae
antennas, crucis instar 2, et vela protensis sublevant ruden-
tibus, prosperisque et lenibus flabris eadem die nostram
appetentes insulam, sine ulla laboratione, cum illis omnibus
qui navibus inerant nostris cooperatoribus, in lignorum
evectione gaudentes, devehimur. Non mediocriter, quam
libet levis, ilia querula nobis sancti accusatio viri profuit.
Quantique et qualis est apud Dominum meriti Sanctus
apparet, quem in ventorum ipse tarn celeri conversione
audierat. Tertia proinde vice, cum in aesteo tempore, post Hiberni-
ensis synodi condictum 3, in plebe Generis Loerni 4 per
aliquot, venti contrarietate, retardaremur dies, ad Saineam
devenimus insulam ; ibidemque demoratos festiva sancti
Columbae nox 5 et solemnis dies nos invenit valde tristi-
ficatos, videlicet desiderantes eandem diem in Ioua facere
laetificam insula. Unde, sicut prius alia querebamur vice,

S.E. of Iona, un- name of Adamnan was traditio-
identified unless it be Arran. nally connected, and on the east
2 crucis instar] A suggestion of side of it is the Crux Adamnani.
the value of the sign of the cross. He may have attended synods of
3 condictum] There is no means the Irish clergy in order to pro
of knowing what particular synod mote the acceptance of the Boman
this was. Adamnan attended Easter.
a synod of forty bishops or abbots * Generis Loerni] Cinell Loairn,
(antistites) c. 695, and an earthen the tribe of Lome in Argyleshire.
enclosure at Tara was called the 5 nox] The vigil or eve of St.
Bath of the synods ; with this the Columba.

124 VITA SANCTI COLUMBAE. [lib. ii.
dicentes, 'Placetne tibi, Sancte, crastinam tuae festivitatis
inter plebeios et non in tua eeclesia transigere diem ? facile
tibi est talis in exordio diei a Domino impetrare1 ut
contrarii in secundos vertantur venti, et in tua celebremus
eeclesia tui natalis'2 missarum solemnia.' Post eandem
transactam noctem diluculo mane consurgimus, et videntes
cessasse contrarios flatus, conscensis navibus, nullo flante
vento, in mare progredimur 3, et ecce statim post, nos Auster
cardinalis 4, qui et Notus, inflat. Tum proinde ovantes
nautae vela subrigunt : sicque ea die talis, sine labore,
nostra tarn festina navigatio, et tarn prospera, beato viro
donante Deo, fuit, ut, sicuti prius exoptavimus, post horam
diei tertiam 5 ad louae portum pervenientes insulae, postea
manuum et pedum peracta lavatione, hora sexta c ecclesiam
cum fratribus intrantes, sacra missarum solemnia pariter
celebraremus, in festo die inquam natalis sanctorum 7
Columbae et Baithenei : cuius diluculo, ut supradictum est,
de Sainea insula8, longius sita, emigravimus. Huius ergo
praemissae narrationis testes, non bini tantum vel terni,
secundum legem 9, sed centeni et amplius adhuc exstant.
1 impetrare] St. Columba was s progredimur] By rowing.
invoked during his life on earth * Auster cardinalis] The wind due
from distant places (ii. 5, 13, 39, south. The cardinal points are
40) and after his decease his in- those which lie (1) in the direction
tercession was sought in the same of the earth's poles (cardines,
way (ii. 44, 45, 46). It never from cardo a hinge, pivot, point
occurred to the congregation of about which the earth turns),
Iona that when their master had (2) in the direction of sunrise and
been taken from them he would sunset.
be less able to hear and to help 5 tertiam] It was about thirty
them. miles, a six hours' sail.
2 Natalia] dies is the festival of " sexta] Note that mass was
a saint, commemorating his birth celebrated at noon on this occa-
into the future life ' quia ut sae- sion.
culo et mundo moriuntur, ita 7 sanctorum] On this coincidence
tunc caelo nascuntur.' Beleth, see Intr. viii. § 1.
Div. Off. 4. See further in Du- 8 Sainea insula] Shuna, in Ne-
cange. The day of birth into this ther Lome, parish of Kilchattan.
world is usually distinguished as 9 legem] Deut. xix. 15 ; St. Matt.
Nativitas, but, in ii. 9, Adamnan xviii. 16 ; 2 Cor. xiii. 1.
has Natalitium Domini.

CAP. XLVI.]

VITA SANCTI COLUMBAE.

125

CAP. XLVI.

de mortalitate.

Et hoc etiam, ut aestimo, non inter minora virtutum
miracula connumerandum videtur de mortali- The great
tate1, quae nostris temporibus terrarum orbem plague.
bis 2 ex parte vastaverat maiore. Nam, ut de ceteris taceam
latioribus Europae regionibus, hoc est, Italia8 et ipsa
Eomana civitate, et Cisalpinis Galliarum provinciis, Hispanis
quoque Pyrinaei montis interiectu disterminatis, oceani
insulae per totum, videlicet Scotia et Britannia, binis vicibis
vastatae sunt dira pestilentia, exceptis duobus populis, hoc
est, Pictorum plebe et Scotorum Britanniae 4, The Picts
inter quos utrosque Dorsi montes 6 Britannici and Scots'
disterminant. Et, quamvis utrorumque populorum non
desint grandia peccata, quibus plerumque ad iracundiam

1 mortalitate] The great plague of
664, of which Bede gives an
account in H. E. iii. 27. There
were renewed outbreaks in Ire
land as well as in England during
the rest of the century. The Four
Masters under 684 mention a mor
tality throughout the whole world
for three years in which not one
in a thousand animals escaped,
and in the same year a frost in
which all the lakes and rivers in
Ireland were frozen, and there
was communication on the ice
between Ireland and Scotland.
At Jarrow in 685 the services had
to be carried on, owing to the
plague, by the abbot Ceolfrith and
his little pupil, who grew up to
be the venerable Bede. The
disease was a virulent bilious
fever known as the flora pestis or
pestis idericia. Beeves has collected
a number of quotations relating
to it.
2 bis] So binis vicibus, just below.
Tighernach records a former ap
pearance of the same disease in

Ireland in 550, which Adamnan
may have included ' nostris tem-
pori bus.' See too the Four Masters
under 543 and 548. Under the
latter date they call this ' the
first Buithe Chonaill ' (jaundice).
Their authorities are of course the
original annals.
3 Italia, etc.] The Four Masters
record under 543 ' an extraordin
ary universal plague through the
world, which swept away the
noblest third part of the human
race.' How it affected St. Columba
is related above. Intr. vi. § 3.
4 Britanniae] In later Lives it is
said that St. Columba by his
prayers during the former plague
obtained that it should not pass
the Moyola water into Ulster.
See above, Intr. vi. § 4. The
Scoti Britanniae were the Irish
colony which had existed in some
form even before the Dalriadic
settlement in 502.
5 monies] See Britanniae Dorsum,
i. 34 m, p. 44.

126 VITA SANCTI COLUMBAE.
aeternus provocatur iudex ; utrisque tamen hue usque,
patienter ferens, ipse pepercit. Cui alii itaque haec tri-
buitur gratia a Deo collata, nisi sancto Columbae, cuius
monasteria intra utrorumque populorum terminos fundata
ab utrisque ad praesens tempus valde sunt honorificata.
Sed hoc quod nunc dieturi sumus, ut arbitramur non sine
gemitu audiendum est, quia sunt plerique in utrisque
populis valde stolidi, qui se Sanctorum orationibus a morbis
defensos nescienfes, ingrati Dei patientia male . _
abutuntur. Nos vero Deo agimus crebras grates, Columba's
qui nos et in his nostris insulis, orante pro nobis pl°p:ej
^ ' r protected.
venerabili patrono, a mortalitatum invasionibus
defendit ; et in Saxonia, regem Aldfridum visitantes ami-
cum ' adhuc non cessante pestilentia, et multos hinc inde
vicos devastante, ita tamen nos Dominus, et in prima post
bellum Ecfridi2 visitatione, et in secunda3, interiectis duo
bus annis, in tali mortalitatis medio deambulantes periculo
liberavit, ut ne unus etiam de nostris comitibus moreretur,
nee aliquis ex eis aliquo molestaretur morbo.
Hie secundus de virtutum miraculis finiendus est liber :
in quo animadvertere lector debet, quod, etiam de compertis,
in eo multa propter legentium evitandum praetermissa sint
fastidium. * a FINITUR SECUNDUS a LIBER.
¦-• SINITVP CHKVNDVC AIBEP Uteris graecis uncialibus A. explicit liber se
cundus B. C. F. S.
1 amicum] On the relations be- frith was slain in battle with the
tween Adamnan and Aldfrith, Picts in the following year.
and on this visit, see Intr. viii. s secunda] Adamnan visited. his
§ 10. royal pupil at least twice in
2 bellum Ecfridi] The expedition Northumbria, partly in order to
into Ireland reprobated by Bede obtain the return of captives
in H. E. iv. 26, A.n. 684, when taken by Beret. 'Adomnanus
Ecgfrith sent Beret, his general, captivos reducsit ad Hiberniam
' and miserably wasted that harm- sexaginta.' Ann. Ult. s. a. 686.
less nation.' The invasion may Tighernach dates this visit 687,
have been occasioned by the Irish and has a similar entry, s. ». 689.
having harboured Aldfrith. Ecg-

INCIPIUNT CAPITULA1 TEETH LIBEL
De Angelicis Apparitionibus quae vel aliis de beato viro,
vel eidem de aliis, revelatae sunt. (Praefatio. )
De angelo Domini qui eius genitrici in somnis post ipsius in
utero conceptionem apparuit. (i.)
De radio luminoso super dormientis ipsius pueri faciem
viso. (ii.)
De angelorum apparitione sanctorum, quos sanctus Bren-
denus, beati comites viri, per campum viderat comme-
antes. (in.)
De angelo Domini quem sanctus Fennio beati viri socium
itineris vidit. (iv.)
De angelo Domini, qui ad sanctum Columbam in Himba
commorantem insula per visum apparuit, missus ut
Aidanum in regem ordinaret. (v.)
De angelorum apparitione alicuius Brittonis animam ad
caelum vehentium. (vi.)
De angelorum revelata eidem sancto viro visione, qui
animam alicuius Diormitii ad caelum ducebant. (vn.)
De angelorum contra daemones forti belligeratione, Sancto
in eodem bello opportune subvenientem. (vin.)
De angelorum apparitione quos vir Dei viderat alicuius
animam nomine Columbi, fabri ferrarii, Coilrigini
cognomento, ad caelos evehere. (ix.)
De angelorum simili visione, quos vir beatus aspexerat
alicuius bene moratae feminae animam ad caelum ferre.
(x.)
De angelorum apparitione sanctorum, quos sanctus Columba
1 capitula] Supplied from Cod. B. See note above, p. 66.

128 VITA SANCTI COLUMBAE.
obvios in transitu viderat beati Brendeni animae, illius
monasterii fundatoris quod Scottiee Birra nuncupatur.
(xi.)
De angelorum visione sanctorum, qui sancti Columbani
episcopi, Moculoigse, animam ad caelum evexerant. (xn.)
De angelorum apparitione qui obviam animabus sancti
monachorum Comgelli descenderant. (xin.)
De angelorum manifestatione alicuius Emchathi animae
obviantium. (xiv.)
De angelo Domini, qui alieui fratri lapso de monasterii
culmine rotundi in Eoboreti Campo opportune tarn
cito subvenerat. (xv.)
De angelorum multitudine sanctorum visa ad beati eon-
dictum viri de caelo descendentium. (xvi.)
De columna luminosa sancti viri de vertice ardere visa.
(xvrr.)
De Spiritus Sancti descensione sive visitatione quae in
eadem insula, tribus continuis diebus, totidemque
noctibus, super venerabilem mansit virum. (xvin.)
De angelicae lucis claritudine, quam Virgnous, bonae indolis
iuvenis, qui post, Deo auctore, huic praefuit ecclesiae,
cui ego, indignus licet, deservio, super sanctum Co
lumbam in eeclesia, fratribus hiemali nocte in cubiculis
quiescentibus, descendere viderat. (xix.)
De alia prope simili celsae claritudinis visione. (xx.)
De alia parili divinae lucis apparitione. (xxi. )
De alia angelorum sancto manifestata viro apparitione ;
quos sanctae eius animae obviare ineipientes quasi mox
de corpore viderat migraturae. (xxn.)
De transitu ad Dominum sancti nostri patroni Columbae.
(xxni.) expliciunt capitula tertii LIBRI.

"HIC TERTIUS LIBER ORDITUR,
DE ANGELICIS * VISIONIBUS

PEAEFATIO.
In Primo ex his tribus hbellis libro, ut superius com-
memoratum est, de Prophetieis Eevelationibus
quaedam breviter succincteque, Domino navante, 0f the
descripta sunt. In Secundo superiore, de Vir- entire work.
tutum Miraculis, quae per beatum declarata sunt
virum, et quae, ut saepe dictum est, plerumque propheta-
tionis comitatur gratia. In hoc vero Tertio, de Angelicis
Apparitionibus, quae vel aliis de beato viro, vel ipsi de aliis,
revelatae sunt ; et de his, quae utroque, quamlibet disparili
modo, hoc est, ipsi proprie et plenius, aliis vero improprie,
et ex quadam parte, sunt manifestatae, hoc est extrinsecus
et explorative, in iisdem tamen, vel angelorum vel caelestis
visionibus lucis : quae utique talium discrepantiae visionum
suis caraxatae locis inferius clarebunt. Sed nunc, ut a
primordiis beati nativitatis viri easdem describere angelicas
apparitiones incipiamus :
CAP. I.
Angelus Domini in somnis genitrici venerabilis viri qua
dam nocte inter conceptum eius et partum apparuit, eique quasi
a-a incipit textus tertii libri de angelicis visionibus B. incipit* liber tertius de
angelicis apparitionibus et de transitu sancti columbae C D. F. S.

130 VITA SANCTI COLUMBAE. [lib. hi.
quoddam mirae pulehritudinis peplum * adsistcns detulit ; in quo
Cummian wluti universorum decorosi colores florum depicti
I- videbantur ; quodque post aliquod breve inter-
An angel vallum eius de manibus reposcens abstulit ; elevans-
appears to e e^ expandens in aere dimisit vacuo. Ilia vero
the mother * jt
of St. de illo tristificata sublato, sic ad ilium venerandi
Columba. ]iaonus v4rumj ' Cur a me,' ait, ' hoc lactificum tam
cito abstrahis pallium ? ' Ille consequenter, ' Idcirco, ' inquit, ' quia
hoc sagum alicuius est tam magnifies honoris, apud te diutius
retinere non poteris.' His dictis, supra memoratum peplum
mulier paulatim a se elongari volando videbat, camporumque
latitudinem in maius crescendo excedere, montesque et saltus
maiore sui mensura superare'' ; vocemque huiuscemodi subsecutam
audierat, ' Mulier, noles tristificari, viro enim cui matrimoniali
es iuncta foedere talem filium editura es floridum, qui quasi
unus prophetarum Dei inter ipsos connumerabitur, innumera-
biliumque animarum dux ad caelestem a Deo patriam est prae-
destinatus.' In hac audita voce mulier expergiscitur.

CAP. II.
DE RADIO LUMINOSO SUPER DORMIENTIS IPSIUS PUERI
FACIEM VISO.
Alia in nocte, eiusdem beati pueri nutritors, spectabilis
1 peplum] Beeves refers to a Libellus de ortu, cap. xv, where we
similar vision of a tree, in the are told of St. Cuthbert's nutritor
Life of St. Kiaran of Clonmac- that he was ' vir quidam magnus
noise (Cod. Marshii, cap. ai'), inter- inter omnes Hybernenses, cui
preted by St. Enna. Also to a prae multimoda suae sanctitatis
mother's vision about her son opinione nobiliores quique patriae
Finnian, in Colgan, Ada SS. 393 a. Dei servicio filios suos infor-
2 superare] The old Irish Life mandos contradiderant.' Joseph
seems to imply that it reached is styled by Adamnan ' Domini
from Clew Bay, on the coast of Iesu nutritor ' (DeLoc. Sand. i. 14).
Mayo, to the N. E. coast of Scot- Cp. 2 Kings (4 Beg.) x. 5, in the
land. Vulgate. On fosterage in Ireland,
3 nutritor] Foster-father. Many see O'Curry, Manners, etc., 355,
Irish saints are described as placed 375; Laws of Ireland, Indices, and
in childhood with clerical guar- Joyce, Hist. 85.
dians. So St. Cuthbert in the Irish

cap. m.l VITA SANCTI COLUMBAE. 131
vitae vir, presbyter Cruithnechanus ', post missam ab eeclesia
ad hospitiolum revertens, totam invenit domum cummiar
suam clara irradiatam luce 2 ; globum quippe ig- II-
oieum super pueruli dormientis faciem stantem vidit. A heavenly
Quo viso, statim intremuit, et prostrato in terram § , on.^ '
vultu valde miratus, Spiritus Sancti gratiam super when an
suum intellexit alumnum caelitus effusam. ' " ' '' " ' '

CAP. III.
DE ANGELORUM APPARITIONE SANCTORUM QUOS SANCTUS
BRENDENUS BEATI COMITES VIRI PER CAMPUM VIDERAT
COMMEANTES. Post namque multorum intervalla temporum, cum a quo
dam synodo 3 pro quibusdam veniabilibus et tam . .
excusabilibus causis, non recte, ut post in fine of St.
claruit, sanctus excommunicaretur Columba, ad Brendan
eandem contra ipsum collectam venit congre-
gationem. Quem cum eminus appropinquantem sanctus
vidisset Brendenus *, illius monasterii fundator quod Scotice
Birra5 nuncupatur, citius surgit, et inclinata facie, eum
veneratus exosculatur. Quem cum aliqui illius seniores
coetus seorsim ceteris redarguerent semotis, dicentes, ' Quare
coram excommunicato surgere eteumexoscularinonrenueris?'
1 Cruithnechanus] Cruithnechan, that battle. (Wks. vi. 468, and
diminutive of Cruithnech, Pict. Chronological Index.)
2 luce] A regular incident in * Brendenus] St. Brendan,
hagiology, as in the cases of founder of Birr, of the race of
St. Cuthbert and St. Wilfrid, and Corb Aulam, to be distinguished
four Irish saints mentioned by from St. Brendan of Clonfert. He
Beeves, who cites two classical died on the night before Nov. 29,
examples, Virg. Aen. ii. 682 ; Liv. his day in the Calendar, probably
i. 39. in 573. Ann. Tighernach at 559
3 synodo] It is not known when has ' Ascensio Brenaind in curru
this synod was held, or for what suo in aerem.'
St. Columba was condemned. 5 Birra] Genitive of Bior or Bir,
Ussher places it in 561, imme- a stream, here the proper name
diately after the battle of Cuil- of Moyola Water, co. London-
Dreimhne, and thinks it was derry, on which the monastery
assembled to condemn St. Co- stood. The town Birr is now
lumba's action in bringing about called Parsonstown.

132 VITA SANCTI COLUMBAE. [lib. hi.
taliter ad eos inquiens, 'Si vos,' ait, 'videritis ea quae mihi
Dominus hac in die de hoc suo, quem dehonoratis, electo
manifestare non dedignatus est, nunquam excommunicas-
setis quem Deus non solum, secundum vestram non rectam
sententiam, nullo excommunicat modo, sed etiam magis
ac magis magnificat.' Illi e contra, ' Quomodo, ' aiunt, 'ut
dicis, ipsum glorificat Deus, quem nos non sine causa ex-
communicavimus, scire cupimus ? ' ' Ignicomam et valde
luminosam,' ait Brendenus, ' columnam vidi eundem quem
vos despicitis antecedentem Dei hominem. Angelos quoque
sanctos per campum eius itineris comites. Hunc itaque
spernere non audeo quem populorum ducem ad vitam a Deo
praeordinatum video.' His ab eo dictis, non tantum, ultra
Sanctum excommunicare non ausi, cessarunt, sed etiam
valde venerati honorarunt. Hoc famen ' factum est hi 2
Teilte s- CAP. IV.
DE ANGELO DOMINI QUEM SANCTUS FINNIO 4 BEATI VIRI
SOCIUM ITINERIS VIDIT.
Alio in tempore, vir sanctus venerandum episcopum Finni-
onem, suum videlicet magistrum, iuvenis senem, adiit; quem
1 famen] Beeves gives tamen, fair, also a seat of royalty ; hence,
but Cod. A. has f&mm ; cp. fi^a ; like Tara, a suitable place for
Adamnan could scarcely know a synod. It is now called Teltown,
"QiJ. Famen occurs again in iii. 15. a name formed from Tailteann,
2 hi] The Irish preposition for the Irish genitive. The great
in, often found before proper circular rath, about 100 paces in
names elsewhere, e.g. in Muir- diameter, still remains in fair
chu, Stokes, Tripart. 283, ' cuius preservation. It was ' till recently
reliquiae adorantur hi Sleibti,' i.e. resorted to by the men of Meath
in Sletty, and in the Tripartite. for hurling, wrestling, and other
(ib. 222) ocus luid for muir hicu- manly sports,' says Dr. O'Do-
rach oenseiched, * and he went novan in his note on ' Four
on the sea in a coracle of one Masters,' vol. i. p. 22 (1856), but
hide.' So in the Calendar called in 1893 a car-driver from Kells
'of Oengus,' ed. Stokes, clxxv. drove past it and found it at last
hicurchan cenchodail, ' in a co- with some difficulty.
racle without a hide.' 4 Finnic] Cummian calls him
3 Teilte] A place in Meath be- Finnianus. Probably St. Finnian
tween Kells and Navan, famous of Moville is meant, as he was
in early times for its great Lammas certainly a bishop, and St. Co-

CAP. V.]

VITA SANCTI COLUMBAE.

!33

cum sanctus Finnio ad se appropinquantem vidisset, angelum
Domini pariter eius comitem itineris vidit : et, ut
nobis ab expertis traditur, quibusdam astantibus
intimant fratribus, inquiens, ' Ecce nunc videatis T]l~
sanctum advenientem Columbam, qui sui commeatus
meruit habere socium angelum caelicolam.' lis-
dent diebus ' Sanctus cum duodecim commilitonibus
discipulis '' ad Britanniam transnavigavit.

Cummian, III.

i vision
of St.
Finnio.
Cummian, IV.

CAP. V.

DE ANGELO DOMINI QUI AD SANCTUM COLUMBAM IN HI NBA
COMMORANTEM INSULA PER VISUM APPARUIT, MISSUS UT
AIDANUM IN REGEM ORDINARET.
Alio in tempore, cum vir praedicabilis in Hinba com
moraretur insula, quadam nocte in ecstasi mentis
angelum Domini ad se missum vidit, qui in manu Cunmllani
vitreum ordinationis regum habebat libnim 'A : quem
lumba was iuvenis. But there is
no reference to St. Columba in
the Life of that St. Finnian,
while in the Life of St. Finnian
of Clonard, who however is only
called a bishop in one place,
Columba is mentioned as a dis
ciple, and the present interview
is referred to. On the same un
certainty see note on ii. i, p. 70.
1 iisdem diebus] In Cummian
the third chapter ends 'qui sui
commeatus habere meruit ange
lum Domini,' and the fourth
chapter begins ' Hiisdem diebus,'
etc., and then proceeds to relate
the miracle of the water and
wine (supra, ii. 1). As St. Co
lumba is described as iuvenis by
both writers in both connexions,
there seems to be a grave ana
chronism, for he was forty-two
when he sailed over into Britain
with twelve disciples.
2 discipulis] Their names are
given in Cod. B. in a later though
early hand, probably from records

preserved at Iona, thus : 'Duo
filii Brenden, Baithene, qui et
Conin, sancti successor Columbae ;
et Cobthach, frater eius ; Ernaan,
sancti avunculus Columbae ; Dior
mitius, eius ministrator ; Bus, et
Fechno, duo filii Bodain ; Scandal
filius Bresail filii Endei filii Neil ;
Luguid Mocuthemne ; Echoid :
Tochanna Mocufircetea ; Cair-
naan filius Branduib filii Meilgi ;
Grillaan.' See Beeves, 1857,
p. 245 ; 1874, pp. Ixxi, 228, for
reff. to other places where the
list appears, and for notes on the
names. 3 vitreum librum] Perhaps so
called from glass or crystal on its
covers. Note however that it is
not a description of an actual
book, but only of an imaginary
codex seen in an ecstatic vision,
like that related by Bede, in
which ' eandidum codicem pro-
tulerunt angeli, deinde atrum
daemones.' H. E. v. 13.

134 VITA SANCTI COLUMBAE. [lib. m.
cum vir venerandus de manu angeli accepisset, ab eo iussus,
An angel legere coepit. Qui cum secundum quod ei in libro
instructs St. ers^ commendatum l Aidanum in regem ordinare
Columba . . T - , • .in
to ordain recusaret, quia magis logenanum jratrcm ems diJi-
Aidan king. gev&^ subito angelus, extendens manum, Sanctum per-
cussit flagello'', cuius livorosum in eius latere vestigium omnibus
suae diebus permansit vitae. Hocque intulit verbum, ' Pro certo
scias,' inquiens, 'quia ad te a Deo missus sum cum vitreo
libro, ut iuxta verba quae in eo legisti, Aidanum in regnum
ordines. Quod si obsecundare huic nolueris iussioni, per-
cutiam te iterato.' Hie itaque angelus Domini, cum per tres
continuas noctes, eundem in manu vitreum habens codicem,
apparuisset, eademque Domini iussa de regis eiusdem ordi-
natione commendasset, Sanctus, verbo obsecutus Domini, ad
Iouam transnavigavit insulam, ibidemque Aidanum, iisdem
St. Columba adventantem diebus, in regem, sicut erat iussus,
prophesies, ordinavit. Et inter ordinationis verba, de filiis et
nepotibus pronepotibusque eius futura prophetizavit 3 : impo-
nensque manum super caput eius, ordinans benedixit 4.
1 commendatum] This word seems ecstasy for his love of heathen
to refer to some special recommen- literature (Ep. xxii. § 30). See
dation with regard to Aedhan Bright's Chapters of E. E. Ch. Hist.
which Columba thought he saw 103. In the life of St. Corpreus
in the book, probably a suggestion of Clonmacnoise it is related how
of his own conscience mingling Malachi I, king of Ireland, was
with the vision. , scourged by demons. Colgan,
2 flagello] In a fragment of Caius Acta SS. Hib. 508. Symeon relates
(c. a. d. 200) preserved by Euse- how St. Cuthbert appeared to one
bius (Hist. Eccl. v. 28) it is said Balph (probably Flambard) in
how one Natalius, who had been his sleep, and smote the oppressor
a ' bishop ' among heretics, was of his people with his crosier.
severely beaten by holy angels Hist. Eccl. Dunelm. iii. 20.
for a whole night. Bouth, Rel. 3 prophetizavit] For a similar
Sacr. ii. 131. Bede relates how prophecy, see i. 9, p. 24.
Laurence, Archbishop of Canter- * benedixit] Conventual rather
bury, had a vision in which he than episcopal rank was the
was scourged by St. Peter for qualification most considered for
thinking of forsaking his flock the consecrator of a Scotie king.
iff. E. ii. 6; see also Alcuin in And St. Columba stood in the
Haddan and Stubbs, iii. 519, and same relation to the Dalriadic
Laurence's epitaph in Elmham's kings that the abbot of Armagh
Hist. Mon. S. Aug. Cant. Bolls Ser. occupied towards the sovereigns
p. 149). St. Jerome writes how of Ireland.
he was scourged while in an

cap. v.] VITA SANCTI COLUMBAE. 1 35
Cummeneus Albus1, in libro2 quem de virtutibus sancti
Columbae scripsit, sic dixit quod sanctus Columba de Aidano
et de posteris eius, et de regno suo, prophetare coepit,
dicens, ' Indubitanter crede, 0 Aidane, quoniam nullus adver-
sariorum tuorum tibi poterit resistere, donee prius fraudulentiam
agas in me et in posteros meos. Propterea ergo tu filiis
commenda ut et ipsi filiis et nepotibus et posteris suis
commendent, ne per consilia mala eorum sceptrum regni
huius de manibus suis perdant. In quocumque enim tempore
adversum me aut adversus cognatos meos qui sunt in
Hibernia fecerint, flagellum, quod causa tui ab angelo sustinui,
per manum Dei super eos in magnum flagitium vertetur,
et cor virorum auferetur ab eis et inimici eorum vehementer
super eos confortabuntur.'
Hoc autem vaticinium temporibus nostris completum est,
in bello Eoth s, Domnail Brecco, nepote * Aidani, The fuifil-
sine causa vastante provinciam Domnill nepotis 5 ment.
Ainmuireg. Et a die ilia usque hodie adhuc in proclivo
sunt ab extraneis ° : quod suspiria doloris pectori incutit.
1 Cummeneus Albus] Seventh 'nephew for grandson,' as in
abbot of Iona. Intr. viii. § 6. 1 Tim. v. 4.
2 libro] The Life of St. Columba 5 nepotis] Grandson, being son
by Cummian. It is the first Life of Aedh, son of Ainmire.
in Colgan's collection, though ' in prodivo ab extraneis] In de-
published by him as anonymous, cline or decadence caused by
under the mistaken belief that strangers. The text of Cummian
the second Life therein is Cum- gives the fulfilment more pre-
mian's. It was afterwards pub- cisely ; ' Quod ita factum est ;
lished, with small variations, in mandatum namque viri Dei
the works mentioned above, in transgredientes, regnum perdi-
the Preface. derunt,' cap. v. Beeves thinks
3 Roth] Magh Bath, supposed the last words refer to the depar-
to be Moira in county Down. The ture of the sceptre from the
battle was fought in 637. house of Gabhran to that of
4 nepote] Grandson ; he was son Loarn, which happened about
of Eochodius Buidhe, who as a 681, and that, as Cummian died
child had rushed into St. Co- 669, the passage must be a later
lumba's arms, and been named addition. For prodivum (neut. adj.
by him to succeed his father as as subst.) see Georges, Wortfor-
king (i. 9). From this use of men, s. v.
nepos comes the older use of

136 VITA SANCTI COLUMBAE. [lib. hi.

CAP. VI.
DE ANGELORUM APPARITIONE ALICUIUS BEATI BRITONIS
ANIMAM AD CAELUM VEHENTIUM.
Alio in tempore, cum vir sanctus in Ioua commoraretur
insula, quidam de suis monachis, Brito1, bonis
Cummian, actibus intentus, molestia correptus corporis, ad
d 'rVT~ 1. extrema perductus est. Quem cum vir venerandus
St. Columba x *
sees a soul in hora sui visitaret exitus, paulisper ad lectulum
taken to e^m aSsistens, et ei benedicens, ocius domum egre-
heaven. '
ditur, nolens videre morientem. Qui eodem momento
post sancti de domu secessum viri praesentem finiit vitam.
Tum vir praedicabilis, in plateola 2 sui deambulans monasterii,
porrectis ad caelum oculis, diutius valde obstupescens, admira-
batur. Quidam vero frater, Aidanus nomine, filius Libir,
bonae indolis et religiosus homo, qui solus de fratribus
eadem adfuit hora, flexis genibus, rogare coepit ut Sanctus
eidem tantae admirationis causam intimaret. Cui Sanctus,
' Nunc sanctos angelos in aere contra adversarias potestates
belligerare vidi; Christoque agonothetae" gratias ago quia
victores angeli animam huius percgrini, qui primus apud nos
in hac insula mortuus est4, ad caelestis patriae gaudia
1 Brito] A British, monk at ilona, Irish term for a cemetery, and
probably St. Odhran. connected with Reliquiae. The
2 plateola] See note on platea, story referred to may be founded
i. 50, p. 63. on this of Adamnan concerning
3 agonothetae] Originally the 'Brito,' or on some other tradition
superintendent of the public of a real conversation between
contests in games, here applied Columba and Odhran, distorted
to Christ as the witness of a con- by passing through minds on
flict. which pagan ideas retained con-
4 primus mortuus est] There is a siderable hold. It all but implies
curious story in the old Irish that Odhran offered himself to
Life, quoted by Beeves here, be buried alive, to which local
about St. Odhran expressing his tradition long after added the
willingness to be the first to be still more ghastly circumstance,
buried in Iona, and then dying. that once, when the tomb was
The principal and now only opened, he was found alive, and
cemetery in Iona is still called uttering such fearful words that
Oram, the cemetery of Odh- the grave had to be closed imme-

ran, Reilig or Relic being a common diately. Celtic hagiology affords

cap. vn.1 VITA SANCTI COLUMBAE. 137
evexerunt. Sed hoc quaeso sacramentum nemini in vita mea
revelcs. ' CAP. VII.
DE ANGELORUM REVELATA EIDEM SANCTO VIRO VISIONE, QUI
ANIMAM ALICUIUS DIORMITI AD CAELUM DUCEBANT.
Alio in tempore, quidam Hiberniensis peregrinus ad
Sanctum perveniens, per aliquot apud eum a similar
menses in Ioua commanebat insula. Cui vir vision.
beatus alia die, 'Nunc,' ait, 'quidam de provincialibus tuis
clericis ad caelum ab angelis portatur, cuius adhuc ignoro
nomen.' Frater vero, hoc audiens, coepit secum de provincia
perscrutari Anteriorum1 qui Scotice Indairthir2 nuncupantur,
et de illius beati hominis vocabulo ; hocque consequenter
intulit verbum, inquiens, ' Alium Christi scio militonem qui
sibi in eodem territorio, in quo et ego commanebam, mo-
nasteriolum construxit, nomine Diormitium.' Cui Sanctus
ait, ' Ipse est de quo dicis, qui nunc ab angelis Dei in
paradisum deductus est.' Sed hoc etiam non negligenter
adnotandum est, quod idem vir venerabilis multa sibi a Deo
arcana, ab aliis celata, sacramenta, nullo modo in hominum
notitiam prodi passus sit, duabus, ut ipse aliquando paucis
intimaverat fratribus, causis existentibus ; hoc est, ut
iactantiam devitaret, et ad semetipsum interrogandum,
insustentabiles turbas de se aliqua interrogare volentes,
divulgata revelationum fama, non invitaret.
at least one other example of a sacrifice.' But the legend of St.
supposed parallel to the Hindoo Odhran has possibly arisen out of
custom of dharna, in the volun- the ancient superstition that a
tary self-cremation of Miliuc, building could be made secure by
St. Patrick's old master (Muirchu walling up a human being alive
in Stokes, Tripart. 276). On the (cp. 1 Kings xvi. 34 ; Joshua vi. 26)
same in modern times see Car- or some animal, in the founda-
leton, Traits, etc. i860, ii. 95 n. tions. See Elton, Origins, etc.,
He says, ' It is not, I believe, more 263.
than forty, or perhaps fifty years, l Anteriorum] See i. 43 n., p. 55.
since a priest committed his body 2 Indairthir] Compounded of
to the flames for the purpose of ind, an old form of article in
saving his soul by an incrematory nom. pi. , and airthir, easterns.

138 VITA SANCTI COLUMBAE. [lib. iii.
CAP. VIII.
DE ANGELORUM CONTRA DAEMONES FORTI BELLIGERATIONE
SANCTO IN EODEM BELLO OPPORTUNE SUBVENIENTIUM.
Alia die, vir sanctus, in Ioua conversans insula, remoti-
orem ab hominibus locum, aptumque ad orationem,
Cummian, ^ samous guaesivit : ibidemque cum orare coepisset,
. — — subito, ut ipse postea paucis intimaverat fratribus,
between videt contra se nigerrimam daemonum cum ferreis
good and veruous adem, proeliari : qui, sicuti sancto viro per
evil angels. jr j. j
Spiriium revelatum erat, monasterium eius invadere,
et multos ex fratribus iisdem volebant iugulare sudibus '. Ipse
vero contra tales aemulos unus homo innumeros, accepta
Pauli armatura apostoli 2, forti conflictu dimicabat. Et ita
ex maiore diei parte utrinque dimicatum est, nee innumerabiles
unum vincere poterant, nee eos unus de sua valebat insula
repellere ; donee angeli Dei, ut Sanctus post quibusdam non
multis retulerat, in adminiculum affuere ; quorum timore pro-
turbati daemones loco cessere. Eademque die, Sanctus ad
monasterium post daemoniorum reversus de sua insula
effugationem, hoc de eisdem turmis hostilibus verbum pro
fatur, inquiens, ' Illi exitiabiles aemuli qui hac die de huius
terrulae, Deo propitio, regione, angelis nobis subvenientibus,
ad Ethicam effugati sunt 8 terram, ibidemque saevi invasores
fratrum monasteria invadent, et pestilentes inferent morbos,
quorum molestia infestati, multi morientur. ' Quod iisdem
1 sudibus] Properly stakes, but the demons into the sea they
here the iron darts just men- emerged and dwelt in the savage
tioned ; perhaps to be taken figu- wilds of Seangleann in S. W.
ratively as referring to the pesti- Donegal, where they remained
lences mentioned below. Cp. Ps. undisturbed until St. Columba at
xci. 5. Horn. II. A. 48. the bidding of an angel drove
2 armatura apostoli] Eph. vi. them once for all into the sea
13-17. Bede represents St. Cuth- after a violent conflict, and
bert as using the same spiritual with the help of his bell, the
armour when he drove the fiends Dubhduaibseach. The parish of
from Fame. Vit. S. C. 17. Glencolumbcille derives its name
3 effugati sunt] There is a wild from this legend, as told by Manus
legend of later date to the effect O'Donnell in 1520.
that after St. Patrick had driven

cap. ix.] VITA SANCTI COLUMBAE. 139
diebus, iuxta beati praesoientiam viri, ita et factum est. Et
post, interveniente biduo, ei revelante Spiritu, ' Bene,' ait,
' Baitheneus, auxiliante Deo, dispensavit ut eiusdem ecclesiae
cui, Deo auctore, praeest, in Campo Lunge, ieiuniis et
orationibus collectio ' a daemonum defendatur invasione :
ubi nemo, excepto uno qui mortuus est, hac vice morietur.'
Quod ita, iuxta vaticinium eius, expletum est. Nam cum
multi hi ceteris eiusdem insulae monasteriis 2 eodem morbo
morerentur, nemo, nisi unus de quo Sanctus dixit, apud
Baitheneum in sua est mortuus congregatione.
CAP. IX.
DE ANGELORUM APPARITIONE QUOS VIR DEI VIDERAT ALICUIUS
ANIMAM, NOMINE COLUMBI, FABRI FERRARII, COILRIGINI COG-
NOMENTO, AD CAELOS EVEHERE.
Quidam faber ferrarius in amediterranea 3 Scotiae habitabat
a parte, eleemosynarum operibus satis intentus,
et ceteris iustitiae actibus plenus. Hie, cum 0f aev,ia'gv.
ad extrema in bona senectute perduceretur, smith
supra memoratus Columbus cognominatus Coil- c^pJ^en °
riginus 4, eadem hora qua de corpore eductus est,
sanctus Columba in Ioua commanens insula, paucis quibus
dam se circumstantibus sic profatus senioribus, ' Columbus
Coilriginus,' ait, ' faber ferrarius, non incassum laboravit, qui
de propria manuum laboratione suarum praemia, emax0,
felix, comparuit aeterna. Ecce enim, nunc anima eius
a Sanctis vehitur angelis ad caelestis patriae gaudia. Nam
a-a media parte hybernie que vocatur midi habitabat D,
1 collectio] Called congregatio just there in i. 3, p. 18, where see note;
below. cp Joyce, Hist. 130.
2 monasteriis] Adamnan men- * Columbus Coilriginus] A smitli
tions Artchain as well as Campus in mid Ireland, possibly of the
Lunge, and, considering its extent, tribe Cailraighe. Colum Gobha,
the ecclesiastical remains and ' the smith,' is in the Calendars
names of places from Saints, etc. at June 7.
are very numerous in Tiree. 5 emax] Fond of buying, like
3 mediterranea] Durrow is placed edax, bibax, furax, etc.

140 VITA SANCTI COLUMBAE. [lib. in.
quodcunque de suae artis negotiatione acquirere potuit, in
egenorum eleemosynas expendit.' CAP. X.
DE ANGELORUM SIMILI VISIONE QUOS VIR BEATUS ASPEXERAT
ALICUIUS BENE MORATAE FEMINAE ANIMAM AD CAELUM
FERRE. Alio itidem in tempore, vir sanctus in Ioua conversans
Al that insulai quadam die, subito oculos ad caelum
of a good dirigens, haec profatus est verba, ' Felix mulier,
woman. fe]^ kerie morata, cuius animam nunc angeli
Dei ad paradisum evehunt. ' Erat autem quidam religiosus
frater, Genereus nomine, Saxo 1, a pistor, opus b pistorium
exercens, qui hoc audierat verbum ex ore Sancti prolatum.
Eademque die mensis, eodem terminato anno, Sanctus eidem
Genereo Saxoni, 'Miram rem video,' ait; 'ecce, mulier de
qua, te praesente, praeterito dixeram anno nunc mariti sui
religiosi cuiusdam plebeii in aere obviat animae, et cum
Sanctis angelis contra aemulas pro ea belligerat potestates :
quorum adminiculo, eiusdem homuncionis iustitia suffra-
gante, a daemonum belligerationibus erepta, ad aeternae
refrigerationis locum anima ipsius est perducta.'
CAP. XI.
DE ANGELORUM APPARITIONE SANCTORUM QUOS SANCTUS
COLUMBA OBVIOS IN TRANSITU VIDERAT BEATI BRENDF.NI
ANIMAE, ILLIUS MONASTERII FUNDATORIS QUOD SCOTICE
BIRRA NUNCUPATUR.
Alia itidem die, dum vir venerandus in Ioua conversaretur
" A. B. C. D. F. S. pictor Colg. Boll.
b A. pistorum B. C D. F. S. pictorium Colg. Boll.
1 Saxo] See i. i n., p. 12. vation of painting or illumination
2 pistor] Colgan and the Bollan- in Iona, while Dr. John Smith,
dists, perhaps misled by an error in his Life of St. Columba, has ac-
in a transcript, read pictor. This cused Colgan ' and other Catho-
reading has led Keller and West- lies ' of wilfully altering the word
wood to refer to the passage as to justify paintings.
supposed evidence of the culti-

cap. xn.] VITA SANCTI COLUMBAE. 141
insula, mane primo suum advocat saepe memoratum minis-
tratorem Diormitium nomine, eique praecipit, in- „
Cummian,
quiens, Sacra celeriter Eucharistiae ministeria prae- vn.
parentur. Hodie enim natalis l beati Brendeni dies.' Angels de-
' Quare,' ait minister, ' talia missarum2 solemnia scend to
hodierna praeparari praecipis ? nullus enim ad nos soulofSt.
de Scotia sancti illius viri obitus pervenit nuncius.' Brendan
'Vade,' tum ait Sanctus, ' meae obsecundare iussioni
debes. Hac enim nocte praeterita b vidi subito apertum caelum,
angelorumque choros sancti Brendeni animae obvios descendere :
quorum luminosa et incomparabili claritudine totus eadem hora
illustratus est mundi orbis.'
* CAP. XII.
DE ANGELORUM VISIONE SANCTORUM QUI SANCTI COLUMBANI
EPISCOPI, MOCU LOIGSE, ANIMAM AD CAELUM EVEXERANT.
Quadam itidem die, dum fratres, se calceantes, mane ad
diversa monasterii opera ire praepararent, Sanctus
e contra ea die otiari praecipit, sacraeque oblationis viii. '
obsequia 4 praeparari, et aliquam, quasi in Domi- . nc,els bear
nico 6, prandioli adiectionem fieri. ' Meqae,' ait, the soul of
'hodie, quamlibet indignus sim, ob venerationem ap™ifse°
illius animae quae hac in nocte " inter sanctos
angelorum choros vecta, ultra siderea caelorum spatia ad
paradisum, ascendit, sacra oportet Eucharistiae celebrare
mysteria''.' Et his dictis fratres obsequuntur, et, iuxta Sancti
1 natalis] See ii. 45 n., p. 124. senses of obedience, and military
* missarum] The term missa was, service, naturally followed the
as here, commonly applied to the ecclesiastical senses of pomp, cere-
Eucharistic service, but was not mony, ritual. Obsequia here means
limited to it. See Intr. iv. § 7, ' ritual requirements.' Obsequium
and note on vespertinalem missam, and Obsequiae came to be used es-
ch. 23, p. 158. pecially of funeral rites, for which
3 nocte praeterita] As in the case special ritual was employed ; hence
of St. Columba, the death during our word obsequies.
the night was commemorated on 5 in Dominico] We have here an
the following day. Hac in node early example of the ' Sunday
is used of the previous night in ch. dinner.'
12; ep. Cummian viii. (node in hac). ° hac in nocte] See note on ch 11.
1 obsequia] From the classical 7 mysteria] Cummian adds ' pro

142

VITA SANCTI COLUMBAE.

[lib. III.

iussionem, eadem ociantur die: praeparatisque sacris, ad
ecclesiam, ministeriis, quasi, die solenni a albati 1 cum Sancto
pergunt. Sed forte, dum inter talia cum modulatione 2
officia billa consueta decantaretur bdeprecatios, in qua sancti
Martini commemoratur nomen, subito Sanctus ad cantores,
eiusdem onomatis ad locum pervenientes, 'Hodie 4 ' ait, 'pro
sancto Columbano episcopo decantare debetis5.' Tunc omnes
qui inerant fratres intellexere quod Columbanus6, episcopus
Lagenensis 7, cams Columbae amicus, ad Dominum emigraverit.
Etpost alicuius temporis intervallum, aliqui de Lagenica com-
meantes provincia ° ea nocte eundem obiisse nunciant episcopum
qua Sancto ita revelatum est ".

» A. abbati B. C aabbati Colg. Boll.
b-b illam conBuetam deprecaretur prefacionem D.

anima sancta quae nocte in hac
inter angelos veeta est.' See note
on ch ii.
albati] Used again in chs. 16
and 23, and probably with refer
ence to linen garments, not to
white as a 'liturgical colour.'
' Sabbati ' is another instance of
corruption of the text in Colgan
ami the Bollandists.
2 cummodulatione] See i. 42 n., p. 54.
3 deprecatio] The Oratio super Dip-
tycha, represented in the Boman
Mass by the Moments Domine in the
Canon. The Gallican form -of the
prayer as used at Aries is given
by Mabillon (De Liturg. Gall. lib. i.
cap. 5, num. 12, p. 43) and by
Beeves in his note here. Some
thing like this prayer was prob
ably used by the early Irish
Church, and it is remarkable that
in the list of names which it
contains, St. Martin comes last,
with the exception of the local
Bishop Caesarius, who died in
542, and is not likely to have been
commemorated in Iona. St. Martin
however was held in special
veneration in the Celtic Church
by reason of St. Patrick's alleged
association with him.

4 Hodie] Immediately before
this word Cummian says ' Et inter
sacra sancti sacrificii mysteria.'
5 decantare debetis] St. Columba
directed them to add the name of
Columbanus after that of Martin,
and perhaps composed on the spot
Proper prayers like those in Neale
and Forbes' Ancient Liturgies, e. g.
on p. 305. The seventh centuiy
MS. from which these were taken
came from the Irish monastery of
Bobio (ib. p. 205 \ On prayer for
the dead, see Warren, ch. ii. § 10.
6 Columbanus] sive Colmanus
Mocu Loigse, i.e. Mac U Loighse,
of the clan descended from
Loigsech Cennmor, son of Conall
Cernach, a famous hero of the first
century. 7 Lagenensis] In, not ' of ' Lein
ster, diocesan episcopacy being
then unknown in Ireland.
8 Lagenica provincia] Leinster.
The original name was Galian ;
this is said to have been changed
to Laighen not from the name of
a man, but from the use there of
a peculiar broad-pointed spear so
called. On the termination -ster,
see i. 2 n.
' revelatum est] The whole narra-

cap. xiv.] VITA SANCTI COLUMBAE. 143
CAP. XIII.
DE ANGELORUM APPARITIONE QUI OBVIAM ANIMABUS SANCTI
MONACHORUM COMGELLI DESCENDERANT.
Alio in tempore, vir venerandus, cum in Ioua conversa-
retur insula, quadam subitatione incitatus, signo *
personante, collectis fratribus, 'Nunc,' ait, 'ora- corn^ets0
tione monachis abbatis Comgelli auxiliemur, hac the aid
in hora in Stagno demersis Vituli 2 ; ecce enim hoc 0S0U°ay
momento in aere contra adversarias belligerant
potestates, animam alicuius hospitis simul cum eis demersi
eripere conantes.' Tum, post lacrymosam et intentam ora-
tionem cito ante altarium surgens, inter fratres pariter in
oratione prostratos, laetificato vultu, 'Christo,' ait, 'gratias
agite, nunc enim sancti angeli, Sanctis obviantes animabus,
et ipsum hospitem, ereptum a daemonum belligerationibus,
quasi victoriales liberarunt belligeratores. '
CAP. XIV.
DE ANGELORUM MANIFESTATIONS ALICUIUS EMCHATHI ANIMAE
OBVIANTIUM.
Alio in tempore, vir sanctus, ultra Britanniae Dorsum
iter agens, seeus Msae fluminis lacum, subito
inspiratus Spiritu Sancto, ad fratres pariter com- comgefo
meantes, 'Properemus,' ait, ' Sanctis obviam the soul
angelis, qui de summis caeli regionibus ad prae- ° an af,e
ferendam alicuius gentilici animam emissi, nos
illuc usque pervenientes expectant, ut ipsum, naturale bonum3
per totam vitam usque ad extremam senectutem conservan-
tem, priusquam moriatur, opportune baptizemus.' Et, haec.
dicens, sanctus senex in quantum potuit comites festinus
praecedebat, donee in ilium devenit agrum qui Airchart-
tive is very similar to that of the p. 43, and Senxhus Mor, iii. 27 ;
death of Haduuald in Bede's Life ' The law of nature was with the
of St. Cuthbert., ch. 34. men of Erin until the coming of
1 signo] See ii. 42 n., p. 1 18. the faith in the time of Laeghaire
2 Stagno Vituli] In Irish Loch son of Nial. It was in his time
Laodh, now Belfast Lough. Patrick came.'
3 naturale bonum] See i. 33 11.,

144

VITA SANCTI COLUMBAE.

[lib. III.

dan ' nuncupatur : ibidemque quidam repertus senex, Em-
chatus nomine, audiens a Sancto verbum Dei praedicatum,
et credens, baptizatus est, et continuo, laetus et securus,
cum angelis obviantibus ei, ad Dominum commigravit. Sed
et filius eius Virolecus credens cum totadomo est baptizatus.

CAP. XV.
DE ANGELO DOMINI QUI ALICUI FRATRI LAPSO DE MONASTERII
CULMINE ROTUNDI IN ROBORETI CAMPO OPPORTUNE TAM
CITO SUBVENERAT.
Alio in tempore, vir sanctus, dum in tuguriolo '' suo scribens
sederet, subito eius immutata facies, et hanc puro de
pectore promit vocem, dicens, ' Auxiliare, auxiliare.'
Duo vero fratres ad ianuam stantes s, videlicet
Colgu, filius Cellachi, et Lugneus Mocublai,
causam talis subitae interrogant vocis. Quibus vir
venerabilis hoc dedit responsum, inquiens, 'Angelo
Domini, qui nunc inter vos stabat, iussi ut alieui
ex fratribus de summo culmine magnae domus i lapso tam cito
subveniret, quae his in diebus in Boboreti Campo fabricatur. '
Hocque consequenter Sanctus intulit famen 6, inquiens, ' Valde
admirabilis et paene indicibilis est angelici volatus pernicitas, Jul-

Cummian, X.
An angel
helps one
who fell
down a
round
tower.

1 Airchart-dan] GJen Urquhart,
locally pronounced Arochdan.
2 tuguriolo] See note on i. 25.
3 ad ianuam stantes] From this
passage and those referred to in
note on i. 25, it would seem that
St. Columba while sitting in his
cell was usually attended by one
or two of the brethren, to receive
orders, or take part in study.
4 magnae domus] In the heading,
monasterii rotundi. Dr. Petrie has
shown that an ecclesiastical round
tower is almost certainly what is
meant. (Round Towers, 1845, p. 387 ;
but his account of the MSS. is
wrong ; see Beeves here ) Beeves
observes that this passage points
to the primary use of round towers

as monastic abodes distinct from
the small cells, before they ac
quired the name of Cloc teach or
Campanile from a secondary use.
The building of this maior domus
seems to be referred to in i. 29.
Notker Balbulus says' Cum sederet
in quadam insula scribens, et in
alia domus altissima aedificaretur, et
quidam de culmine eius enormis
fabricae ad terram corruere coe-
pisset,' etc. (Martyrol. Jun. 9, in
Canisiiiect Antiq. 1725, t. II, pars
iii. p. 140). Petrie does not seem
to have known of this passage,
which is quoted by Beeves in ed.
1857, p. 217. Notker (of St. Gall)
died 912.
5 famen] See iii. 3 n.

cap. xvi.] VITA SANCTI COLUMBAE. 145
gureae, ut aestimo, celeritati parilis. Nam ille caelicola, qui hinc
a nobis nunc, illo viro labi incipiente, avolavit, quasi in ictu
oculi, priusquam terram tangeret, subveniens, cum sublevavit ;
nee ullam fracturam aut laesuram ille qui cecidit sentire
potuit. Quam stupenda, inquam, haec velocissima et oppor-
tuna subventio, quae, diclo citius, tantis maris et terrae interia-
centibus spatiis, tam celerrime l effici potuit.'
CAP. XVI.
DE ANGELORUM MULTITUMNE SANCTORUM VISA AD BEATI
CONDICTUM VIRI DE CAELO DESCENDENTIUM.
Alio itidem in tempore, quadam die, vir beatus in Ioua
conversans insula, fratribus congregatis, cum
ingenti animadversione, denunciavit, ad eos Cummian,
dicens, ' Hodie in occidentalem nostrac campulum 2  -
, , . . .. , . Many angels
insulae solus exire cupio ; nemo itaque ex vobis me vigit g^
sequatur".' Quibus obsecundantibus, solus quidem, Columba
ut voluit, egreditur. Sed frater quidam, callidus Angels' hill :
explorator 4, alia means via, in cuiusdam monti- an over-
,,. , . • • -, . curious
celli cacumme, qui eidem supereminet cam- brother.
pulo, se occulte collocat ; videlicet illius causam
solitariae beati egressionis viri explorare cupiens. Quem cum
idem explorator de monticelli vertice, in quodam illius cam-
puli collieulo stantem, et expansis ad caelum manibus orantem,
oculosque ad caelum elevantem conspiceret, mirum dictu, et
ecce subito res miranda apparuit, quam idem supra memoratus
homo, ut aestimo, non sine permissione Dei, de propioris
monticelli loco, oculis etiam corporalibus aspexerat, ut
nomen Sancti et eius honorificentia, quamvis ipso nolente, ob
hanc manifestatam visionem postea magis in populis devul-
1 celerrime] Cp. Dan. ix. 21. out at night to watch St. Cuthbert
2 campulum] See i. 37 n., p. 48. praying in the sea. Bede, Vit.
* nemo me sequatur] Not even the S. C. x.
ordinary field-work was to inter- 5 monticelli] Probably Cnoc Orain,
fere with the privacy of the saint. between the monastery and the
1 callidus explorator] Like the Maehar, and commanding a view
Coldingham brother who stole of the Colliculus Angelorum.

146 VITA SANCTI COLUMBAE. [lib. hi.
garetur. Nam sancti angeli, eaelestis patriae cives, niira advo-
lantes subitatione, sanctum virum orantem circumstare coeperunt,
albatis induti vestibus ; et post aliquam eum beato sermocina
tionem viro, ilia eaelestis caterva, quasi se exploratam sentiens,
ad summa citius repedavit caelorum. Beatus et ipse vir, post
angelicum condictum, reversus ad monasterium, iterum col-
lectis fratribus, cum quadam non mediocri obiurgatione inquirit
quis de illis esset transgressionis obnoxius. Quibus conse
quenter se nescisse protestantibus, ills, conscius sui inexcusa-
bilis transgressus, ultra non sustinens delictum celare suum,
flexis genibus, in medio fratrum choro, coram Sancto, veniam
supplex precatur. Quem Sanctus seorsum ducens, ingenicu-
lanti cum grandi commendat comminatione, ut nulli hominum
Injunc- *^e ^a angelica visione in diebus eiusdem beati
tion to viri aliquid etiam parvum occultum aperiret.
Post egressum vero de corpore sancti viri, illam
eaelestis coetus apparitionem fratribus cum grandi intimavit
protestatione. Unde hodieqae et locus illius angelici condicti
rem in eo gestam suo proprio protestatur vocabulo, qui Latine
potest diei Colliculus Angelorum, Scotice vero Cnoc Angel '.
Hinc itaque animadvertendum est, et non negligenter per-
Md ' ht scl*u*ana^urDJ quantae etquales ad beatum virum,
watchings in hyemalibus plerumque noctibus, insomnem,
and et in locis remotioribus, aliis quiescentibus,
visions. , ' ^- '
orantem '-, angelicae fuerint et suaves frequenta-
tiones, quae nullo modo venire in hominum notitiam
1 Cnoc Angel] See ii. 44 n., p. 120. a painting at Carlisle Cathedral,
From sidh, pronounced shee, comes TT . , , ...
the Irish bean-sidhe (Banshee), Her stude he nakyd m y° se
woman of the fairy mansions, to all dauid psalter sayd had he.
sidhe signifying not only the St. Godrie used to pray naked in
fairies, but their habitations. the Wear the night through, hin-
Joyce, I. 179, Hist, 139 ; O'Curry, dered neither by ice nor by snow
MS. Materials, 504, and see N.E.D. (LibeU. de Vita, xxxiii). Beeves
2 orantem] O'Donnell states that gives a number of references to
St. Columba recited the Psalter Irish hagiology for subjecting the
every night immersed in cold body to extreme cold. Add to
water. As to St. Cuthbert, see these, for St. Patrick, Tripartite,
p. 145 m Hence the couplet under 407,485.

cap. xvn.] VITA SANCTI COLUMBAE. 147
potuere : quae procul dubio valde numerosae fuerunt ; si
etiam quaedam ex ipsis quoquo modo ab hominibus, vel in
die vel noctu explorari potuerint ; quae absque dubitatione
paucae admodum ad earum comparationem angelicarum fre-
quentationum, quae videlicet a nemine sciri poterant. Hoc
idem similiter et de quibusdam luminosis manifestationibus
annotandum, quae a paucis exploratae, inferius "caraxa-
buntur. CAP. XVII.
DE COLUMNA LUMINOSA SANCTI VIRI DE VERTICE ARDERE VISA.
Alto in tempore quatuor, ad sanctum visitandum Colum
bam, monasteriorum sancti fundatores de Scotia
transmeantes, in Hinba eum invenerunt insula ; Cummian, XII
quorum illustrium vocabula Comgellus Mocu 
Aridi, Cainnechus Mocu Dalon, Brendenus Mocu ^^fT
Alti, Cormacus Nepos Leathain. Hi uno eodem- comet on St.
que consensu elegerunt ut sanctus Columba coram ^eTd*18
ipsis in eeclesia sacra Eucharistiae consecraret
mysteria. Qui, eorum obsecundans iussioni, simul cum eis,
die Dominica ex more, post Evangelii lectionem1, ecclesiam
ingreditur, ibidemque, dum missarum sollemnia celebraren-
tur, sanctus Brendenus Mocu Alti, sicut post Comgello et
Cainnecho intimavit, quendam criniosum 2 igneum globum, et
valde luminosum, de vertice sancti Columbae, ante altare stantis,
et sacram dblationem consecrantis, tamdiu ardentem, et instar
alicuius columnae sursum ascendentem, vidit, donee eadem per-
fieerentur sacrosancta ministeria.
a taxabuntur D. tractabuntur male Colg. Boll.
1 post Evangelii lectionem] This 2 criniosum] Hairy, a word added
looks as if the Gospel was read by Adamnan to Cummian's ac-
outside the little church, to per- count, to explain that the globe
sons in the position of catechu- of fire had a tail like a comet.
mens (cp. Bona, Per. Lit. lib. I, cap. Beeves cites a parallel from Sulp.
xvi. § 1). But there seems to be Severus's Life of St. Martin,
. no positive evidence of such an ' Globum ignis de capite eius vidi-
arrangement. Cummian's words mus emicare, ita ut in sublime
are, 'Sed illi post Evangelii recita- contendens longum admodum
tionem viderunt quendam ' etc. crinem flamma produceret.'
L 2

I48 VITA SANCTI COLUMBAE. [lib. hi.

CAP. XVIII.
DE SPIRITUS SANCTI DESCENSIONE SIVE VISITATIONE QUAE IN
EADEM INSULA TRIBUS CONTINUIS DIEBUS ET NOCTIBUS
SUPER VENERABILEM MANSIT VIRUM.
Alio in tempore, cum sanctus vir in Hinba commaneret
Cummian insula, gratia sancti spiraminis super eum dbunde
xiiii. et incomparabiliter effusa, per triduum mirabiliter
Visions in mansit, ita ut per tres dies totidemque nodes, intra
Hinba. obseratam et repletam caelesti claritudine domum
manens, nullum ad se accedere permitteret, neque manducans
neque bibens. De qua videlicet domo, immensae claritatis
radii, per rimulas valvarum, et clavium foramina, erumpentes,
noctu visebantur. Carmina quoque quaedam spiritalia et
ante inaudita decantari ab eo audiebantur. Sed et multa
quaedam, ut ipse post coram paucis admodum professus est,
occulta ab exordio mundi arcana aperte manifestata vide
bat : Scripturarum quoque sacrarum obscura quaeque et
difficillima, plana, et luce clarius aperta, mundissimi cordis
oculis patebant. Baitheneumque alumnum1 non adesse
querebatur ; qui si forte adesset illo in triduo, vel de prae
teritis vel de futuris deinceps saeculis ab ore viri beati
quaedam plurima, ab aliis ignorata hominibus, mysteria
describeret ; aliquantas quoque sacrorum explanationes
voluminum. Qui tamen Baitheneus, in Egea insula '' venti
contrarietate detentus, usquequo illi trinales illius incom-
parabilis et honorificae visitationis dies, et totidem noctes,
terminarentur, adesse non potuit.
1 alumnum] See Intr. viii. § 1, Columba, founded a monastery,
and p. 130 n. St. Columba ap- and was put to death with his
pears to have been nutritor or congregation of fifty-two bypirates
foster-father to Baithene. in 617. After him the church of
2 Egea insula] The island of Eig the island and ten others were
or Egg, where St. Donnan, an called Killdonan.
Irishman and disciple of St.

cap. xix.] VITA SANCTI COLUMBAE. 149

CAP. XIX.
DE ANGELICA LUCIS CLARITUDINE QUAM VIRGNO, BONAE INDOLIS
IUVENIS, QUI POSTEA, DEO AUCTORE, HUIC PRAEFUIT ECCLE
SIAE ', SUPER SANCTUM COLUMBAM IN ECCLESIA, FRATRIBUS
HYEMALI NOCTE IN CUBICULIS QUIESCENTIBUS, DESCENDERE
VIDERAT, CUI EGO, INDIGNUS LICET, DESERVIO 2-
Quadam hyemali node, supra memoratus Virgnous*, in
Dei amore fervens, ecclesiam, orationis studio, aliis
quiescentibus, solus intrat : ibidemque in quadam xv '
exedra 4, quae oratorii adhaerebat parieti, devotus „, — ~ , ,
orabat. Et post aliquantum quasi horae inter- filled with
vallum unius, vir venerandus Columba eandem h<;avenly light.
sacram ingreditur domum, simulque cum eo aurea
lux, de summa caeli altitudine descendens, totum illud
ecclesiae spatium replens. Sed et illius exedriolae separatum
conclave, ubi se Virgnous, in quantum potuit, latitare cona
batur, eiusdem eaelestis claritas luminis, per interiorem
illius cubiculi ianuam, quae ex minori patebat parte,
erumpens, non sine aliquo formidabili repleverat terrore.
Et sicut nullus aesteum et meridianum solem rectis et irre-
verberatis potest intueri oculis, sic et illam caelestem claritudinem
ille Virgnous, qui viderat, sustinere nullo poterat modo ;
quia valde oculorum reverberabat aciem ilia luminosa et
incomparabilis effusio. Quo fulminali et formidabili splen-
dore viso, in tantum idem supra memoratus frater exterritus
erat, ut nulla in eo virtus remaneret. Sanctus vero Columba,
post non prolixam orationem, egreditur ecclesiam. Virgno-
umque valde timoratum ad se crastina advocat die, hisque
brevibus compellat consolatoriis verbis, 'Bene, 0 filiole,' in-
geminans, 'hac praeterita nocte in conspeetu Dei plaaiisti, oculos
1 huic ecclesiae] Sc. that of Iona. 4 exedra] The Erdam or side-
2 deservio] Beferring to Adam- house of a Celtic church ; see Intr.
nan's abbacy, 679-704. iv. 5 2, and Petrie, Round Towers,
3 Virgnous] Fergna Brit, fourth 1845, 437-444.
abbot of Iona. Intr. viii. § 3.

150 VITA SANCTI COLUMBAE. [lib. hi.
ad terram deprimendo, claritatis timore perterritus eius ; nam,
si non ita fecisses, ilia inaestimabili obcaecarentur tui luce visa
oculi. Sed hoc non negligenter observare debebis, ut talem
I 'un - h_anc lucis manifestationem nemini unquam in
tion to mea denudes vita.' Haec itaque praedicabilis et
silence. admirabilis res, post beati viri transitum, multis,
eodem Virgnouo narrante, innotuit. Cuius scilicet Virgnoui
sororis filius Commanus, honorabilis presbyter, mihi Adam
nano de hac supra visione acaraxata aliquando, sub testifi-
catione, enarraverat. Qui etiam enarratam ab ore ipsius
Virgnoui, abbatis, et avunculi sui, ab eo in quantum potuit
visam, audierat.
CAP. XX.
DE ALIA PROPE SIMILI CELSAE CLARITUDINIS VISIONE.
Alio itidem nocte, quidam de fratribus, Colgius nomine,
filius Aido Draigniche, de Nepotibus Fechreg,
A similar . . .
vision cuius in primo tecimus mentionem , casu ad
and in- ianuam ecclesiae, aliis dormientibus, devenit,
ibidemque aliquamdiu stans orabat. Tum proinde
subito totam videt ecclesiam caelesti luce repleri : quae
scilicet fulguralis lux dicto citius ab eius recessit oculis.
Sanctum vero Columbam hora eadem intra ecclesiam orantem
ignorabat. Postque talem subitam luminis apparitionem,
valde pertimesce*hs, domum revertitur. Postera die Sanctus,
ilium advocans, asperius obiurgavit, inquiens, 'De cetero
praecavere debes, fili, ne, quasi explorator, caeleste lumen,
quod tibi non est donatum, inspicere coneris, quia te effugiet ;
et ne alieui in meis diebus quod vidisti enarres.'
CAP. XXL
DE ALIA PARILI DIVINAE LUCIS APPARITIONE.
Alio itidem in tempore, vir beatus cuidam suo sapientiam
discenti alumno'2, nomine Berchano, cuius cognomentum
a craxata A. tractata Colg. Boll.

See i. 17, p. 30. another pupil under 'literary
2 See iii. 18 n., p. 148, and Joyce, fosterage.'
Hist. 87. Berchan was probably

cap. xxi.] VITA SANCTI COLUMBAE. 151
Mesloen ', non mediocriter quadam denunciavit die, inquiens,
' Caveto, fili, ne hac sequenti nocte, iuxta tuam
... ., ' . A similar
Semper consuetudmem, ad meum appropmques light in
hospitiolum.' Qui haec audiens, contra inter- the saint's
dictum, ad domum beati viri, in noctis silentio,
aliis quiescentibus, accessit, callideque explorans4, oculos
e regione ad clavium foramina posuit, aestimans scilicet,
ut res probavit, aliquam intus caelestem visionem Sancto
manifestari. Nam eadem hora beati viri illud hospitiolum
eaelestis splendore claritudinis erat repletum : quam non
sustinens intueri, transgressor iuvenis illico aufugit. Quem
die crastina Sanctus seorsum dueens, cum magna severitate
obiurgans, haec ad eum profatur verba, dicens, 'Hac in
nocte, fili, coram Deo peecasti, nam tuae infitialis3 explo-
rationem calliditatis a Spiritu Sancto celari vel abscondi
posse inaniter putasti. Nonne ad mei ostium hospitioli
te ilia in hora appropinquantem et inde redeuntem vidi?
et nisi ego eodem momento pro te orarem, ibidem ante
ianuam, aut cadens morereris, aut tui de suis foraminibus
oculi eruerentur4. Sed tibi hac vice propter me Dominus
pepercit. Et hoc scito, quod in tua Hibernili patria luxuriose
vivens, exprobrationem facies tua omnibus patietur diebus
vitae tuae. Hoc tamen a Domino orans impetravi, ut quia
noster sis alumnus, laerymosam ante exitum agas poeni
tudinem, et a Deo misericordiam consequaris.' Quae omnia,
secundum verbum beati viri, ita ei postea contigerunt, sicuti
de eo prophetata sunt.
1 Mesloen] ' A remarkable form curious story of one who peeped
of name, which the editor is un- through the keyhole of the church
able to illustrate ' (Beeves). door at St. Columba, and whose
2 callideque explorans] Cp. ch. 16, eye was picked out through the
p. 145. hole by a tame crane that had
3 infitialis] It does not appear followed the saint into the
that Berchan had actually denied church. (Colgan, Tr. Th. 408 b,
his inquisitiveness ; the word may Acta SS. 644 b.) A similar story
stand as a strong expression for is told in the metrical Life of St.
'disingenuous.' Senan. (Acta SS. 607 a.) See
4 eruerentur] O'Donnell has a further in Beeves.

152 VITA SANCTI COLUMBAE. [lib. hi.
CAP. XXII.
DE ALIA ANGELORUM SANCTO MANIFESTATA VIRO APPARITIONE,
QUOS SANCTAE EIUS ANIMAE OBVIARE INCIPIENTES, QUASI
MOX DE CORPORE VIDERAT MIGRATURAE.
Alio in tempore \ dum vir beatus in Ioua commaneret
Cummian 'WSM^fli quadam die sancta fades eius subita mirifica
xvi. et laetifica hilaritate effloruit, oculosque ad caelum

A vision of elevans, incomparabili repletus gaudio, valde
angels com- ficaoatur. Turn, post modicum alicuius momentioli
Columba's intervallum, ilia sapida2 et suavis laetificatio in
soul. maestam convertitur tristificationem. Duo vero
viri, qui eadem hora eius tugurioli ad ianuam3 stabant, quod
in eminentiore loco 4 erat fabricatum, et ipsi cum eo valde
tristificati, quorum unus Lugneus erat Mocublai, alter vero
Pilu nuncupabatur, Saxos, causam ipsius subitae laetationis
inquirunt, et illius subsequentis maestitiae. Ad quos Sanctus
sic profatur, ' Ite in pace, nee illius laetaminis causam, nee
etiam tristincationis, a me nunc inquiratis manifestari.' Quo
audito, illacrymati, ingeniculantes, prostratis in terra vuL
tibus, supplieiter rogant, scire volentes aliquid de ilia re
quae hora eadem Sancto erat revelata. Quos valde tristi-
ficatos videns, ' Quia vos,' ait, 'amo, tristificari nolo. Promittere
prius debetis ne ulh hominum sacramentum quod inquiritis
in vita mea prodatis.* Qui continuo, secundum eius com-
mendationem, prompte promiserunt. Et, post talem pro-
missionem, vir venerandus sic ad eos proloquitur, ' Usque in
hunc,' inquiens, ' praesentem diem, meae in Britannia peregri-
nationis terdeni completi sunt anni. Interea multis ante diebus
a Domino meo devote postulavi, ut in fine tricesimi huius
praesentis anni me de meo absolveret incolatu, et ad caelestem
patriam illico advocaret. Et haec fuit mei causa laetaminis,
1 Alio in tempore] In 593, thirty ' anchoritae aeclessiae et caeteri
years after his coming to Iona, religiosi laudes sapidas offerunt.'
and four years before his death. 3 ad ianuam] See ch. 15 n., p. 144.
2 sapida] savoury. Cp. ' Book of 4 loco] Not identified.
the Angel ' in Stokes, Trip. ii. 354, 5 Saxo] See i. 1 n., p. 12.

cap. xxm.] VITA SANCTI COLUMBAE. 153
de qua vos me maesti interrogatis. Angelos enim sanctos
de excelso vidi missos thrqno ad meam de carne animam
obvios educendam. Sed ecce nunc, subito retardati, ultra
nostrae fretum insulae stant in rupe 1, scilicet volentes ad me
de corpore advocandum appropiare. Sed propius accedere
non permittuntur, mox ad caelorum summa repedaturi ; quia
Dominus quod mihi totis viribus roganti donavit, ut hac in die
ad ipsum de mundo transirem, multarum magis ecclesiarum
pro me orationes exaudiens, dido citius immutavit. Quibus
scilicet ecclesiis exorantibus sic a Domino donalum est, ut,
quamlibet contra meam voluntatem, quatuor ab -p ,
hac die mihi in carne manenti superaddantur anni. added to
Haec talis mihi maesta retardatio hodiernae tristi-
ficationis non immerito causa fuit. Quibus videlicet quatuor
futuris, Deo propitio, terminatis in hac vita annis, subita
emigratione, nulla praecedente corporis molestia, cum Sanctis
mihi obviaturis illo in tempore angelis, ad Dominum laetus
emigrabo.' Secundum haec verba, vir venerabilis, quae non
sine magno gemitu et maerore, ut traditur, necnon et ingenti
lacrimabilitate, prolocutus est, quatuor postea annis in carne
mansit. CAP. XXIII.
DE TRANSITU AD DOMINUM SANCTI NOSTRI PATRONI
COLUMBAE.
Annorum supra quatuor memoratorum termino iam ap
propinquante, post quorum completionem, finem
,. ., ... , -I-.. . Cummian,
praesentis vitae vendicus praesagator sibi tuturum xvn.
fore multo ante praesciebat tempore, quadam die, „, prT~ h
mense Maio, sicut in priore secundo scripsimus blesses Iona
libro 2, ad visitandos operarios fratres senex senio ?nu-Its i11"
fessus, plaustro vedus, pergit. Ad quos, in occidua
insulae louae laborantes parte 3, sic ea die exorsus est loqui,
1 rupe] The rocky coast of the Odhrain ; also cp. i. 25 n., p. 37.
Ross of Mull over against Iona ; 2 libro] Sc. ii. 28, p. 96.
see the Duke of Argyll's Iona, 3 in occidua parte] In the Machar
frontispiece, View from the Beilig or campulus occidentalis.

154 VITA SANCTI COLUMBAE. [lib. hi.
dicens, ' In Paschali solemnitate nuper Aprili peracta r mense,
" desiderio desideravi"* ad Christum Dominum, sicut et mihi
ab eo concessum erat, si maluissem, emigrare. Sed ne vobis
laetitiae festivitas in tristitiam veiieretur, diem meae de mundo
emigrationis paulo diutius protelari malui.' His ab eo maestis
monaehi familiares auditis interim dictis valde tristificati
sunt : quos in quantum poterat verbis coepit eonsolatoriis
laetificare. Quibus finitis, ut erat in vehiculo sedens, ad
orientem suam convertens faciem, insulam cum insulanis bene
dixit habitatoribus ; ex qua die, ut in supra memorato a cara-
xatum est libello 3, viperarum venena trisulcarum linguarum
usque in hodiernum diem, nullo modo aut homini aut
pecori nocere potuere. Post eiusdem benediotionis verba
Sanctus ad suum revehitur monasterium.
Tum proinde, paucis diebus transactis, dum missarum so
lemnia, ex more, Dominica celebrarentur die, subito,
xviii. ' sursum elevatis oculis, fades venerabilis viri florido
. ~ , respersa rubore videtur : quia, sicut scriptum est,
visits him ' Corde laetante vultus fiord V Eadem namque hora
h™ • h angelum Domini supra volitantem solus vidit intra
ipsius oratorii parietes : et quia sanctorum ange
lorum amabilis et tranquillus aspectus gaudium et exultationem
electorum pectoribus infundit, haec fuit illius subitae causa
laetitiae beato infusa viro. De qua scilicet causa inspiratae lae-
tationis, cum qui inerant ibidem praesentes inquirerent, hoc eis
Sanctus responsum, sursum respiciens, dedit, ' Mira et incom-
parabilis angelicae subtilitas naturae. Ecce enim angelus Do
mini, ad repetendum aliquod Deo carum missus depositum,
nos desuper intra ecclesiam aspiciens et benedicens, rursum per
parastieiam6 ecclesiae reversus, nulla talis vestigia exitus reliquit.'
a craxatum A. tractatum Colg. Boll.
1 Aprili peracta] Easter-day fell s libello] Sc. ii. 28, p. g6.
on Apr. 14 in 597. * Corde, etc.] The Vulgate of
2 desiderio desideravi] St. Luke Prov. xv. 13 is, 'Cor gaudens
xxii. 15. A Hebraism, perhaps exhilarat faciem.'
exactly representing our Lord's 5 parasticiam] An unexplained
words. word, probably denoting the stone

cap. xxm.] VITA SANCTI COLUMBAE. 1 55
Haec Sanctus. Sed tamen, de qualitate illius depositi ad
quod missus est angelus requirendum, nemo de circumstan-
tibus recognoscere potuit. Noster vero patronus sanctum,
propriam a Deo sibi commendatam animam, depositum
nuncupavit. Quae, sicuti inferius narrabitur, alia, senis inter-
venientibus continuis diebus, Dominica nocte ad Dominum
emigravit. Vir itaque venerabilis in fine eiusdem hebdomadis, hoc est
die sabbati ], ipse et eius pius minister Diormitius
ad proximum pergunt benedicendum horreum. u:n?:n^an'
Quod intrans Sanctus cum benedixisset, et duos ,, ~rr~
in eo frugum sequestratos 2 acervos, hoc intulit the barn
verbum cum gratiarum actione, inquiens, ' Valde and the
congratulor meis familiaribus monachis, quia hoc
etiam anno, si quoquam a vobis emigrare me oportuerit,
annuumsufficientem habebitis. ' Quo audito verbo, Diormitius
minister tristificari coepit, et sic dicere, ' Huius anni tempore,
pater, saepius nos contristas, quia de tuo transitu crebro
commemoras.' Cui Sanctus hoc dedit responsum, 'Aliquem
arcanum habeo a sermusculum, quem, si mihi firmiter pro-
miseris, nemini ante meum denudare obitum, de meo tibi
egressu aliquid manifestius intimare potero.' Quam cum
talem minister promissionem, iuxta voluntatem Sancti, flexis
genibus, terminasset, vir venerandus consequenter sic pro
fatur, ' Haec in sacris voluminibus dies Sabbatum nuncupatur,
quod interpretatur requies. Et mihi vere est sabbatum haec
hodierna, quia huius praesentis laboriosae vitae mihi ultima
est, in qua post meas laborationum molestias sabbatizo 3 ;
ft sermonusculum D.
roof, called culmen ecclesiae in the bath proper. 2. To rest, as in
Vita Secunda of Colgan, cap. 30 the capitula of Boniface cited by
(Tr. Th. 329 a). Ducange, 'diebus Dominicis sabba-
1 sabbati] See i. 16 n., p. 29. tizare ; ' Elmham, Vit. Hen. V,
2 sequestratos] Probably 're- 'Nee ab infestatione custodum
served ' ; cp. ' caro et olera seques- continua ullo dierum per obsi-
trata' in Trebellius Pollio. (Scrip- dionis tempora sabbatizat.' St. Co-
fores Historiae Augustas, xxiv. 22, 2). lumba would use the word with
3 sabbatizo] 1. To keep the Sab- reference to Heb. iv. 9.

156 VITA SANCTI COLUMBAE. [lib. iii.
et hoc sequenti media venerabili Dominica node1, secundum
eloquia Scripturarum2, patrum agradiar viam. lam enim
Dominus meus lesus Christus me invitare dignatur ; ad
quem, inquam, hac mediante nocte, ipso me invitante,
emigrabo. Sic enim mihi ab ipso Domino revelatum est'
Haec maesta minister audiens verba, coepit amare flere.
Quem Sanctus in quantum potuit consolari conabatur.
Post haec Sanctus horreum egreditur, et ad monasterium
revertens, media residet via, in quo loco postea
The old crux, molari infixa lapidi s hodieque stans, in
makes his margine cernitur viae. Dumque ibidem Sanctus,
farewell ut praefatus sum, senio fessus, paululum sedens,
saint requiesceret, ecce albus occurrit caballus, obe-
diens servitor, qui scilicet lactaria bocetum4 inter
et monasterium vascula gestare consueverat. Hie ad Sanc
tum accedens, mirum dictu, caput in sinu eius ponens, ut
credo inspirante Deo, cui omne animal rerum sapit sensu
quo iusserit ipse Creator, dominum a se suum mox emi-
graturum, et ipsum ultra non visurum sciens, coepit
plangere, ubertimque, quasi homo, lacrymas in gremium
Sancti fundere, et valde spumans flere. Quod videns
minister, coepit ilium flebilem0 repellere lamentatorem :
sed Sanctus prohibuit eum, dicens, ' Sine hunc, sine nostri
amatorem, ut in., hunc meum sinum fletus effundat amaris-
simi plangoris. Ecce tu, homo cum sis, et rationalem
animam habeas, nullo modo scire de rneo exitu potuisti,
nisi quod tibi ego ipse nuper manifestavi : huic vero bruto
et irrationali animanti, quoque modo ipse Conditor voluit,
w ingrediar C.
1 nocte] The night preceding and socket for a wayside cross.
Sunday, on which the Sunday See note on i. 45, p. 58.
services begin. 4 bocetum] For bucetum, cow-
2 Scripturarum] The reference is house, or perhaps cow- pasture.
to Josh, xxiii. 14 and 1 Kings Colgan's Vita Secunda here has
(3 Beg.) ii. 2, ' Ego ingredior viam bostarium. See Glossary.
universae terrae ' (Vulg.). ° flebilem] Weeping ; cp. ' la-
3 molari lapidi] A disused mill- mentable ' in Dan. vi. 20, A. V.
stone would make a good base

cap. xxm.] VITA SANCTI COLUMBAE. 157
egressurum a se dominum manifesto revelavit.' Et haec
dicens maestum a se revertentem equum benedixit minis-
tratorem. Et inde egrediens, et monticellum monasterio superemi-
nentem ' ascendens, in vertice eius paululum stetit, who b]esses
et stans, ambas elevans palmas, suum bene- the monas-
dixit coenobium, inquiens, 'Huic loco, quamlibet tery'
angusto et viii, non tantum Scotorum reges, cum populis,
sed etiam barbararum et exterarum gentium regnatores,
cum plebibus sibi subiectis, grandem et non mediocrem
conferent honorem 2 : a Sanctis quoque etiam aliarum eccle-
siarum non mediocris veneratio conferetur.'
Post haec verba, de illo descendens monticellulo, et ad
monasterium revertens, sedebat in tugurio Psalte- Cummisn
rium scribens ; et ad ilium tricesimi tertii psalmi xx.
versiculum perveniens ubi scribitur, ' Inquirentes transcribes
autem Dominum non deficient3 omni bono,' 'Hie,' ait, the Psalter;
' in fine cessandum est paginae ; quae vero sequuntur Bai
theneus scribat.' Sancto convenienter congruit decessori
novissimus versiculus quem scripserat, cui nunquam bona
deficient aeterna : successori vero sequens patri, spiritalium
doctori filiorum, ' Venite, filii, audite me, timorem Domini
docebo vos, ' * congruenter convenil ; qui, sicut decessor com-
mendavit, non solum ei docendo, sed etiam scribendo, suc
cessit. Post talem superius memoratum terminatae versum perscrip-
tum paginae, Sanctus ad vespertinalem Dominicae noctis
1 supereminentem] See p. 40 n. west of the cathedral church,
Dr. Beeves thought that the Beilig hardly seems to command the
Orain was on the site of the more ancient site so well. See
original monastery, which how- Intr. vii. § 2.
ever was possibly about 300 yards 2 honorem] Iona was a favourite
north of the mediaeval ruins, and burial-place of kings and chief-
if so the mons or monticellus men- tains for many centuries.
tioned here and in i. 30 may well 3 deficient] The text is as in the
have been Cnoc na bristeadh Vulgate of Ps. xxxiii. n (or
clach, an isolated rocky knoll xxxiv. 10), except that the Vulg.
just outside the remains of the reads minuentur.
vallum. Torr Abb, which is due 4 Ps. xxxiii. 12, Vulg. or xxxiv. n.

158 VITA SANCTI COLUMBAE. [lib. hi.
a missam a ingreditur ecclesiam : qua continuo consummata, ad
hospitiolum revertens, in lectulo residet pemox;
xxi. ' M^* Pro stramine nudum habebat petram, et pro
~~j — pulvillo lapidem '¦*, qui hodieque quasi quidam iuxta
to the sepulcrum eius titulus s stat monumenti. Ibidem
church for ^a(j,Me residens, ultima ad fratres mandata, solo
vespers, * ' .
and ex- audiente ministro, commendat, inquiens, ' Haec
hortsthe Y0^js q filioli, novissima commendo verba, ut
brethren. ' . '
inter vos mutuam et non fictam habeatis chari-
tatem, cum pace : et si ita, iuxta sanctorum exempla patrum,
observaveritis, Deus, confortator bonorum, vobis auxilia-
bitur, et ego, cum ipso manens, pro vobis interpelldbo * ; et
non tantum praesentis vitae necessaria ab eo sufficienter
administrabuntur, sed etiam aeternalium bonorum praemia,
divinorum observatoribus praeparata, tribuentur.' Hucusque
extrema venerabilis patroni verba, quasi de hac taediali
peregrinatione ad caelestem patriam transmeantis, brevi
textu narrata deducta sunt.
Post quae, felici appropinquante novissima paulisper
hora, Sanctus conticuit. Tum proinde media node6 pul-
* officium B.
1 vespertinalem missam] The first ' titulus] Usually an inscription
Vespers of the Sunday, said on or epitaph, but often in the Vul-
Saturday evening, called missa in gate, etc., a pillar simply, as in
ii. 5, p. 76. So Ducange, ' Missa, pro Gen. xxxviii. 18, 22. See Bonsch,
quovis Ecclesiastico officio quod Itala und Vulgata, 326. The mean-
in aedibus sacris peragebatur, ing is that the stone pillow stood
interdum sumitur.' The original by the grave telling its own
meaning was the same as missio tale. A stone marked with a
or climissio, which seems to have cross, and exactly of a form
been extended to any service at suitable for a pillow, is still
the end of which the congregation shown at Iona as that of St.
was dismissed, though the con- Columba.
nection is not quite clear, and 4 interpelldbo] See ii. 45 n., p.
finally to the Eucharist alone. 124.
The reading of Cod. B. is in 5 media node] He had previously
accordance with the later limi- attended the vespertinalis missa,
tation of the term missa. rested on his bed, and spoken
2 lapidem] St. Kieran of Saiger farewell words to Diormit. He
and St. Kiaran of Clonmacnoise now rose for Matins and perhaps
both, like Jacob, used stones for Lauds, referred to below in the
their pillows. (Colg. Acta SS. expression hymnis matutinalibus
471a; Cod. Marshii, 1476b). finitis.

cap. xxm.] VITA SANCTI COLUMBAE.

159

sata personante clocca ', festinus surgens, ad ecclesiam pergit,
citiorque ceteris currens, solus introgressus iuxta
altare flexis in oratione genibus recumbit ; Dior- xxn. '
mitius minister, tardius prosecutus, eodem momento He~goes to
eminus totam intrinsecus ecclesiam angelica luce erga the church
Sanctum repleri videt : quo ad ianuam appropin- again'
quante, eadem lux visa ocius recessit: quam etiam alii de
fratribus pauci, et ipsi eminus astantes, viderant. Diormitius
ergo, ecclesiam ingrediens, flebili , ingeminat voce, ' Ubi es,
Pater?' Et, necdum, dllatis fratrum lucernis, per tenebras
palpans, Sanctum ante altarium rccubantem invenit: quem
paululum erigens, et iuxta sedens, sanctum in suo gremio posuit
caput. Et inter haec coetus monachorum cum luminaribus
accurrens, patre viso moriente, coepit plangere. Et, ut ab
aliquibus qui praesentes inerant didicimus2, Sanctus, necdum
egrediente anima, apertis sursum oculis, ad ulrumque latus cum-
mira vultus hilaritate et laetitia circumspiciebat ; sanctos
scilicet obvios intuens angelos. Diormitius tum sanctam
sublevat ad benedicendum Sancti monachorum chorum
dexteram manum 3. Sed et ipse venerabilis pater,
M * ' gives his
in quantum poterat, simul suam movebat manum, last
ut videlicet quod voce in egressu non valebat MessinS;
animae, etiam motu manus fratres videretur benedicere. Et
post sanctam benedictionem taliter significatam, continuo spiritumi
exhalavit. Quo tabernaculum corporis egresso,
. . 7 . , .... and dies.
jacies rubens, et mirum in modum angelica visione
exhilarata, in tantum remansit, ut non quasi mortui, sed

1 clocca] See i. 8n., p. 24. Cum- custom. Bishops are commonly
mian here has campana. represented holding the crosier
2 didicimus] Adamnan was born in the left hand while blessing
twenty-seven years after the death with the right. Beeves mentions
of Columba, and came to Iona a curious Irish legend that when
before he was twenty-eight (Intr. St. Ulltan cursed the Danes he
viii. § 9), so that he might very extended his left hand, but that
well have known many who knew if he had used his right, instead
St. Columba. of the destruction of 150 ships,
3 dexteram manum] According to no foreigner would ever have
the appropriate and universal settled in Ireland.

l6o VITA SANCTI COLUMBAE. [lib. m.
dormientis videretur viventis. Tota interim personabat maestis
plangoribus eeclesia.
Sed non praetereundum videtur quod eadem hora beatae
transitus animae, cuidam Hiberniensi Sancto re-
i revealed velatum est. In illo namque monasterio quod
to a holy Scotica nominatur lingua Cloni-finchoil 1, quidam
Ireland h°mo era^ sanctus, senex Christi miles, qui
Lugudius vocitabatur, filius Tailchani, iustus et
sapiens. Hic itaque primo mane cuidam aeque Christiano
militi, Fergnouo nomine, suam enarravit visionem,
cum ingenti gemitu, dicens, 'Hac praeterita nocte media
sanctus Columba, multarum columna ecclesiarum, ad Domi
num transiit, et in hora beati exitus eius Iouam insulam,
ad quam corpore nunquam perveni, totam angelorum
claritudine in spiritu vidi irradiatam, totaque spatia aeris
usque ad aethera caelorum, eorundem angelorum claritate
illustrata ; qui ad sanctam ipsius animam perferendam, de
caelis missi, descenderunt innumeri. Altisona quoque
carminalia, et valde suavia audivi angelicorum coetuum can-
tica2 eodem momento egressionis inter angelicos sanctae
ipsius animae ascendentes choros.' Hanc angelicam mani-
festationem Virgnous 3, ut praedictum est, qui ab ore sancti
illius senis cui revelata erat, indubitanter didicerat, iisdem
diebus de Scotia remigans 4, Hinba in insula reliquis diebus
vitae suae permanens, sancti Columbae monachis saepius
enarrabat. Qui videlicet Virgnous, post multos in sub-
iectione inter fratres irreprehensibiliter expletos annos, alios
1 Cloni-finchoil] Cluain finnchoill, again at his burial. Offices, Bipon,
' meadow of the white hazel.' 1893, p. 27. Eddii, Vita Wilfr.
Perhaps Bosnarea, on the Boyne. 62, 63.
2 cantica] So in the Bipon Offices 3 Virgnous] called Fergnous above.
of St. Wilfrid, we read, 'eadem * remigans] When we bear in
hora non sine magno stupore mind the extensive use of oars in
astantium quidam mirae dulce- marine navigation, as above, ii.
dinis avium concentus auditus 42, 45, pp. 117, 122, there seems
est in nube ; fuitque sapientum to be no occasion, either here
opinio quod esset congratulatio or a little below, for Beeves's
angelorum.' This singing was at suggestion of remigrans. (Glossaryy
his death ; the voices were heard ed. 1857, s. v.)

cap. xxm.] VITA SANCTI COLUMBAE. 161
duodecim ' in loco anachoretarum in Muirbulcmar 2, vitam
ducens anachoreticam, Christi victor miles, explevit. Hanc
praedictam visionem, non solum paginis inscriptam repe-
rimus, sed et ab aliquibus expertis senioribus, quibus ipse
Virgnous retulerat, sine ullo didicimus cunctamine.
Eadem quoque hora aliam visionem, aliter revelatam, unus
ex eis qui viderant, Christi miles, valde senex,
cuius nomen etiam potest diei Ferreolus, Scotice righT J
vero Ernene 3, gente Mocufirroide 4, qui inter seen in
aliorum sancti Columbae monachorum reliquias, oneSa •
et ipse sanctus monachus, in a Dorso a Tomme " sepultus, cum
Sanctis resurrectionem expectat 6, mihi Adamnano, illo iuveni7
in tempore, cum grandi retulerat testificatione, dicens, ' Ilia
in nocte qua sanctus Columba de terra ad caelos feHci et
beato fine transiit, ego et alii mecum viri laborantes in
captura piscium in valle piscosi fluminis Fendae8, subito
totum aerei illustratum caeli spatium vidimus. Cuius
miraculi subitatione permoti, oculos ad orientem elevatos
convertimus, et ecce, quasi quaedam pergrandis ignea ap
paruit columna, quae in ilia nocte media sursum ascendens
ita nobis videbatur mundum illustrare totum, sicuti aesteus
et meridianus sol, et postquam ilia penetravit columna
caelum, quasi post occasum solis, tenebrae succedunt. Huius
itaque claritudinem luminosae et praedicabilis columnae,
non tantum nos, qui simul in eodem loco ineramus, cum
a-a doreo tomae B. dorso thomae C druim thuama D.
1 duodecim] See note on i. 22, 4 Mocufirroide] Mocu or Mac-ua-
p. 35. Fir-Boidhe. For Boidhe cp. Korku-
2 Muirbulcmar] ' Sea-inlet of the reti, i. 47 n., p. 59, and for Mocu
sea.' Possibly in Hinba or Elena see Glossary.
insula (Eilean-na-Naoimh) where 5 Dorsum Tomme] Druim thu-
there are beehive cells that may ama, now Drumhome, co. Done-
have been tenanted by Virgnous. gal. See Joyce, i. 14.
See Elena insula, ii. 18 n., p. 86. 6 expectat] So the Irish saints
3 Ernene] In Latin Ferreolus. used to speak of the place where
Ernan or Ernin is a diminutive they would be buried, as the place
of the old word iarn, 'iron,' now of their resurrection.
written iarann (with furtive 7 iuveni] See p. 159 n.
vowel). Cod. D. gives the name 8 Fendae] The Finn, co. Done-
in the modern form Iarannan. gal, a tributary of the Foyle.

162 VITA SANCTI COLUMBAE. [lib. hi.
ingenti admiratione vidimus, sed et alii multi piscatores,
qui sparsim per diversas fluminales piscinas1 eiusdem flu
minis piscabantur, sicut nobis post retulerant, simili ap
paritione visa, magno pavore sunt perculsi.' Harum igitur
trium miracula visionum eadem transitus hora venerandi
apparentium patroni, aeternos ei a Domino collatos pro-
testantur honores. Ad propositum revertamur.
Interea post sanctae egressum animae, hymnis matutinalibus '
terminatis, sacrum corpus de eeclesia ad hospitium,
Cummian, unde paulo ante vivens venerat, cum canora
 ' fratrum reportatur psalmodia, honesteque ternis"
The body ^ie&ws et totidem noctibus honorabiles rite explentur
for burial, exequiae. Quibus in Dei sapidis laudibus termina
tis, sancti et beati patroni venerabile corpus,
mundis involutum sindonibus, et praeparata positum in a rata-
busta4, debita humatur cum veneratione, in luminosa et
aeternali resurrecturum claritudine.
De supra memoratis ergo tribus illis exequiarum diebus
Cummian more peractis ecclesiastico, quod nobis ab expertis
xxiv. traditum est, huius prope finem enarrabitur libri.
A prophecy Quidam namque aliquando unus de fratribus coram
fulfilled, venerabili viro simpliciter loquens, ' Ad celebran-
das,' ait ad Sanctum, ' tuas, post tuum obitum exequias, totus
harum provinciarum populus hanc Iouam remigans replebit
insulam.' Quod verbum audiens Sanctus consequenter ait,
' 0 mi filiole, non ut loqueris sic res probabit, nam promiscuum
populi vulgus nullo modo ad meas poterit exequias venire ;
» A. B. rata busta F. intra busta C. in rata tabeta D. catabusta suo iure Boll.
1 fluminales piscinas] Fish-pools ; 537 a, 730 a).
a pool in a river is called pistina i ratabusta] This unique and
Berachi in Acta SS. Aug. torn. iii. unexplained term must denote
660 b. a coffin or a tomb. Beeves suggests
2 hymnis matutinalibus] Matins, that rata may have crept into
and perhaps Lauds. the text from praeparata, or be the
3 ternis, etc.] See above, ii. 39 n., fern, of ratus, fixed (mentally),
p. in. But St. Patrick's obsequies agreeing with busta, «, box, or
are said to have lasted for twelve perhaps a form of bustum, a grave.
days, St. Senan's for eight. Seven Surius reads intra busta and the
was the pagan number. (Stokes, Bollandists in catabusta, but Col-
Tripartite, p. 255 ; Colgan, Acta SS. gan, in rata busta.

cap. xxm.] VITA SANCTI COLUMBAE. 163
mei soli familiares monaehi mea sepulcralia complebunt, et
exequialia honestdbunt officia. Quod verbum eius propheti-
cum, statim post transitum ipsius, omnipotentia Dei adim-
pleri fecit : nam per tres illas exequiales dies et nodes, grandis
sine pluvia facta est ventosa tempestas, qua fortiter prohibente ',
nullus hinc inde navicella vectus transfretare poterat. Et
post consummatam beati sepultionem viri continuo tempestate
sedata, et cessante vento, totum tranquillatum est aequor.
Perpendal itaque lector quanti et qualis 2 apud Deum praedi-
cabilis patronus honoris habeatur, cui aliquando Cummian,
in carne mortali conversanti Deo dignante, oranti, xsv'
tempestates sedatae sunt, et maria tranquillata ; Epilogue.
et rursus, quando necesse habuit, supra memo- iUmba's
rata occasione, orta fiamina ventorum, et ventosa, miracles.
cum voluit, concita sunt aequora, quae subsequenter, ut
superius dictum est, expletis eius sepulturae ministeriis, in
magnam conversa sunt tranquillitatem.
Hic itaque nostro praedicabili patrono vitae terminus fuit,
ista meritorum exordia ; qui, secundum senten- jjeflecti0ns
tias Scripturarum, aeternis comes triumphis, on his
Patribus additus, Apostolis et Prophetis con-
sertus, numero aggregatus albatorum millium Agnino in
sanguine suas Sanctorum qui laverunt stolas 3, Agnum
ductorem comitatur, virgo immaculatus, ab omni integer
1 prohibente] In Bede's Life of Sa7ictis, ' quanti et qualis honoris
St. Cuthbert, ch. 36, is a story of haec electa et praedicabilis civi-
a storm that arose to punish tas,' i. e. Jerusalem.
certain brethren by detaining 3 stolas] The word used in the
them when they hesitated to Vulgate of Bev. vii. 14, etc. Stola
accept his hospitality in Fame. (, 0-T0A77) originally meant any long
After a while the storm-stayed outer garment, especially that
and doubtless hungry visitors worn by the Boman matrons,
overcame their shyness, and and it is sometimes so used in
began to boil the goose which ecclesiastical Latin, as in the
St. Cuthbert had offered to them. Ambrosian hymn, ' Ad coenam
Then it came to pass that, as the Agni providi, Et stolis albis
pot boiled up, so did the sea candidi,' referring to the bap-
cease from its boiling. tismal robes at Easter. It is used
2 quanti et qualis] This expression, of the chasuble, or, like our word
here taken from Cummian, is 'vestment,' of a set of vestments.
used by Adamnan in the De Locis {Did. Christian Ant. s. v.) It is not
M 2

164 VITA SANCTI COLUMBAE. [lib. iii.
labe, ipso Domino nostro lesu Christo dignante : cui est
cum Patre honor, virtus, laus, gloria, et imperium sempi-
ternum in unitate Spiritus Sancti, per omnia saecula
saeculorum 1.
Post horum trinalium lectionem libellorum, quisque
diligens annotet lector quanti et qualis meriti
his fame sanctus saepe supra memoratus praesul vene-
randus, quantae et qualis apud Deum honorifi-
centiae fuerit aestimatus, quantae et quales angelicae ad
ipsum, et luminosae frequentationes, fuerint ; quanta in eo
prophetalis gratia, quanta dialium efficientia virtutum ;
quanta et quam frequens eum divini luminis claritudo in
carne mortali adhuc commorantem circumfulserit ; quae,
etiam post egressum animae de tabernaculo corporis almis-
simae, sicuti quibusdam electis ostensum habetur compertum,
locum in quo ipsius sancta pausant ossa 2 usque hodie eadem
eaelestis claritas frequentare non cessat, et sanctorum frequens
visitatio angelorum. Et haec etiam eidem beatae memoriae
viro a Deo non mediocris est collata gratia, qua nomen
eius non tantum per totam nostram Scotiam 3, et omnium
totius orbis insularum maximam Britanniam, clare divulgari
promeruit, in hac parva et extrema oceani Britannici com
moratus * insula ; sed etiam ad trigonam 5 usque Hispaniam,
clear how the term came to be fives (cp. Greek avairavcrao-Sai) see
applied to the long band now note 140, in Warren, p. 264. ' In
known as a ' stole.' The most the old Irish Annals, the death
probable explanation is that this of an ecclesiastic is generally ex-
band was at first the ornamental pressed by dormivit, quievit, pausavit,
border of the original stola, which or obiit ; that of a layman by
has remained as a survival. mortuus, iugulatus, or occisus est, as
1 See ii. 32 n., p. 100. the case might be. De Loc. Sand.
2 pausant ossa] This expression ii. 10.' (Beeves, 1857, in Glossary.)
alone would show that the author 3 nostram Scotiam] Adamnan's
wrote earlier than the ninth cen- own country, Ireland.
tury, before which time St. Co- 4 commoratus] A nominative ab-
lumba's remains were enshrined. solute, 'though he lived.'
Bede uses words to the same 5 trigonam] This term is more
effect in H. E. iii. 4. On St. Co- obviously applicable to Trinacria
lumba's shrine and its migrations, (Sicily), but it is applied to Spain
see Beeves, 1857, 312-318. For by Aethicus in his cosmography,
the use of pausare and its deriva- printed with Pomponius Mela, etc.,

CAP. XXIII.]

VITA SANCTI COLUMBAE.

165

et Gallias, et ultra Alpes Peninas 1 Italiam sitam pervenire,
ipsam quoque Bomanam civitatem, quae caput est omnium
civitatum. Tantus et talis honor noscibilis1' eidem Sancto
inter ceterae divinae donationis munera condonatus scitur
a Deo, qui se diligentes amat, et eos qui eum sapidis
magnificant laudibus magis ac magis glorificans, immensis
sublimat honoribus, qui est benedictus in saecula. Amen.
Obsecro * eos quicunque voluerint hos describere libellos,
immo potius adiuro per Christum, iudicem saeculorum, ut
postquam diligenter descripserint, conferant, et emendent4
cum omni diligentia, ad exemplar unde a caraxerunt, et hanc
quoque adiurationem hoc in loco subscribant.
Quicunque ° hos virtutum libellos Columbae legerit, pro me
Dorbbeneo 6
Dominum deprecetur, ut vitam post mortem aeternam pos-
sideam. ft craxerunt A. traxerunt Colg. Boll.
follows : — 'Op/cl£tu o"e rbv pieraypa-
JpopLtvov to fiiBXiov rovro, Kara too
ttvpiov rjpwv 'I^ffoC Xpiarov, ical /card
ttis tvdo£ou irapovoias aiirov ^y «PX€~
rai Kpivai {aWay nal vtKpom, 'iva
dvrtBdKrjs b fxeTeypaifico, Hal icarop-
dcjjorjs avrb ttoos to avriypacpov rovro,
bdtv pL€T€ypa\poj €mpi€\a>5' teal rbv
op/coy rovrov dfioiws pi€Taypo\tf/ets, real
6rjoeis iv t<£ avrtypatpai. Cp. Eev.

Leyden, 1722, p. 729. For evi
dence of a colony from Britain in
Spain (Gallicia), see Haddan and
Stubbs, Councils, vol. ii. pt. i, 99 ff.,
The knowledge of St. Columba
might reach Spain through this
colony. 1 Alpes Feninas] The Bennine
Alps, between the Valais and
Upper Italy.
2 noscibilis] The non - Irish
writers who have mentioned
St. Columba are Bede, Alcuin,
Walafridus Strabo, and Notker
Balbulus, all later than Adamnan.
Bede did not know either Cum
mian's or Adamnan's Life. See
H. E. iii. 4, 'feruntur scripta ha-
beri.' 3 obsecro] There is a similar
adjuration preserved by Eusebius
(H. E. v. 20) from a work by
Irenaeus now lost, as also, in
a Latin translation, by St. Jerome
(De Viris lllustr. § 35). This is
the oldest colophon of the kind
by a Christian writer, and is as

6 See note 1 on p. 166.

xxn. 10, 19.
4 emendent] See note on i. 23,
P- 36.
6 quicunque, etc.] There are
colophons more or less similar in
other famous Irish MSS., as for
example in Mac Begol's Gospels,
' Macregol dipin|cxit hoc euan-
ge|lium : Quieum|que legerit j
Et intellegerit | istam narratio|-
nem orat (sic) pro | macreguil
scripto|ri,' in a coloured border
of Irish patterns (Lindisfarne and
Rushworth Gospels, Surtees Soc,
part iv, frontispiece). In the
Book of Armagh, the scribe, who
died in 845, appends at the ends

1 66

VITA SANCTI COLUMBAE.

of various portions 'pro ferdom-
nacho ores.' The colophon of the
Book of Durrow is, ' Bogo beati-
tudinem | tuam see praesbiter |
patrici ut quicumque | hunc li
bellum manu te|nuerit memi-
nerit colum|bae scriptoris. qui
hoc scripsi | himet euangelium
per xii | dierum spatium gtia dni
nfi s.s.' The only doubtful letters
are ' hi ' before ' met ' ; the colo
phon appears to be a, copy, ' mi '
being omitted by a scribe's error.
There is no contraction mark
over 'gtia,' nor is it known what
the letters s.s. stand for. Below,
' in a more angular, but not later
hand, ' follows, ' Ora pro me fra|ter
mi diis tecum | sit.' (Herma-

thena, 1892, No. xviii, p. 199 ;
Book of Trinity College Dublin, 159 ;
Beeves, 1857, 242). Adamnan De
Locis Sanctis has a long colophon,
which Beeves gives from Mabillon,
Ada SS. Ord. Ben. saec. iii. pt. ii,
p. 472. Venet. 1734.
1 Dorbbeneo] Dorbhene, the
scribe who wrote Codex A., is
probably identical with a Dor
bhene who was abbot of Iona for
five months in 713. See account
of the MS. in the Preface. I
am indebted to the Librarian of
the Stadtbibliothek at Schaff-
hausen for a tracing of the ori
ginal colophon, which is in red
letters and in the following
form : —

£im cum q: Hoy uinrucum
libelloy coluber \c$£
ntr pno me? donbbene'o
"ofri cle'pjie'ce'cun • uz ui
ram t>ojT monre'm £ren
nam pojyecleam

GLOSSARY

A.
Abdioare, to reject, 114.
Absolvere, to release, from sla
very, 101, 109 ; from difficult
childbirth, 114.
Accola, a resident, 44, 46, 95.
Aesteus, for aestivus, 73, &c.
Agellulus, a double diminutive of
ager, 4, &c.
Agonotheta, aycovoOer-ns, used of
Christ, 136 n. Cf. Tertull. ad
Mart. 3, ' Bonum agonem subi-
turi estis, in quo agonothetes
Deus vivus est.' But

is more common.
Albatus, clothed in white robes,
142 n, 146, 163.
Alnus, a boat, 95 n.
Alumnus, a foster-son, 15, 148 n.,
15°. 151-
Ambis, for ambabus, 90 n.
Amhra, a song of grief, elegy,
song simply, xxi. From Ir.
amor, grief.
Amphibalus (or -um), a cloak or
cowl, 19 n., 77. Bonsch, 254.
Anmohara, confessor, from the
Irish anim and cara ; literally
soul-friend, xlvi, lxxi, lxxiii.
Annuum, for annona, 155.
Anrot. See xxi n. No derivation
really known.
Anteriores, easterns, 55 n., 137.
Appetibilis, desirable, 16. Cf.
Ambr. Hexaem. v. 21, 'vade ad
apem . . . appetibilis est enim
omnibus et cara.'
Appropiare, to draw near, 153.
Cf. Ex. iii. 5, Vulg. ; Bede,
H. E. iv. 3.
Ascella, for axilla, 36 «., 78 n. Not
uncommon. See Bonsch, 96.

Axion, &£a>v, an axle, 119. See
Humerulus. B.
Barca, a ship, 39 n.
Bard. See xx n.
Bee-hive cells. See p. xxxviii.
Benedictio : (1) blessing, no bis ;
(2) the vehicle of blessing, 76 n. ;
11, 101 n.
Bibera, a drinking-cup, 101 »?.
Bocetum, a booly (Irish buaile,
from Lat. bovile), cow-pasture,
or cow-byre, 156 n.
Bocula, for bucula, 88, 89 n.
Bostarium, equivalent to boce
tum, 156 n.
Brehon. See xxii n.
Busta. See Batabusta. C.
Canaba, a kiln or kiln-house,
58 n. The building with a
round pit at Eilean na Naoimh
(Skene's Beeves, 1874, p. 321,
Anderson, Scotland, p. 99) has
probablybeenacemaoa. Carleton
in Traits, &o. i860, ii. 204, gives
the following account of an
' Inside Kiln' in modern times :
' This kind of kiln is usually —
but less so now than formerly
— annexed to respectable
farmers' out-houses, to which,
in agricultural districts, it forms
a necessary appendage. It also
serves at the time as a barn, the
kiln-pot being sunk in the shape
of an inverted cone at one end,
but divided from the barn-floor
by a wall about three feet high.
From this wall beams run across
the kiln-pot, over which, in a

1 68

GLOSSAR Y.

transverse direction, are laid a
number of rafters like the joists
of a loft, but not fastened. These
ribs are covered with straw, over
which again is spread a winnow
cloth to keep the grain from
being lost. The fire is sunk on a
level with thebottom of the kiln-
pot, that is, about eight or ten
feet below the floor of the barn.
The descent to it is by stairs
formed at the side wall.' Such
arrangements for artificial dry
ing would be made necessary
by the humid climate of Ire
land and of the Hebrides.
Capsellula, a double diminutive,
76.
Caraxare, to write, 2 n, andpassim.
It is used by Apicius, who also
has incharaxare, as well as by
post-classical writers. Bonsch,
44. 255-
Carminale, a song, 160.
Carnalis, after the flesh, earthly,
38 n, 109 ; carnaliter, 47 ».
Cashel, an encircling stone-wall.
Ir. caisel, caiseal, xxxviii.
Cathach, battle-book, xliv, Ixii.
Properly an adj. meaning 'war
like,' from cath, battle.
Caupallus, a boat, 95 ».
Cellula, 33 n.
Clooca, a bell, 24 n, 159 n.
Co-arb, Ir. comharbha, pron. cow-
orba, said to be, derived from
comh (cum), with, and forba,
inheritance (Colg. Tr. Th., 630,
col. 2), xvii.
Cognationalis, related by kin
ship, 62 n, 109, 114.
Collum, the neck of a bottle or
flask, 31™.
Condensatus, united (in case of
broken bone), 76 n.
Condictum, an appointment, in
terview, convention, 61, 63, 77,
121, 123, 146. Not an uncom
mon word in ecclesiastical
Latin ; it occurs in the hymn
Alius Prosator, attributed to St.
Columba, thus, ' Quis ad con
dictum Domini Montem con-
scendit Sinai.'

Conflcere, to consecrate, 52 n.,
57 ; an established liturgical
expression. See Beeves, 1857,
85 m., 442.
Contulus, dim. of oontus ; a punt-
pole? 96 n; a stake, 105.
Corniculum, an inkhom, 37 n.
Craticula, a gridiron, 34 m.
Criniosus, hairy, like a comet,
147 ».
Cristilia. The sole recorded in
stance of the word. The con
text shows that it must mean
either bark, from crusln, or a
projecting knot or something of
the kind, from crista, 60 n.
Cum t ac h, earlier cumdach, (1 ) build
ing, (2) covering, (3) ornament,
probably from con + teg, root of
tego,toga,&c. ; a book -shrine, lxii.
Curuca, a coracle, 117 »., 122 m.
D.
Damhliag, stone church or house,
from dam or dom= domus, andZiac
or Hag, gen. of Ha, a stone, lxix.
Depositio, burial, xlvii.
Deprecatio, 142 n.
Dialis, divine, sacred, 14 m., and
frequently.
Diminutiva. Beeves gives a list
of eighty-three diminutives
occurring in the present work.
Ed. 1857, p. 442. Some are
double, as Agellulus, Monticellulus,
&c. See Ixxxvi.
Dioecesis, the district subject to
the jurisdiction of the head of
a federation of monasteries, '
such as Iona was, 45 n.
Discursio, journeying, 118.
Disert, a hermit's cell (desertum),
Ixxv n.
Dolare, to carve ivory, 109 ; to
hollow out trees for dug-out
boats, 121 n.
Domhnaoh Airgid, lit. ' church
of silver' = dominica argenti, a
name of a shrine; hence the
enshrined Gospels ' of St. Pat
rick', so called (see p. xcv), xliv.
Dorsum, a mountain ridge, Irish
Druim, in proper names. See
Index s. v.

GLOSSAR V.

169

Druid. See xixn. It is in an
Irish MS. gloss on 2 Tim. iii. 8
that Jannes and Jambres are
called druith.
Duirthech, oratory, lxix ; ' i. e.
dair-thech, i. e. a house of oak ;
or deir-thech, i.e. a house in
which tears are shed ; or duair-
thech, i. e. a house in which
words are poured out ' (Transl.
from MS. H. 2, 16 in Library of
Trinity Coll., Dublin, in Petrie,
Round Towers, 345). The mean
ing and etymology are still
regarded as doubtful. Petrie
prefers the first of the above.
In usage it stands for oratory as
distinct from church of stone, as
in Annals of Ulster, a. n. 839,
' The burning of Armagh, with
its derthechs and daimhliag.' See
Damhliag, and Petrie, R. T. 120,
343-358.
Dun, an earthen rampart ; ' two
walls with water between them '
(O'Curry, Manners, &c. iii. 572) ;
Ir. dun, Norse tun, xxxviii.
E.
Elementum, 7 1 n.
Emax, fond of buying, 139 n.
Erdamh. See Exedra.
Eremus (in oceano vel in mari), a
desert island, 22 n, 33 bis, 115.
Esox, a salmon, 87 n, 88, 106.
Eulogia, a gift (charm), 77 n ;
the holy-bread, 82 n.
Excussorium, a threshing-floor,
89.
Exedra, exedriola, k£ttipa, the er
damh or side-house of a Celtic
church, 149 n. The Greek word
is frequently used by Josephus
in. reference to the temple.
Adamnan uses the Latin form
in De Loc. SS. i. 2, 8.
Exenium. See Xenium.
Exequiae, burial rites, 53 n, 99,
162, ; exequialia officia, 163 ;
exequiales dies, ib.
Exintero, for exentero, to evisce
rate, 92.
Explicit, expliciunt, 69 n.

P.
Famen, literally a saying, hence
a matter, event, 132 n, 144.
Feria, 29 n, 37 n.
Ferrum, a bronze knife-blade, 97J1.
Festivanox, eve of a festival, 12311.
Pilius, the Gaelic Map in proper
names, frequently.
Flebilis, sorrowful, 156)1, 159.
Ploridus, beautiful, 8911, 130, 154.
Pluminales piscinae, fish-pools,
162 n.
Possula, the part of a threshing-
floor in which the grain collects,
89.
Fretum, the Sound of Iona, fre
quently.
Fulminalis, like lightning, 149.
Furunculus, a poacher, 8 n.
G.
Genitalia, parentage, 5.
Gens, a clan, Irish cenel, 28, 33.
Gentilis, a heathen, 43 n, and fre
quently ; gentilious, heathen,
103, 143 ; gentilitas, heathen
ism, 12 n.
G ergenna, a wooden bar, 85 n.
Graecismi. The following words
occur in the present work :
Agonotheta, Axion, Caraxo,
Eremus, Guberneta, Homo-
nymus, Lithus, Onoma, Pira,
Proselytus, Protus, Sophia,
Trigonus. See p. in.
Guberneta, KvBepv-qrws, a pilot,
114. H.
Hauritorium, a flask or bottle, or
any vessel into which liquids
could be drawn, 30 n. Cp.
Cummian, cap. iv.
Hi, (1) Irish prep, for in, 132 n. ;
(2) a form of the name of Iona.
In both cases the h is purely
accentual, and Hi = h-I.
Hininglas, the green water, i.e.
the sea, 82 n.
Hospitium, guest-house, 108 n.
Humerulus, shoulder of axle,
119 n. Cf. 3 Beg. vii. 30, Vulg.
Hymni matutinales, Matins (and
Lauds ?), 162 n.

170

GLOSSARY.

I.
Inclinare, to upset, 37.
Indicibilis, indescribable, 118,
144.
Infitialis, disingenuous, 151.
Ingeniculatio, kneeling, 99 (De
Loc. SS. iii. 4).
Iniuriosus, ill-behaved, 19.
Innocentes, women and children,
93 n.
Insuadibilis, obstinate, 90.
Intransmeabilis, impassable, 116.
Irreverberatus, undazzled, 149.
Iudicialis, condign, 34.

Labefaetatio, slipping or loosen
ing, 119.
Lacrimabilitas, tearfulness, 153.
Lapidum acervus, a cairn, 44 n.
It should have been mentioned
in the note that cairns are still
raised in Scotland as well as in
Ireland. By the side of the
road leading from Glen More to
Craignure in Mull is a cairn
marking the grave of a well-
known character, 'Jones the
Pedlar,' who was found dead in
that lonely place in 1891, and
buried there. A smaller cairn
marks the exact spot where he
had died.
Laudes vespertinales, vespers,
50 n.
Leges poenitentiae, the peni
tential canons, 35 n, 108.
Librarium folium, a leaf of a
book, 78 n.
Lignum, a boat, 47.
Lis, a homestead surrounded by
an earthen rampart. Ir. liss or
less, Welsh llys, xxxviii.
Livorosus, 'black and blue,' 134.
M.
Maceria, a cashel, 51 n.
Magi, Druids, ion, 50, 81, 99,
100, 102.
Magna domus, a round tower?
144 n.
Marini vituli, 52 n.
Martyres. See Reliquiae.

Matrix eeclesia, Iona, 21.
Mediterranea pars, the middle
of Ireland, 18 n, 13971.
Milito, a soldier (fig.), 137.
Minare, to drive, 33 n. Very
common in the Vulgate. See
Bonsch, 236.
Missa nocturna, vespers, 76 n,
131 ; vespertinalis, id. 158 n ;
missarum solemnia, the mass,
52, 12461s, 14m, 147, 154.
Mocu or Maccu, perhaps Mac + ua,
or it may be a distinct word of
similar meaning. See Nepos.
Modulabiliter, 54 n.
Molaris lapis, a millstone, 156 n.
Possibly a mere block of stone,
like fui\a£ in Homer (It. xii.
161) or molares in Vergil (Aen.
viii. 250).
Monasteriolum, a little or subor
dinate monastery? 4 », 51, 115,
137-
Montioellulus (double dim.), 157 n.
Called also mons, 40 ; and mon-
ticdlus, 157.
Mos Romanorum, stone building,
122 n.
Mos Scottorum, wood building,
122 n.
Munitio, a fortress, the Irish dun,
or circular rampart, xxxviii,
50m, 61, 62m, 73, 101, 103.
Mysterium, a hidden doctrine or
exposition, 148 ; saorifioale, the
mass, 70 ; mysteria eucharis
tiae, id. 52, 141, 147 ; oblationis
sacrae, id. 52. N.
Natalis dies, a festival of a saint,
xlvii, 124 n, 141.
Naturale bonum, natural good,
not in the sense of material,
but of moral good, of which the
knowledge has been acquired
by the use of the natural reason,
in contradistinction to that of
which the knowledge has been
revealed either personally,
through grace, or mediately,
through sacred books or oral
teaching, 43 n, 143 n. So in Acta
S. Albei, in Acta SS. Hib. ex Cod.

GLOSSAR Y.

171

Salm. col. 236 ; ' quidam vir . . .
naturali bono perfectus.'
Navigare. See Bemigare.
Navis. The following equivalent
terms occur in the present work :
Anus, Barca, Caupallus, Curu-
ca, Cymba, Cymbula, Lignum,
Navicella, Navicula, Navigium,
Navis, Batis, Scaphus. See
122 n.
Navis vas, structure of the ship,
81 ; sentina, bilge-water, 82 n ;
carina, latera, puppis, prora,
pelliceum tectum, 117; sub
navi, by and under one side of
a boat ashore, 60 n ; longa, 121 ;
oneraria, 72.
Nepos, Irish ua or 0, pi. ui, dat.
pi. uibh (u in ilfocw ?). Ui or Hy is
rendered Nepotes, as in Nellis
Nepotes, the Hy-Neill. It is
difficult to determine when Mac
and Ua ceased to represent son
and grandson, and came to de
note descendant.
Nox festiva, a vigil or eve, 123 n ;
venerabilis, the eve of the
Lord's Day, 1 56 n.
Nutritor, a fosterer, 130*1.
O.
Obex, a linch-pin, ngn.
Obsequia, ritual requirements,
141 n.
Offensus, contact, 60 n. This
rendering assumes the use of
the 2nd decl. for the 4th, as in
many cases cited by BOnsch, pp.
260-262. To take it as » par
ticiple agreeing with cultello,
' being dashed against ' (the
knee) seems awkward. In that
case dimisso would be rendered
'being let fall.' Another sug
gestion is that we ought to have
offensa, 'being struck,' agreeing
with genicula. Cf. offendi, p. 106.
Ollamh (pron. Ollav). The
highest rank in any learned pro
fession. Seep. xxi. n. O'Curry,
MS. Materials, 2, 3 ; Manners, &c.
iii. 592. No derivation known.
Onoma (humanum), personal
name (ovofux), 1 n, 142.

Ordinatio, clerici, 47 ; regis, 133 ;
ordinationis liber vitreus, ib. ;
verba, 134.

Palmula, the blade of an oar, 117.
Papilio, a pavilion or tent, 12 n.;
Ex. xxxiii. 8 ; Num. xvi. 27 ; 2
Beg. xi. n, Vulg.
Paradisus, a garden, 27 n. ; the
abode of blessed spirits, 137,
140, 141.
Parasticia, vaulting or roof (?),
154 n.
Parricidalis, murderous, 28 n.
Pausare, to rest, 164 n.
Per, over or across, 33.
Per saltum, at one leap or step,
in the case of ordination to the
higher orders without previous
ordination to those below, lviii.
Pincerna, the cellarer, 30 n.
Piscina fluminalis, a fish-pool in
a river, 162 n.
Platea, the monastic enclosure,
63 n. ; plateola, id., 136.
Plumatiuneula, a feather pillow,
29.
Polairi, pi. otpolaire, a leather case
to protect a reliquary, or a pre
cious book, xlix. Also, a writing
tablet, Lat. pugillaris (Stokes,
Trip. 655). See Tiaga.
Praedicabilis, famous, 5 n, and
frequently.
Praepositura, presidency, 57.
Praepositus, a head of a subor
dinate monastic house, 41 n.,
42, 46 n., 53, 87. It often cor
responds with the later prior,
and is sometimes written pro
positus, whence provost.
Praetersorium, a stray or tres
passing animal (?), 51 Bis.
Primaria insula, Iona, 9 n.
Primarius, a religious superior,
30, 46 n. ; a chief military
officer, 43.
Primule, in the first instance,
30 n.
Proselytus, TrpoorjKvros, a stranger,
4 n., and frequently.
Protus, Trpwros, first, 71 n.
Provincia, in limited sense, 94 n.

172

GLOSSARY.

Puer, a youth, 94 ; an attend
ant, 94 n, 98.
Pulsare, to nudge, 45 n.
Pyra, irvpd, fervour, 40 n.
Pyramis, a canopy ? 19 n.
Q.
Quartodecimans. See xiv.

Batabusta, a coffin or tomb, 162 n.
Bath, a residence surrounded by
an earthen rampart = the ram
part itself. An Ir. word, xxxviii.
Refutare, to bid begone, 11 1 n.
Reliquiae, the ' remains ' of the
dead, 161. Hence the Irish
Reilig, a burial-place. Martyres,
Irish Martra, was the technical
term for a saint's relies ; hence
Kilnamartry in Cork and Mer-
thyr in Wales.
Remigare, to row, 160 n. In the
Life of St. Brendan in Acta SS.
Hib. ex Cod. Salm., the equivalent
term is navigare, as in § 6, ' ha-
bebantque prosperum ventum.
nichilque eis opus fuit navigare,
nisi tantum vela tenere,' and in
§ 46, ' dum fratres acrius navi
gare cepissent, ait vir sanctus ;
Nolite, fratres, super modum
navigare vel fatigare vos.'
Reuerbero, to dazzle, 149.
Robur, Roboretum, Roboreus,
all express the Irish Daire, Oak
wood, in place-names, e. g.
Derry, Durrow, Kildare.
Romana ci vitas, the Boman State,
125-
Romanum ius, 39 n ; mos Roma-
norum, 122 n.
Roseta, the hub of a wheel, Vit. S.
Brig, in 119M. S.
Sabbatum, Saturday, 29?!, 155
ter • sabbatizare, to rest, 155.
Sacerdos, a presbyter, 33.
Sacramentum, a holy mystery or
secret, 55 «, 64, 137 bis, 152.
Salacia unda, the ebb, 107 n.
Sapidus, savoury, 15211, 162, 165.

Sapiens, a sage, 63 n.
Scotica, Irish, ioon, and passim.
Sentina navis, bilge water, 82 n.
Sequestratus, reserved ? threshed
and winnowed ? 155 n.
Sermusculus (sermonusculus MS.
D), a little remark, 155.
Si, introducing a question, 115 n.
Signare, to observe ? to sign ?
ioo».
Signum, a bell, 118 n.
Sophia, aocpia, wisdom, 14 n.
Spiramen sanctum, holy inspira
tion, divine afflatus, 148. Cf.
4 Esdr. xvi. 63 in Vulg. : 'Et
spiramen Dei omnipotentis qui
fecit omnia.'
Stagnum, Celtic loch, in proper
names, 42*1. , 45 n. ; stagnea aqua,
47 n.
Stola, a robe, 163 n.
Sub, by, in the sense of ' under
the side of (a boat), 60 n.
Subitatio, a sudden or rapid
movement, 60, 93, 143, 146,
161.
Sudes, stakes for hurdles, 77 n.
In the ancient wattled buildings
the stakes were first driven into
the ground, and then the withs
were woven in and out. Carle-
ton mentions ' a potato-bin,
made up of stakes driven into
the floor, and wrought with
strong wicker-work' (Traits, &c.
i860, ii. 224). For ' staking ' wild
animals, 105 ; figurative, 138 n.
T.
Tabula, a board of a platform,
37 n ; a writing-tablet, 46 n.
Taedialis, weary, 158.
Tailcend, probably Adze-head
(Asciciput) from tal, adze, and
cenn, head, xlii n.
Terdeni, thirty, 152.
Tiaga, pi. of Hag, a leather bag
or satchel for the ordinary car
riage of books, xlix. Lat. theca.
In p. 78 n., read tiag.
Tigerna, a chieftain, 54 n.
Titulus, a monument, 158 n.
Transmotatio, shifting, 8. See
Transmutare.

GLOSSAR Y.

173

Transmutare, to shift, 44. The
reading in Codex A. is transmo
tata ; see the last word. Motare
is used in De Loc. SS. iii. 4 :
'quodcunque Domino consecra-
tur nullo modo redimi possit
aut motari ; nam si quis mota-
verit, et quod motatum est, et
pro quo motatum, sanctifica-
bitur Domino.' Cf. Gen. i. 21,
Vulg., ' omnem animam vi-
ventem et motabilem.' The
confusion of ' o' and 'u' is com
mon in Irish MSS.
Trinales, three, 61, 148, 164 ;
'Trinalium lignorum,' De Loc.
SS. iii. 3.
Tuguriolum, St. Columba's cell,
37 n-f 45, 85> 144, 152. The form
in Cod. A., as in De Loc. SS. i. 2,
and Conf. S. Patr. is tegoriolum.
Tunica, the inner garment, 120 n.
U.
Uter lactarius, a milk-bag, 107 n.
V.
Vadum, the Irish Ath, ford, in
proper names, 74 n.

Vallum monasterii, the rath or
cashel, 19 n., 97 n. See Maceria.
Venilia unda, the flood tide,
107 n.
Vespertinalis missa, vespers,
158 n. ; vespertinales laudes,
id., 50 n.
Viaticum, provision for a journey ;
hence, the Holy Eucharist given
to the dying, liv. See Ducange,
s.v. The same idea is suggested
by the antiphons, ' Placebo
Domino in regione vivorum,'
and 'Dirige, Domine Deus
meus, in conspeetu tua, viam
meam,' in the Offices of the
Dead. From the latter anti-
phon comes our word Dirge.
Vita comite, while life lasts, 74,
102 n.
Vitreus, made of glass, 101 ; or
namented with glass ?, 133 n. ;
like glass, 90 n.

Xenium, ttviov, a ceremonial
present, 53«., 63.

SCRIPTURE TEXTS

Gen. i. 21 (172) ; xviii. 10, 14
(102I ; xxxiii. 11 (76); xxxviii.
18, 22 (158).
Ex. iii. 5 (167) ; xxxiii. 8 (171).
Lev. xxvi. 19, 20 (120).
Num. xvi. 27 (171).
Deut xvii. 6 (13) ; xix. 15 (124).
Josh. i. 5, 18 (12) ; vi. 26 (137) ;
xxiii. 14 (156).
1 Sam. xxv. 27 (76).
2 Sam. (2 Beg. Vulg.) xi. 11 (171).
1 Kings (3 Beg. Vulg.) ii. 2 (156) ;
vii. 30 (169) ; xvi 34 (137).
2 Kings iv. 16 (102) ; x. 5 (130).
Job xxxi. 22 (47).
Ps. xxxiv. 10, 11 (157) ; xiv. (50^1 ;
li. 18 (41) ; xci. 5 (138) ; cxlvii.
3 (3°)-
Prov. xv. 13 (154) ; xxii. 1 (3).
Is. xi 6 (33).
Jer. iii. 22 ; viii. 11 (30) ; xxxi. 24
(33)-

Dan. vi. 20 (156) ; ix. 21 (145).
4 Esdr. xvi. 63 1,172).
St. Matt. ii. 1 (10) ; ix. 20 and
xiv. 36 (19) ; xii. 10 (115) ; xviii.
16 (124); xix. 5 (114); xix. 6
("5).
St. Mark ix. 22 (85).
St. Luke xxii. 15 (154).
St. John ii. 11 (71).
Acts xviii. 16 (33) ; xxvi. 16
(100).
Bom. 11. 14, 15 (43) ; vn. 2 (115).
1 Cor. iv. 20 (1) ; vi. 17 (14); vii.
39 ("5)-
2 Cor. v. 16 (47) ; xii. 2 (56) ; xiii.
1 (124).
Eph vi. 13-17 (138I.
1 Thess. v. 18 ixxxii).
t Tim. iv. 4 (80) ; v. 4 (135).
2 Tim. iii. 8 (10).
Bev. vii. 14 (163) ; xxii. 18, 19
(165).

INDEX

A solis ortus, the hymn, xxiii.
Aba, flumen, 42.
Abba, father, xxxvii.
Abbot, his status, xl.
Aberdeen, Breviary of, xi, xxvii,
lxxxi, xc, 14, 20.
Absolution, lxxvi.
Abyssinian books, xlix.
Academy, Boyal Irish, Collections
of, xliii, lxii, xeii.
'Accepta lieentia,' the formula,
23-
Aocompaniment, musical, 54.
Ached-bou, 82.
Achill, xxxiii.
Acta SS. Bollandiana, ix, xxxiii,
lxxviii, lxxx, lxxxix, xc, 2, 7,
19, 77, 140, 142, 162; Hibern.
ex. Cod. Salmant. x, xxxv, Iii,
lxiii, lxxxix, xc, 170, 172 ;
Hiberniae ; see Colgan ; Or-
dinis Benedictini, lxxxix, see
Mabillon.
Adam, diminutive of, lxxx.
Adam, the fall of, 105.
Adamnan, his abbacy, lxxx ; al
lusion by, to St. Patrick, xxvi ;
his birth, 159 ; cross, lxxxiii,
123 ; De Locis Sanctis, xlvii,
lxxxiv, lxxxix, 5, 19, 30, 130, 163,
164, 166, 169, 173 bis; death,
lxxxiii, lxxxiv ; dedications to,
lxxxv ; his education, lxxxi ;
law, lxxxiii, 93 ; learning, lxxxi ;
Life of, Irish, lxxxii ; his Life of
St. Columba, xl, 165 ; date of,
lxxxiii ; edd. of, ix ; MSS. of,
viii ; nature of the work, vii ;
his means of information, 13, 18,
159, 161 ; memorials of, at Tara,
lxxxiii ; mention of himself,
13, 62, 150, 161 ; his name, 13 ;
various forms of, lxxx ; paren

tage and childhood, lxxx ; place
in history, lxxxiv ; shrines,
lxxxiv ; soul-friend to King
Finnachta, lxxxi ; succession as
abbot, lxxxi ; writings, lxxxiv ;
visit to Ireland, lxxxii ; to
Northumbria, lxxxii.
Additions and Corrections, xcv.
Adjectival forms, lxxxvi.
Adzehead, xlii, 172.
Aedh or Hugh. See Aidus.
Aedh Dubh, 46 ; king, son of
Ainmire or Ainmurech, xxi,
lix, lxxii, 24, 25, 26, 61, 135 ;
son of Brendan, Ix ; Slaine, 28.
Aedhan or Hughie, dim. of Aedh,
24. See Aidan, Aidanus.
Aedhan (Aidanus rex, fil. Gab-
rani), king or lord of the British
Dalriads, lxxi, lxxii, 24, 61, 135 ;
' ordination ' of, 24, 25, 127, 134.
Aengus Bronbachal seu an
naoimh, 27.
Aengus de Matribus SS. Hib.,
30. See Oengus.
Aengussius, rex, xx.
Aethicus, 164.
Aethnea or Eithne, lvii, 5.
Aghaboe, lxxiii, 21, 82.
Agriculture, xlix.
Ahamlish, a par. in co. Sligo,
9 m. NNW. from Sligo, lxiii.
Aidan, St., xv, Ixix, lxxix, lxxx, 37.
Aidanus, fil. Fergnoi, 8, 38 ; fil.
Libir, 136 ; pater Gorei, 59 ;
rex, fil. Gabrani (Aedhan).
Aido (Aedho), gen of Aedh, 25,
55. See Domnallus, Bonan.
Aidus Commanus, 27 ; fil. Ain
murech (Aedh) ; fil. Colgen, 55 ;
Draigniehe, 30, 150 ; Niger, 46 ;
pater Columbi, 64 ; p. Finteni,
98 ; p. Bonani, 55.

176

INDEX.

Aidus rex (Aedh), Slane, 28.
Ail-na-Mireann, 17.
Ailbine, rivulus, 74.
Ailenus, pater Colmani, 55.
Ainmire, Ainmorius, or Ainmu-
rech, fil. Setni, king, lix, lxxii,
23, 25, 61, 62, 135.
Ainmuireg, Domnall nepos, 135.
Airchart-dan, 143, 144.
Airghialla, 55, 76.
Airtheara, 55.
Airthrago insula, 123.
Ait-Chambas, 90.
Aithche, terrula, 83, 84.
Alba (now Scotland), lxviii, lxxii,
44-
Alban, St., Acts of, 19.
Albania (Scotland), xxxv.
Albans, St., 19.
Albei S., Acta, 170.
Albinus (Alcuin).
Aleluith, 28.
Alcuin, Iv, lxxxi, 134, 165 ; Works,
Iv.
Aldfrith, king, lxxxii, 126.
Alexandria, xxxvii.
Alfred, king, his Baeda, lxxxix,
24 ; his vision, 12.
Alitherus, abbas, 18.
All-heal, the misletoe, xix.
Alnus, a boat, 95.
Alpes Peninae, 165.
Altus Prosator, the hymn, lxxiii,
lxxv, lxxxix, 13, 15, 83, 168.
Alypius, 101.
Amalarius, lxxxix, -57.
Ambrose, St., Hexaem., 167.
Ambrosian hymn, 163 ; rite,
xxxvi.
Amhra Coluimcille, xxi, lxxii,
13, 44-
Amphibalus, 19.
Amphibalus, St., 19.
Amphimallus, 19.
Anachronism, 133.
Analecta Bollandiana, xxiv, xxv,
xlii, lxxxix, xc, xcii, 58, 85.
Ananias, 67, 94.
Anderson, Scotland, etc., xxxviii,
xxxix, xliv, xlix, lxii, lxxxix,
87, 167.
Angel, Book of the, 152.
Angels, conflicts of, 138, 140, 143.
Angels' hills, 121, 145.

Angelic visions, 127-165.
Anglesea, xix.
Anguinum, or snake's egg, xix.
Angus, Sculptured Monuments of,
5°-
Anmchara, xlvi, lxxi, lxxiii,
lxxxi.
Anna, prioress, Ixvi.
Annals. See Tighernach, Ulster.
Anrot, a second-class bard, xxi.
Anscombe, Mr. A., Obit of St.
Columba, Ivi.
Anselm, Abp., xlvi.
Anteriores, the Easterns, 55, 137.
Anthony, St. See Antony.
Antioch, lxxix.
Antiphonarium Benchorense.
See Bangor.
Antony, St., lxxx, xc ; with bell,
xliii.
Antrim, xxvii, 10, 23, 62.
Aporicum Stagnum, 105.
Aporum Stagnum, 88.
Aralanensis, xxxiii.
Aran islands, a group of three, off
Galway Bay ; the largest is
called Aran or Aranmore.
Aran, farewell to, lxxv ; school of,
1, liv.
Archaeologia, xlix, xc, 2, 122.
Areulfus, lxxxix.
Ard Ceannachte, 75.
Ardnamurchan, a peninsular dis
trict on the N. boundary of Ar-
gyleshire, lxxviii, 90. See Art-
daib Muirchol.
Ard-ri, the high king, 17.
Argyle, 44 ; abbot in, 14 ; Duke
of, his book on Iona, lxvii,
lxxvii, lxxxiv, xc, 153.
Argyleshire, 123.
Aries, xxxiii, 142 ; Council of, 57.
Armagh, the capital of co. Ar
magh, and seat of the primacy
from the earliest times, xxx,
xxxiii, xxxiv, xl ; abbot of, 134 ;
Book of, xxiv, xxv, xxvi, xxxi,
xlii, xlvii, xlix, xc, xciii, 1, 33,
50, 51, 106, 165.
Armenian Church, 71.
Arnold, Thomas, xciv.
Arochdan, 144.
Arran, 123. See Aran.
Art, burial of, 51.

INDEX.

177

Artbrananus, 8, 43, 99.
Artchain, lxxii, 46, 139.
Artdaib Muirchol, Artdamuir
chol, or Artmuirchol, now Ard-
namurchan, 26, 80, 90.
Arturius, fil. Aidani regis, 25.
Asciciput, xlii.
Ashburnham Place, xcii.
Assandun, battle of, 12.
Asses, Protestants translated into,
xx.
Ath Cliath, 74.
Athlone, 18.
Atlantic, the, Iii.
Aubin, St., lxxx.
Augustine, St., xv ; Opera, xvi ;
De Civ. Dei, 107 ; Ep. ad Casu,-
lanum., 37.
Auisle, 28.
Aulus Gellius, 95.
Austin canonesses, 115.
Authorities cited, lxxxix-xciv.
Auxerre, xxviii, xxix.
Avoyn, 47.
Awe, Loch, 42.
Axles, shoulders of, 119.
Baertius, u.
Baile-atha-cliath, 74.
Baitanus, fil. Maic Erce, 26 ; nepos
Niath Taloirc, 7, 33.
Baithanus, pater Cronani, 93.
Baithene, St., Ixxiv, Ixxvii, lxxx,
15. 32. 35. 36, 41- 48, 66, 84, 98,
133, !39i :48, 157-
Baker, 140.
Ballycastle, 22.
Bangor, five places so named, lv ;
the seat of the famous monas
tery, now a seaport on Belfast
Lough, Iii, liii, lxxiii, lxxx, 61 ;
' Antiphonary ' of, viii, lv,
lxxxix, 2, 78.
Bann, river, 63.
Bannauem Taberniae, xxvii.
Banshee, 146.
Baptism, xlvi.
Barbarous island, xvi, xxiv.
Barbour, Brus, 54.
Bard, etymology of the word, xx.
Bards, xvii-xxiii, lxxv, 53 ; Chris
tian, xxii, xxiii ; protection of,
lxxii.
Baring-Gould, Lives of SS., xi.

Barn-ohurch (Saul).
Baronius, Martyrology of, lxxxi.
Barrows, sepulchral, 44.
Basil of Seleucia, 101.
Basnage, Thesaurus, ix.
Baster, Opuscula, 117.
Bed, dying in, unusual, 26.
Bede, lxxxi, lxxxvii, 10, 165 ;
death of, Ixxiv ; Historia Ab-
batum Uiremuthi, 35 ; Historia Ec-
clesiastica, xxxii, Ivi, lvii, lx, lxv,
Ixxiv, lxxxiv, 5, 6, 9, 18, 28, 35,
38, 44, 58, 76, 103, 105, 113, 125,
I33i I34> I65, 167 ; Opera His
torica , xc ; Opp. Mirwia, xc ;
silence of, xxvi ; Vita S. Cuth-
berti, vii, xlii, xliv, Ixxiv, lxxxii,
xc, 11, 24, 73, 74, 143, 145, 163.
Bedford, Thomas, xciv.
Bee-hive cells, xxxviii, li, lxix,
34, 87, 161.
Beleth, Div. Off., 124.
Belfast Lough, 143.
Belgium, reptiles in, xxxiii.
Bell (clocca), 159 ; (signum) and
synonyms, 118.
Bells, ecclesiastical, xliii,. 24, 97.
Bell-shrines, xliii.
Bell-towers, xl.
Benchor (Bangor).
Benedict, St., Bule of, lxxv.
Benedictio, meanings of, 76, 101.
Benen, St., xxii, xxxiv.
Benignus, St., xxxiv.
Beogna, 22.
Beraohi piscina, 162.
Berachus, frater, 31.
Berchanus, Mesloen, 150, 151.
Beret, 126.
Bernard, Dr. J. H., xcv.
Bevers, 101.
Biber, biberes, 101.
Bingham, Orig. Eccl., 70.
Bior, the Moyola water, q. v., 131.
Birra, genitive of Birr, 131, 141.
See Brendan, St.
Bishops, essential, xvii ; in Iona,
lxviii ; preponderance of, xxxvi ;
required for ordination, 47 ; sub
ordination of, xvii, xxxiv, xl,
lviii.
Blacksmith, 139.
Blackwater river, 87.
Bleeding at the nose, 87.

178

INDEX.

B16d-wite, 109.
Bo, sive Boo, sive Bos, river, the
Boyle, 53, 67, 88.
Boat, terms for. See Glossary, s.v.
Navis ; dug out, 121.
Bobio, 142.
Bocetum, 156.
Boend, river, the Boyne, 78.
Boistl, death of, Ixxiv.
Bona, 147.
Boniface, 155.
Boo (Bo).
Book of Common Prayer, 80.
Book of Trinity College, Dublin,
xlix, 166.
Book that fell into water, 36 ;
vision of, 133.
Books resisting action of watei',79.
Books, sacred, xliv.
Book-shrines, xliv.
Bos (Bo).
Bothies, lviii, lix.
Boulder-stone, lxvi, Ixvii ; for pil
low, lxxv.
Boy, story of, 19.
Boyle, river. See Bo.
Boyne, river, lviii, 78, 160.
Bradshaw (Henry) Society, viii,
lxxxix.
Braid, a small river falling into
the Maine near Ballymena, co.
Antrim, xxvii.
Brambach, Hulfsbiichlein, x.
Brancepeth, Iii.
Brandon Hill (Durham), Iii.
Brandon Hill (Ireland), Iii.
Branduib, fil. Meilgi, 133.
Brass vessel, 61.
Breean's Cauldron, 22, 82. Seexcv.
Breccus, Domnallus. See Dom
nallus Breecus.
Breg, Campus. See Campus Breg.
Brehon laws, xxii, xxx, xii.
Brehons, xvii-xxiii.
Brenainns, two, lviii.
Brendan, St., lxxxiii, 117 ; of Birr,
lxii, lxxi, 36, 127, 131, 141 ; of
Clonfert (Brendenus Mocualti),
1, Iii, lxxiii, 38, 131, 147, 172.
Brenden, duo filii, 133.
Brendenus, dives largus, 64.
Bresail, fil. Endei, 133.
Bretwalda, the, 13.
Breviary, Boman, xxvii.

Breviaries, Old English, xxvii.
Bride (Bridget).
Bridget, St., xxxiv, xlvi, Ivi, 119,
172 ; of Sweden, xxxv.
Brigg in Lincolnshire, 121.
Bright, Bev. Prof. W., Eaily
English Church History, 134.
Brigittine Order of Nuns, xxxv.
Britain and Ireland compared,
xvi; distinguished, 112.
1 Britain,' in plural, xxv, xxvii ;
languages of, 44.
Britannia, 5, 6, 152.
Britanniae vel Britannicum Dor
sum, the backbone of Scotland,
44, 98, 125, 143-
British Channel, 44, 102.
British Museum, MSS. at, viii. 79.
Brito, a Briton, 4, 35, 136.
Britones, Ixxix.
Britons, penitence among, 35.
Broichan, a Druid, lxx, lxxi, 68,
100, 102.
Broken arm cured, 76.
Bronbachal, 27.
Bronze, coating iron with, 97.
Browne, abp., xxxiii.
Brude, king, lxiv, lxix, lxx, lxxii,
lxxiii, 10, 44, 50, 100, 103, 116.
Bruide, son of Bile, king, lxxxi ;
burial of, at Iona, lxxxii.
Brussels, MS. at, xxvi; Libraries
at, xc.
Buchanan, 39.
Buddhist ideas, xxxvii.
Buite, St., Ivi.
Buithe Chonaill, 125.
Burial alive, xcv, 137 ; of the
dead, xlvi ; on third day, 14,
111 ; on seventh, in.
Burial-grounds, xxxix.
Bush, river, 63.
Busta, bustum, 162.
Butler, Alban, Lives of Saints, xi,
lxxx.
Cadwalla, king, 11, 13.
Caelestine I, pope, xxiv, xxvii,
xxviii, xxix.
Caelestius, the Pelagian, xxiv.
Caesar, De Bello Civ., 117 ; De Bello
Gall., xix.
Caesarius, bp., 142.
Cailraighe, tribe, 139.

INDEX.

179

Cailtanus monachus, 8, 41.
Cain, ref. to, 35.
Cain Patraic, xxii.
Caindech (Cainnech), lviii.
Cainle, mons, 86 ; regio, 51.
Cainnech (Canice), St., xxii, lix,
lxx, lxxiii, Ixxvii, 7, 21, 58, 66,
82, 83, 84, 99, 103, 147 ; Brussels
Life of, xc, 21.
Cainnechus Moou Dalon, 147.
Cairbre Damhairgid, king, 76.
Cairns, 44, 170.
Cairn Cul-ri-Erin, Cairn with
back upon Erin, on the top of
a hill by the S.W. shore of Iona ;
also a cairn on a hill in Colon-
say, lxviii.
Cairnaan, fil. Branduib, 133.
Cairnec, St. (Cainnech), xxii.
Caius, fragment of, 134.
Caledonians or Picts, 10, 24.
Caledonian Canal, 102.
Calendar. See Oengus.
Calgach, 15. See Roboretum.
Calpurnius, xxvii.
Camas, Cambas, or Camus, 63.
Cambrensis Eversus, xxxiii, xlii,
lvii, xc.
Campagna, 51.
Campanile, 144.
Campulus Bovis, in Ossory, 82 ;
occidentalis, in Iona, lxvii ;
Campus Breg, in Meath, 50, 113;
Eilni, near Coleraine, 63; Lunge,
in Tiree, lxxii, 41, 53, 84, 109,
113. 139-
Campus Albus, synod of, 14.
Camus-nangel, 90.
Cana Galileae, 71.
Candida Casa, now Whithorn in
Wigtonshire, which is a part of
the ancient Galloway, liii, lviii.
Canice, St. See Cainnech.
Canisius, Lectiones Antiquae, viii, ix,
144.
' Canny man/ 59.
Cantyre, 39.
Capgrave, xi.
Capitula, 66, 127.
Capitulationes, 7, 45.
Captivity, danger of, 105
Caput Regionis, 39.
Carautius, 44.
Carbury, 27.

Cardinal points, 124 ; in Hebrew
and Irish, 55.
Car-driver, ignorance of, 132.
Caredig. See Coroticus.
Carleton, Traits, &c, xx, xxxiv,
xc, 167, 172.
Carlisle, 24 ; cathedral of, 146.
Carn Ingli, 121.
Carn-lamha, 47.
Carthage, 4th Council of, 57.
Cashel, 51 ; abp. of, xxx.
Cashel of a monastery, xxxix, 19.
Cassian, John, xxxvii.
Castle Howard, xci.
Catabusta, 162.
Cathach, the, xliv, lxii.
Cathir. See Nemanus.
Cation, Britonum rex, 11, 12, 13.
Caupallus, a boat, 95.
Causeway, the Giants', 34.
Caxton, Golden Legend, 24.
Ce-. See Cae-, Coe-.
Ceatt, ridge of, 25.
Cei stagnum, 53, 87.
Cell of St. Columba, 37, 144.
Cella Diuni, 42.
Cella Magna (Kilmore), xxxv.
Cella Magna Deathrib, 64.
Cellachus (Colcius).
Cellaig, genitive of Cellach, 45.
Cellarer and his friends, 30.
Cellrois, 54.
Celtic art, xlix, Ixix ; Church, 142 ;
decadence of, Ixxxv ; illumina
tion, xlviii ; legends, 96 ; mis
sions, plan of, xvii ; monastery,
its platea, 63 ; Saints, of royal
descent, xxxiv ; tongues, 1 ;
traditions, lxxxiii.
Cenannus, ' head abode,' an
ancient name of Kells, lxi.
Cenel Cairbre, 27.
Cenfaeladh, 26.
Ceolfrith, abbot, 125.
Ceranus, S. 18.
Cethirni munitio, 62.
Chairs, three, Ixxvii.
Chalmers, Caledonia, 122 ; Sculp
tured Monuments, 50.
Chariot, 50, 119.
Charles, king (Charlemagne), lv.
Charms, xlvi.
Charybdis Brecani, 22, 82. See
xcv.

Ib'O

INDEX.

Chasuble, xii ; Irish, 19.
Childbirth, relief in, 113.
Chorepiscopi, xxxvi.
Christianity, Early, xv.
Christians before St. Patrick,
xxiii.
Christian Tear, 121.
Christmas, xlvi.
Chronicon Hyense, lxviii ; Scoto-
rum (Book of Mac Firbis), xxi,
xl, lxii, xc, xcii, 93.
Church, Early Western, 38 ; Irish,
54 and passim ; remains of a, 34.
Churches, early, li ; oblong,
xxxviii, xxxix.
Church Services, xlii.
Cianachta, race of Cian, 75.
Ciaran Mac In Tsair, St., of
Clonmacnoise, 1, liv, lviii, lix,
Ixxvii, lxxxii, 18.
Ciborium or Altar-canopy, 19.
Cicero, In Pisonem, 8.
Cill-Cleithe, 72.
Cinell Conaill, lvii.
Cinell Loairn, 123.
Citta Nuova, 39.
Cladh an Diseart, lxxv.
Claire, misreading of Daire, 111.
Clan Neill, lxi. See Hy Neill.
Clan system, xvi, xvii.
Clement XII, pope, lxxx.
Clementine Liturgy, 71.
Clergy, bearing arms, lxiii ; mar
riage of, xxv, xii.
Clew Bay, 130.
Cloc teach, 144. *
Clocca, 24, 159.
Clochar, 76.
Clochar filiorum Daimeni, 75, 76.
Clogher, 72, 75, 76.
Cloithe petra, 28.
Clonard, the seat of the famous
monastery, now a parish in
Meath, 1 1 \ miles W. from Kil-
cock, li, liv, lix, lxxiii, 10, 18,
39, 104 ; custom at, Iii ; school
of, li.
Clonfad, now a parish in West
meath, adjoining Tyrrell's Pass,
lviii.
Clonfert, now a parish and
bishop's see in co. Galway, 3
miles NNE. from Eyrcourt, Hi.
There are also Clonfert in co.

Cork, and Clonfert-Mulloe in
Queen's co.
Cloni-finchoil, 160.
Clonmacnoise, the seat of the
famous monastery, now a parish
in King's co., 8 miles S. by W.
from Athlone ; also called
' Seven Churches,' liv, lxxiii,
18, 20, 39, 130, 134 ; a famous
place of sepulture, liv ; cross at,
liv, lv, 78 ; grave-slabs at, lv ;
school of, liv.
Clonoense coenobium. See Clon
macnoise.
Cluainboirenn, 76.
Cluain-Eraird (Clonard), 10.
Club-moss, Fir, xix.
Clyde, firth of, lxix.
Cnoc Angel, lxvii, 120, 146.
Cnoc Mor, in Iona, 40.
Cnoc na bristeadh, 157.
Cnoc Orain, 145.
Coarbship, xvii.
Coble, 95.
Cobthach, 133.
Co-consecration, xlvi.
Codex Bruxellensis, xc ; Marshii,
xc, xcii, 35, 130, 158.
Coe-. See Cae-.
Cohesion of words, 3.
Coilriginus, 139.
Coinage, English and Boman, 6.
Coincidence of festivals of St.
Columba and St. Baithene, 124.
Coire Brecain, 22.
Coire Salchain, probably Salla-
chanCorry, nowCorry, N.B.,58.
Colchu, lv.
Colcius, -gius, -ca, or -gu, fil.
Aido Draigniche, 7, 30, 150 ;
fil. Cellachi, 45, 77, 144.
Cold water, praying in, 146.
Coldingham brother, 145.
Coleraine, lxxiii, 62, 63.
Colga, 45 (Colcius).
Colgan, lxxv, lxxix, lxxxvii, 2,
95 ; Acta SS., xix, xx, liii,
Ixxviii, lxxix, xc, 17, 30, 34, 56,
7°. 72, 73, 86, 105, 130, 134,
151, 158, 162 ; Trias Thauma
turga, ix, x, xi, xxxii, xxxiv,
lvii, lxi, lxv, Ixxiv, xc, xci, xciv,
15, 17, 18, 36, 50, 105, 115, 135,
140, 142, 151, 155, 168.

INDEX.

181

Colgen, Aidus fil., 55.
Colgion, gen. of Colga, 45.
Colgius, Colgu. See Colcius.
Coll, 43.
Collating copy of MS., 36.
Collectio, 139.
Colliculus Angelorum, lxvii, 120,
- 145, 146.
Colman, abbot, lv.
Colman Canis, 8, 55.
Colman Mor, 28.
Colmanellus, 22.
Colmanus episcopus, 21.
Colmanus pater Scandlani, 26 ;
Moculoigse, 142 ; Mocusailne,
7, 21, 22.
Colmonell, 22.
Colombs, two, lviii.
Colonsay, an island belonging to
Argyleshire, between Ireland
and Iona, lxviii, 52, 91.
Colophons, xlviii, 165, 166.
Colosus insula, Colonsay, 52, 91.
Colum, &c, the names, lvii, 3.
Colum Gobha, 139.
Colum mac Crimthan, 104.
Columan, lvii.
Columb, lvii.
Columb Crag, 15. The reference
for the cbnjecture of Colgan
given in the note is Tr. Th. 373,
22, where he also suggests that
Crag may be 'a Carraginensi
vico,' now Carrigans, about 3
miles south of Derry.
Columba, a common name, xlviii,
3-
Columba, or Columcille, q. v., St.,
xv, xxxiv, xxxvi, 1, liii ; at
gates of King Brude, lxx ; at
tended by two brethren, 144,
152 ; his austerities, lxxv ; bell,
24, 138 ; birth and childhood,
Ivi ; burial and relics, Ixxiv ;
cell, 151, 157 ; character, lxiii,
Ixxiv ; churches dedicated to, lx,
lxx ; his coming to Iona, lxvii ;
death Ixxiv, 153; dedications
to, lx ; his departure from Ire
land, lxi, lxiv; drove demons
into ' the sea, 138 ; his educa
tion, lvii ; excommunicated,
lxii ; figure of, ix ; his 'house,'
lxi ; in Ireland, lvi-lxiv ; in

tercession of, 124, 158 ; invoca
tion of, 124 ; his last hours and
death, 153 ; Lives of, x, xi, see
Old Irish Life ; his monastery,
xxxix ; monasteries founded by,
lx ; his ordination, lviii; points
out grave of St. Patrick, xxx;
his own prophecies, see Capi-
tulationes, 7, 8 ; prophecies of
his birth, xxxiv, xxxv ; protects
the Bards, xxi ; his Psalter, xliv,
lxii ; religion, lxxvi ; return to
Ulster, and first monastic foun
dations, lix ; rule, lxxv ; shrine,
lxxxv ; successors, Ixxvii ; tran
scribes the Psalter, Ixxiv ; his
twelve disciples, Ixxvii ; visit
to Clonmacnoise, lv ; voice, lxx,
49 ; wells at Derry and Durrow,
lx. See Columcille.
Columba, St., of Tir-da-glas, Iii.
Columban, lvii.
Columban Church, extension of,
Ixix.
Columban monks, expelled from
Iona, lxxxv ; Irish, lxxxiii.
Columbanus, al. Colman Mor, 28 ;
episcopus, Moculoigse, 128, 141 ;
fil. Beognai, 22, 66, 84 ; fil. E-
chudi, 119; inops, plebeius, 67,
89, 90 ; nepos Briuni, 85.
Columbanus, Epistola ad Bou-
facium, 3 ; his mission, lxv ;
Penitential, 38.
Columbus Coilriginus, 127, 139 ;
fil. Aidi, 64.
Columcille. See Columba, St.,
(Columcille is the living collo
quial form), Ivi ; his Gospel,
lxi ; lands, lxxxii ; origin of
name, lvii.
Comarb. See Coarb.
Comet-like appearance, 147.
Comgall, St., lv, lviii, lix, lxx,
lxxiii, 61, 62, 63, 99, 103, 128,
143. 147-
Comgellus abbas, Comgellus
Mocu Aridi. See St. Comgall.
Comgill, Conallus fil., 23.
Commanus presbyter, 150.
Compline,, evolution of, xlii.
Conall Cernach, 142 ; fil. Dom-
naill, 90, 92 ; Gulban, 62 ;
lord of the British Dalriads,

i8a

INDEX.

Ixv, lxxi ; Mac Comghall, Ixiv ;
son of Suibhne, 28.
Conallus, bp. in Coleraine, 63 ;
rex, fil. Comgill, 23.
Concelebration, xliii, 57.
Confession, xlvi, lxxvi, 41.
Confession of St. Patrick, 4, 6.
Congregatio, 139.
Conin, 133,
Connachtae, the men of Con
naught, 108.
Connacia. See Connaught.
Connaught, xxx, lxi ; Patron of,
xxxiv ; derivation of name, 17.
108.
Constantinople, xxiv.
Constantius, Life of St. Ger
manus, 103.
Construction of in with ace and
abl., 45.
Conventual rank, 134.
Cooke, Bev. E. A., Life of St. Co
lumba, xi.
Cooladrummon or Cooldrevny,
battle of, lxi, lxiii, lxv, 5, 23,
131-
Coracle, 117, 122, 132 ; carried
about, 45.
Corb-Aulam, 131.
Core, king, xxii.
Corca Raidhe, 59.
Cork, co., 172.
Corkaree, 59.
Cormacus nepos Lethani (abbas),
lxxiii, 7, 22, 68, 115, 116, 117,
147-
Corman, lxxix.
Coroticus, Epistle on, xxv, xxvi,
4-
Corpreus, St., 134.
Corpus Missal, xlix.
Corrections, &c, xcv.
Corryvrechan, 22.
Corslet of St. Gildas, 13.
Cothraige, xxvii.
Cottonian MSS., ix, xciii.
Courcy, John de, 4.
Cow-pox, 74.
Craig Phadrick, a hill over
against Inverness, lxix, 104.
Craignure, 170.
Crane, story of, 60 ; tame, 151.
Crasenus, 20.
' Creature,' the term, 80.

Creeran, Loch, 59.
Crich Mughdorna, 55.
Crimthann, lvii.
Croagh Patrick, a hill in co. Mayo
overlooking Clew Bay, about
5 m. from Westport, xxxiii.
Crogreth, Loch Creeran ?, 59.
Cronanus episcopus, 56 ; fil. Bai
thani, 93 ; poeta, 8, 53.
Crosiers, xliv, xlvi ; held in left
hand, 159.
Cross fixed in millstone, 156 ;
sign of, xlvi, lxxvi, 85, 123.
Crosses, 58.
Cruithne (Cruithnii).
Cruithnechanus presbyter, lvii,
131-
Cruithnii, Cruthini, Cruthiniei,
the Irish Picts, 10, 23, 46, 62.
Crux Adamnani, lxxxiii, 123.
Cuildremhne (Cooladrummon).
Cuilfedha, or Cuil Feadha, lxxiii.
Cuimine Ailbhe, abbot of Iona
(Cummian).
Cuinn iochta, 108.
Cuirtri, lxxix.
Culdees' Cell, lxix.
Culdreimhne, Culedrebina, or
Cule Drebene (Cooladrum
mon).
Culerathin (Coleraine).
Cul-ri-Erin (back upon Erin), the
cairn on Cnoc-na-faire, the hill
of the outlook, at the S. end
of Iona, lxvii, lxviii ; in Colon
say, lxviii.
Cumdach, lxii.
Cummeneus Albus, abbot (Cum
mian).
Cummian, abbot of Iona, his Life
of St. Columba, x, xl, lxiv, Ixxiv,
lxxvi, lxxix, lxxxi, xc, 5, 120,132,
133, 135, 141, 147, 159, 165, 169 ;
passages from, 19, 24, 70, 89, 94,
99, 101, 105, 120, 129-163.
Cummian, monk of Durrow ?,
xxvi, lxxix, lxxx, 35.
Curach, 1, lxviii, 117, 122.
Curnan, 'prince,' lxii.
Currach or curroc (Curach).
Curzon, Monasteries of the Levant,
xlix.
Cusack, Miss, Life of St. Patrick,
xxxiv, xc, xciv.

INDEX.

183

Cuthbert, abbot of Jarrow, Ixxiv.
Cuthbert, St., Ixxiv, 73, 74, 79,
93, 108, 130, 131, 134, 138, 145,
146, 163 ; anonymous Life of,
lxxxii, xc ; Bede's Life of, see
Bede ; Libellus de Ortu, xc, 53,
130 ; Metrical Life of, xliv,
Ixxiv, xci, 53, 93 ; appears in a
vision, 12; a vision of, 24;
observance of Sunday by, xliv.
Cuuleilne, in Iona, lxvii, 48.
Cyanaea capillata, 117.
Cycles, astronomical, xiv.
Cyclopean masonry, 62.

D'Aehery, Spicilegium, xci, 38,
46 ; Acta SS., see Mabillon.
Daimeni filia, 75, 76.
Daire Calgaehi (Eoboretum Cal
gaehi).
Daire Calgaich, 15, in.
Daire Coluimcille, 15.
Dairi, king, xxii.
Dairmag, 18 (Eoboreti Campus).
Daisy Hill, lxxi.
Dalaradia, the centre of co. An
trim, between Lough Neagh and
the glens. From Dal, posterity,
and Araidhe, a king of Ulster
a.b. 236 (Beeves, Ecd. Ant.
334)-
Dal-Araidhe, lxxiii, 23, 46, 62.
Dalian Forghaill, xxi, lxxii.
Dalriada, the district now,
through phonetic decay, called
'The Eoute,' extending from
Coleraine to Larne, and in
cluding the coast district of the
Causeway and the glens of
Antrim. From Dal, posterity,
and Biada or Righ-fada, i. e. the
long-armed, who lived, c. a. d.
237 (Beeves, Eccl. Ant. 318).
Dalriada, British or Scottish,
Ixiv, lxxii, 23, 24.
Dalriadan colony, lxiii ; colo
nists, lxviii.
Dalriadio kingdom, decline of,
135 ; kings, 134 ; settlement,
125.
Dalriads, British, lxxii.
Damhin, the clan, 76.
Damhliag, lxix.

Danes, the, 159.
David, bp., xxxvi ; St., li.
De Courcy, John, 4.
De Locis Sanctis. See Adamnan.
Dealg-ros, 73.
Dearmach, lx, 18.
Death in night commemorated
next day, 141.
Decian persecution, xxxvii.
Delcros, 73.
Delvin, river, 74.
Dempster, Menologium, xci, 104.
Denisesburn, ir, 12.
Deo gratias, xxxi.
Deo volente, the phrase, 74, 102.
Depositio, xlvii.
Deprecatio, 142.
Dermitius rex, 28.
Derricke, John, Image of Ireland,
xci, 19.
Derry (Eoboretum Calgaehi, q.v.),
xix, lv, lx, lxxii, Ixxvii ; 15, 25,
33,72 in, 172; building work
at, 40 ; foundation of, lix ;
names of, 15 ; St. Columba's
verses on, lx.
Desert in the sea, sought, 22,
33-
Deunan, lxxx.
Devil's Water, 12.
Dharna, custom of, 137.
Diarmait, prince, liv ; king, lxi,
lxii, lxiv, lxxv, 28.
Dichu, xxix.
Dicta Patritii, xxxi.
Dictionary of Christian Antiquities,
163 ; of Christian Biography, xi,
xxviii, xxxiii, liii, Ixxvii, lxxix,
xciii ; of Hymnology, lxxv, cxi ;
of National Biography, xi, xxii ;
A New English, xcii, 24, 59, 146.
Digby, Kenelm, Morus, xxv.
Dilston, 12.
Diminutives, use of, Ixxxvi, 2, 4,
8, 59, 168.
Diocese, monastic, 45.
Diocesan episcopacy, 142.
Diocletian, persecution of, xxxvii.
Diodorus, History, xx.
Diormitius, St. Columba's at
tendant in Iona, Ixxiv, lxxviii,
24, 26, 35, 37, 40 bis, 45, 68, 97,
98, 127, 133, 141, 155, 158, 159;
monachus, 137 ; tenax vir, 64.

1 84

INDEX.

Diormitius fil. Cerbulis, 46.
Diptychs, 142.
Disciples of St. Columba, 133.
Discipline, Celtic, xl.
Disert, lxxv.
Diuni cella, 41, 42.
Dobur Artbranani, 44.
Docus, xxxvi.
Dogs, export of, xxviii.
Dollinger on Prophecies, 5.
Domhnach Airgid, xliv, xcv,
168.
Domingartus, 25.
Domnallus Breccus, or fil. Aido,
iing, 25, 62, 135 ; de genere
Gabrani, 90, 92 ; fil. Maic Erce,
23-
Domnill nepos Ainmuireg, 135.
Donaghpatrick, now a par. in
co. Meath, 4 m. N. W. from
Navan, xxx.
Donegal, co. xxxiii, Ivi, lxxx, 62,
138, 161 ; Franciscans of, xci,
xcii ; Martyrology of, xcii, 76.
Donnan, St., 148.
Dorbheneus, scribe and abbot,
viii, 165, 166.
Dorsum Britanniae or Britan-
nicum, 44, 66, 98, 125, 143 ;
Cete (Drumceatt), 25, 61, 66,
77 ; Tomme, 161.
Doxology, 100, 164, 165.
Down, county, 10, 23, 72, 135 ;
the men of, xxx.
Downpatrick, xxx, Ivi.
Draw nigh and take, the hymn,
xxxi, 78.
Dress, xii.
Druid (Christ), lxii ; etymology
of the word, xix.
Druidism, survivals of, xx.
Druids, xvii-xxiii, xxix, xii, xlii,
liv, lxviii, lxx, 10, 17, 50, 54,
100, 102.
Druim thuama, 161.
Drum-Alban, 44.
Drumceatt, 24, 77 ; convention
of, xxi, lxviii, 25, 119.
Drumhome, 161.
Duach, lxxx.
Dubh bandea, 106.
Dubhduaibseach, 138.
Dubhthach, a man of science,
xxii.

Dublin, xxxiii, 74 ; Celtic Society,
xc, xcii ; Marsh's Library, xc ;
Boyal Irish Academy, col
lections of, xliii, lxii, xcii ;
Trinity College, Library, xxv,
xc, xcii, 78, 169 ; Book of, 79 ;
Park, xxxii.
Ducange, Glossary of, lxxxix, xci,
19 bis, 38, 55, 69, 85, 87, 101,
107.
Dug-out boats, 121.
Duibh-linn, 74.
Duirthech, lxix. -
Dumbarton, xxvii, 28.
Dun Breatan, 28.
Dun Ceithirn, 62 ; battle of, 62.
Dunbhuirgh, lxix, 73.
Dunblesque, 92.
Duncane, Mr., 34.
Dun-I, Dunii, lxvi, lxix, 40.
Dunraven, Lord, Irish Architecture,
xxxviii, xci.
Duorum Ager Rivorum, 68,
104.
Durham, Bishopric of, 96 ; Cosin's
Library at, xciv ; relic at, 19 ;
Wand Kirk at, 72.
Durrow, now a par. in West
Meath and King's co., 2f m.
N. from Tullamore, xix, lv, lx,
lxxiii, lxxviii, 18, 35, 40, 62,
72, 113, 128, 139, 144, 172;
abbot of, 27 ; Book of, xxxix,
xlviii, xlix, lx, lxi, 166. See
Roboreti Campus and Dair
Mag. There is another Durrow
distinguished as Castle Dur
row.
Duum Rus Rivulorum, 68, 104.
Ealdfrith, prince, lxxxii.
Eanfrid, king, 11.
Earca, daughter of Loam, 23.
East Oriel, 55.
Easter, baptismal robes at, 163 ;
controversy, xiv, lxxix, lxxx,
lxxxiii, 20, 35, 123 ; Eve, 38 ;
Irish, 14 ; observation of, xliv ;
solemnities, 109 ; time of, xxxv,
xxxvi, xiv.
Ecgfrith, king, lxxxii, 24, 126.
Echodius or Eochoid Buide, 25 ;
fil. Domnail, 26 ; Find, 25 ;
Laib, 23.
Echoid, 133.

INDEX.

l85

Eddius, Life of St. Wilfrid, vii,
Ixxiv, 160.
Edwin, king, 11.
Eel-nets, 105.
Egea insula, 148.
Egg or Eig, island, 148.
Egypt, monachism of, xvi, xxxvii,
xxxviii.
Eig or Egg, island, 148.
Eilean na Naoimh, now Ilachanu,
one of the Garveloeh isles, in
the Firth of Lome, south of
Mull, lxix, 34, 87, 161.
Eire, 6.
Eirros Domno, 22.
Eithne, lvii, 5, 58.
Elena insula, lxxi, 34, 86, 161 ;
perhaps the same as Hinba, q. v.
Elias et Eliseus, prophetae, 100.
Elizabeth, reign of, xxiii.
Ellacombe, Bells of the Church,
xliv.
Elmham, Hist. Mon. S. Aug. Cant.
134 ; Vit. Hen. V, 155.
Elton, Origins of Eyiglish History,
xix, xxxiv, xci, 117, 137.
Elveshou, 121.
Emax, 139.
Ember-weeks, 38.
Emchathus, 128, 143, 144.
Employment of monks, xlvii.
Enanus, fil. Gruth, 8, 51.
Enda, St., 1, Iii, liv, 34.
Endeus, fil. Neil, 133.
England, plagues in, 125 ; reptiles
in, xxxiii.
English Pale. See Pale.
Enna, St., 130.
Eochodius Buidhe, 135.
Ephesus, Council of, xxiv.
Ercus furunculus, 8 ; Mocudruidi,
52.
Erdamh or side-house, xl, 149,
169.
Eremitical order, xxxvi.
Ergalliae episcopus, 76.
Erie, a fine, 109.
Erin, xxxfv ; the men of, 143 ;
Erin, dative of Eriu, 6.
Ernaan, 133.
Ernanus, 18 ; fil. Glasderci, 29 ;
presbyter, 57.
Ernene, al. Ferreolus, 161.
Erneneus, fil. Craseni, 7, 18, 20.

Erraid, isle, 52.
Erris in Mayo, 22.
Etchen, bp., lviii.
Ethica insula vel terra, Tiree,
lxxi, 31, 32, 34, 41, 46, 84, 108,
138. See Tiree.
Ethicum pelagus, 32.
Ethiopic satchel, xlix.
Ethnea (Eithne).
Eucharist, 52, 70, 77, 147, 158 ;
celebration of, 57 ; terms for,
xlii.
Eueharistic fraction, 57 ; mys
teries, 52.
Eulogia, 74, 77.
Eunan, St., lxxx.
Europe, plague in, 125.
Eusebius, Hist. Eccl. 134, 165.
Evangelistic symbols, xlviii.
Exedra, xl, 149, 169.
Exequiae, xlvii.
Expliciunt, explained, 69.
Fachtni, Gallanus fil., 46.
Faction-fights, lxiii.
Failbeus abbas, lxxx, lxxxi, 13,
20.
Fairy hills, 96, 120.
Famen, a thing or event, 132, 144.
Familia Columbae-cille, 113.
Faroe island, 108, 138, 163.
Fasting, lxxvi, 37.
Fasts, relaxation of, 38.
Feabhal, river, in.
Feachnaus or Feohnus, 41.
Fechin, St., 86.
Fechno, 133.
Fechnus Bine, 8 ; sapiens, 40.
Fechureg or Fechreg, nepotes,
3°, *5°-
Fedhlimidh nrFedilmithus(Phe-
lim), lvii, 5.
Feller, the Abbe\ xxv.
Fenda flu., the Finn, 161.
Fennio, S., 127 ; see Finnian.
Fentenus fil. Aido, 68.
Feradachus, 67, 91. See Laisra
nus.
Ferdomnacb, xc.
Ferghus, a man of science, xxii.
Fergna Brit, abbot, lxxviii, 149-
Fergnous, 38.
Fergus, 5
Ferguson, Lady, xi.

i86

INDEX.

Fergusson, History of Architecture,
xxxix.
Feriae, 29.
Fern cover, 63.
Feroe, 116.
Ferreolus, al. Ernene, 161.
Fiace, St., hymn of, xxvii.
Field-work of monks, 18.
Filial obligations, no.
Fina, lxxxii.
Finanus, 62.
Finchale, xciii.
Findbarrus, St. Finbarr or Fin
nian, q.v., liii, 10, 70.
Findchanus, plebeius, 73 ; pres
byter, 46.
Findluganus, 92.
Findmaige, Si.
Finlagan, St., 92.
Finn, river, 161.
Finnachta the Festive, king,
lxxxi, lxxxii.
Finnian, St., of Clonard, li, Iii,
Ivi, lviii, lix, lxxxii, 10, 39, 70,
130, 132 ; of Moville, 1, Iii, Ivi,
lvii, lviii, lxii, lxiv, 10, 70, 132 ;
his Psalter, liii.
Finnians, two, lviii, 132.
Finnianus, or Finnio, 132.
Finnloga, 92.
Fintan, St., or Fintenus, or Mun
na, 7. 14, 17, 18, 70, 73, 92 ; fil.
Aido, 98.
Fionn, or Albus, lxxix.
Fir Li, 36.
Firbolgs, 17, 22. •
Fishpools, 162.
Flambard, Ealph, bp., 134.
Flamen Dialis, 15.
Fland, king, lv.
Flann Fina Mac Ossa, lxxxii.
Flava pestis, 125.
Flebilis, 156.
Fleming, Collectanea Sacra, xci, 35.
Flounders, lxvii.
Foirtgirnus, 86.
Folklore, Ivi.
Forbes, bp. A. P. ix, lxxxiv, xci.
Forcus, fil. Maic Erce, 23.
Fordun, lxxxi.
Foresight and prophetic insight,
37-
Forth, Firth of, lxix.
Fortunate Isles, 1.

Fosterage, lvii, lxxxii, 100, 101,
130, 148 ; literary, 150.
Four Masters, xci, 15, 51, 125,
132.
Four years added to life of St.
Columba, 153.
Fowler, Dr. T., xi.
Foyle, the river on which Lon
donderry is situated, near its
outfall into Lough Foyle, lix,
in, 161.
Fraction, Eueharistic, 57.
Fracture of neck of thigh-bone,
76.
Fragrance, miraculous, 48.
Franks, laws of, xxii.
Freeman, E. A., Norman Conquest,
xci. See Saxo.
Freisin-g MS., viii.
French Churches, 82.
Friday fast, xlvi, 37.
Fridian, or Frigidianus, St., liii.
Frogs, bestiolae resembling, 117.
Frog-spawn, experiment with,
xxxii.
Frozen seas, 116.
Funeral feast, 53.
Gabhran, house of, 135 ; king, 24,
61, 90.
Galgacus, 15.
Galian, 142.
Gallanus, fil. Fachtni, 8, 45, 46.
Galliae, Cisalpine and Trans
alpine Gaul, 165. Cp. note on
Britanniae, p. 6.
Gallican Church, 19 ; rite, xxxvi,
142.
Galway Bay, 1.
Gardener, 31.
Gartan, now a par. in co. Done
gal, six m. N.W. from Letter-
kenny, Ivi.
Gartnaidh, son of Domelch,
lxxi.
Garveloch isles, 87.
Gaul, 165 ; Cisalpine, 125 ; Druid-
ism in, xix ; intercourse with,
39 ; monachism in, xxxvii ; St.
Patrick in, xxviii ; traditions
of, lviii.
Gaulish sailors, 39.
Gemmain, 93.
Gemmanus, a bard, lvii, 93.

INDEX.

187

Genealogical Table (afterp. xciv),
5-
Genereus Saxo, 140.
Genitive, Irish, 5.
Gennesaret, Lake of, 103.
Genus Loerni, the tribe of Lome,
123.
Geona cohors, 43
Georges, Wortformen, 135.
Germanus, 93.
Germanus, St., xxviii, xxix, 102.
Giant's Sconce, 62.
Gildas, ' Corslet,' ascribed to, 13 ;
De Excidio, 117.
Gildas (or Gillas?), xxxvi.
Giraldus Cambrensis, Topographia
Hiberniae, xx, xxx, xxxii, xliv,
xlix, lxxxvii, xc, xci, 17, 18,
60, 117.
Girdle sent as token, lix.
Glas Naoidhen (Glasnevin).
Glasdercus (Glas Derg), 29.
Glasnevin, now a parish on the
little river Tolka, i| miles N.
from Dublin, lix.
Glass, book of, 133.
Glastonbury, xv.
Glen More (great glen), lxix. In
a line with this is Glen More in
the island of Mull, 170.
Glen TJrquhart, 144.
Glencolumbcilie, 138.
Glendalough, now a manor in co.
Wicklow, six miles NW. from
Bathdrum, liv, lxi.
Godric, St., xci, xciii, 146.
Gold, use of, in MSS., xlix.
Gonon, Benedict, xi.
Goose, cooking of, 163.
Goreus, fil. Aidani, 59.
Gospel, reading of, 147.
Gospel-book, from St. Martin's
grave, lx.
Gowry, 59.
Grampian hills, 44.
Granard, 119.
Gratianus Lucius, xc.
' Grazacham,' xxxii.
Greece, calendar of, xiv.
Greek, cultivated, Ixxxi; in Gaul
and Western Europe, xlvii ; in
Ireland, xlvii ; in monasteries,
xlvii ; use of, Ixxxvi, 1, 126 ;
words, 40, 169.

Gregory XIII, pope, xiv.
Gregory, St., 1.
Gridiron, substitute for, 34.
Grillaan, 133.
Grinding of corn, 39.
Groves, Druidieal, xix.
Gruthriche. See Nemanus.
Guesthouse, 108.
Guire, 59.
Guithers, Dr., xxxii.
Gunna, isle, 43.
Haokness, 24.
Haddan and Stubbs, Councils, Sea.,
xxiii, xxv, xxvii, xxxi, lxxv,
xci, 134.
Haduuald, 143.
Halle, xxiv.
Hand rotting, 47.
Hand-bell, use of, xliii.
Hardiman, edition of O'Flaherty,
xciii ; note by, 108.
Hardy, Descriptive Catalogue, x,
xi.
Hare Island, liv.
Hatfield, in Yorkshire, n.
Head Fort, the English form of
Kenlis, q. v., lxi.
Healy, Dr., Insula Sanctorum, xi,
xxxi, xxxv, li, liii, lv, lxxv,
Ixxvii, xci.
Heathen man, 43.
Hebraism, 154.
Hebrew cultivated, xlvii, lxxxi ;
phrase, 102 ; term for East, 55 ;
for a present, 76.
Hebrides, 53, 168.
Hector Boethius, lxxix.
Hely, tr. of Ogygia, xciii.
Hem of Columba's garment, 19.
Hennessy, W. M., x, lxxxix, xc,
xciv.
Hermathena, 166.
Hermits, xxxvi ; their cells, lxxv.
Heteromala, 19.
Heylyn, History of the Sabbath, 29.
Hi, the Irish preposition, 132, 169.
Hibernia, Ireland, also called
Scotia, q. v., 5, 10.
Highlands, Scotch, 58.
Hildmer cured, 74.
Hinba, orHinbina insula, Iii, lxxi,
lxxii, lxxiii, 34, 57, 87, 92, 133,
147, 148, 160, 161.

i88

INDEX.

Hindoo custom, 137.
Hininglas, 82.
Hispania, Spain, 164.
Historians of Scotland, ix.
Hittorpius, lxxxix.
Holland, 113.
Holy-bread, 82.
Holy days and rites, xlvi.
Holy Orders, xlvi.
Homer, 138.
Horse, the old white, Ixxiv, 156.
Hospitality, xii.
Hostis Herodes, the hymn, xxiii.
Hiibner, Inscriptiones Christianae,
44.
Hubs of wheels, 119.
Hugh. See Aedh.
Hugo a S. Victore, 55.
Hurdle Church, 72 ; ford, 74 ;
wall, 77.
Hy, term meaning descendants,
17-
Hy (Iona), the name, 3, 16.
Hy-Neill, lxxiii, 62 ; Northern,
Ixiv, 23, 62 ; Southern, 23, 28,
62 ; Tuirtre, 36.
Hymns Ancient and Modern,
xxxi, 78.
Hyth, regio, 32.

I, the letter, 36.
Iarannan, 161.
Iceland, 116.
Icolmkill (Iona), lxvi.
Iotian Sea, 44.
Ilea insula, 91.
Illustrated London News, xcv.
In te Christe, hymn, lxxv.
Inchmarnock, 20.
Indairthir, Anteriores, the East
erns, 55, 137.
Inis Ainghin, liv.
Inismurray, an island six miles off
the coast of Sligo, full of primi
tive buildings. See Stokes ( Celtic
Church, 184-187), and Lord Dun-
raven's account, with the illus
trations.
Inkhorns, xlvii, 37.
Innes, Civil and Ecclesiastical History,
36-
Innocent VIII, Bull of, 93.
Innocents, 93.

Interpreter, 44, 99.
Intonation, 54.
Inverness, the chief town in the
county of the same name, at
the mouth {inbher) of the rivei
Ness, and in the N.E. end of
Glen More, lxix, 95.
Invocation of Saints, lxxvi, 124.
loan, fil. Conallis fil. Domnallis,
67, 90, 92.
logenanus, brother of king
Aedhan, 134 ; presbyter, 79.
Iona, rrjv Jonah, the Hebrew
equivalent of St. Columba's
name ; in Old Testament both
proper name of the prophet and
'dove,' 3.
Iona insula, xxxix, xlii, Hi, lv,
Ivi, lxi, lxiv-lxix, lxx, 133 ; the
name, lxv, 3, 16.
Iona, a new centre, xv ; Bene
dictine foundations at, lxxxv ;
dates connected with, lxxxv ;
donation of, 103 ; future fame
of, 157 ; head of a federation,
168 ; household of, 1 ; Life ot
St. Columba written in, 9;
nunnery church in, lxvi ; pri
macy of, 9 ; ruins at, Ixxxvi ;
St. Mary's church in, lxxv ;
schism in, lxxxv ; the Sound of,
lxvi, lxvii, 21, 35, 37, 42, 153;
topography of, vii, lxv-lxix ;
usages of, xliv.
Iona, the reading of MS. B, 68.
Iorrus Domhnann, a promontory,
22.
Ioua, an adjective, lxv.
Ioua insula (Iona).
Ireland, Ancient Laws of, xxii ;
early condition of, xvi-xviii ; its
immunity from snakes, &c,
xxxii ; names of, 10 ; plagues
in, 125 ; provinces of, 17 ; St.
Columba's death revealed in,
160; tenure of land in, xvii;
the first home of St. Columba,
xv ; the three patrons of, xxxiv ;
visit of Adamnan to, lxxxiii.
Irenaeus, 71, 165.
Irish Academy, Boyal. See Dub
lin.
Irish Annals, lxxxix, 74 ; Archaeo
logical and Celtic Society, xc,

INDEX.

189

xcii, 79 ; Church, 70, 82, 142 ;
cloak, ' casail,' or ' chasuble,' 19 ;
genitives, 45 ; laws, lxxxv ; Life
of St. Adamnan, lxxxii ; Lives
of St. Columba, x, xi, see Old
Irish Life; MSS., 165, 173;
names disguised, lxxx ; patterns,
165 ; Bolls Series,'lxxxix ; Saints,
their familiarity with birds, 60 ;
Lives of, 23, 32, 39 ; Sea frozen,
125 ; synods, 123.
Isell Ciaran, a place mentioned
by Healy (p. 261), liv.
Islands as sites for monasteries,
xxxviii.
Islay, 83, 91, 92.
Isle of Saints, 34.
Istria, 39.
Italy, 125, 165.

Jacob's pillow, 158.
James I, king, 15.
Jarrow, 125.
Jelly-fish, 117.
Jerome, St., xxiv, 134 ; De Viris
Illustribus, 165 ; Epistles. 52.
Jerusalem, lx, lxxix, 5, 163 ; pil
grimage to, 115.
Jewish ideas, xxxvii.
Jocelini Vita Kentegerni, xci ; Vita
S. Patricii, xxvi, xxxii, xci, 2,
48
Jocular expressions, 37, 38.
Johannes, fil. Conallis, 67, 90, 92.
John IV, pope, lxxix.
John, St., lxxviii, 100.
Jonah, the name, 3.
Jonas's Life of Columbanus, vii,
xci.
Joseph of Arimathaea, xxxii.
Joseph the foster-father of Jesus,
130.
Josephus, 169 ; silence of, xxvi.
Joshua, God's word to, 12.
Joyce, Geography of Counties of Ire
land, xxxviii ; History of Ireland,
xviii, xx, xlviii, lv, lxii, xci, 4,
17, i°5, 13°, 139, 146, 15° ;
Names of Places, Iii, xci, 10, 17,
22, 52, 58, 63, 72, 74, 104, 146,
161.
Julian (andMearns), Did.Hymnol.,

Jura, 22.
Justin Martyr, 70.
Justus, a deacon, liv.
Kailli-au-inde, 99.
Kannechi, S., Vita, xci, 58. See
Cainnech.
Keating, History of Ireland, xci,
17, 108.
Keble, quotation from, xxi, 121.
Keelan, the widow, Ivi, lxxxiii.
Keller, 140 ; Bit der, &c, xlvii.
Kentigern, St., xci.
Kells, the place famous in ancient
times is now a small market
town in co. Meath, eight m.
W.N.W. from Navan. There are
two other places in Ireland of
the same name — (Lat. cella) — xl,
lv, lx, lxi, 132 ; Book of, xxxix,
xl, xlviii, xlix, lxi ; grant of, 28.
Kelly, notes on Cambrensis Ercrsus,
xxxiii, xc.
Kenlis (cen lis), ' head fort,' an
ancient name of Kells, lxi.
Kenneth, St., 21.
Kentigern, St., Life of, 87.
Kerry, co., xxxiii.
Keth, a man's name, 25.
Kevin, St., liv; his 'Kitchen,'
lxi.
Keyholes, 151.
Kiaran, St., Life of, xx, 39, 58;
of Clonmacnoihc, 18, 130, 158;
of Saiger, 158.
Kilchattan, 124.
Kilclay, 72.
Kilcleagh, 72.
Kilclief, 72.
Kilcolmonell, 22.
Kildare, the seat of St. Bridget's
monastery, now the small town
and bishop's see in co. Kildare,
xix, xxxiv, 172; Gospels of,
xlix.
Kildonan, 148.
Kilkenny, Book of (Marshii
Codex).
Kilkennys, the two, 21.
KiUeany, a village named from
St. Enda, on the E. coast of
Aranmore or Aran, q.v., 1.
Kilmarnocks, the two, 20.
Kilmore, a par. and bp.'s see

190

INDEX.

3^ m. S.W. from Cavan, in co.
Cavan, xxxv, 64. There are
eleven Kilmores in Ireland.
Kiln, lxix, 58.
Kilnamartry, 172.
King's County, lx.
Kings, buried at Iona, 157 ; or
dination-book of, 133.
Kintyre, Ixiv ; Mull of, 47.
Kircher, Mundus Subterr., 117.
Kishes (wicker-bridges), 74.
Kiss, salutation by, 37, 131.
Kitchen-fire, 36.
Knife, accident with, 60.
Knife-blade, melted, 97.
Korkureti, 59, 161.
Kylrose, 54.
Kyrie eleeson, xxxi, xlvi.
Laeghaire. See Laoghaire.
Lagenia, Leinster, q.v.
Laginenses, vel Lagini, the men
of Leinster, 17, 67, 78, 93, &c.
Laidir, fortis, 106.
Laighen, 17, 142.
Laisranus (Laisren) fil. Ferada
chi, abbot of Iona, Ixxviii, 8, 26,
40 ; hortulanus, 7, 31 ; Mocu
moie, 31.
Laisre, St., 14.
Laisren, abbot of Innismurray,
Ixxviii ; or Molaise, St., lxiii,
lxviii, lxxii.
Lakes and rivers haunted, 95.
Lambay. See Rechrea, 114.
Lambton, Worm of, 96.
Lam-dess, 93.
Lammas-fair, 132.
Lanfranc, abp., xlvi.
Lanigan, Dr., liii.
Laoghaire, king, xxii, xxx, lxx,
143 ; a brother of, xxx.
Laseiciput, xlii.
Last blessing, 159.
Lathreginden, 33.
Latin Church, 57 ; Fathers, xlvii.
Latin equivalents of Irish
names, 93.
Latin in monasteries, xlvii ; of
St. Patrick, xxv.
Lauds, 50, 158.
Laurence, abp. of Canterbury,
134-
Laurentian gneiss, lxvi.

Laws of Ireland, lxxxix, 130.
See Senchus Mor.
Le Fanu, Seventy Years of Irish
Life, xcii, 95.
Lea, or Lee, near Coleraine, 36.
Leabhar Breac, lvii, lxxxiii, xcii,
49-
Ledo, 107.
Legends of St. Patrick, xxv,
xxxii.
Leighlin, 14.
Leinster, xii, lvii, 142. See Lagi
nenses.
Lent, xlvi.
Lerins, an island in the Mediter
ranean, near Cannes, now Pile
de St. Honorat, xxxiii.
Lesson, Histoire des Zoophytes, 117.
Lethanus, head of the clan Ua
Liathain, 22, 115.
Libellus de Ortu S. Cuthberti,
xc. 53, 130 ; de Vita S. Godrici,
146.
' Liber,' names from, 112.
Liber Beati Cuthberti, 79.
Liber Hymnorum, lxvii, lxxiii,
xcii, xciii, 78, 83.
Libranus Arundineti, 68, 108,
US-
Life, Old Irish, of St. Adamnan,
lxxxii ; Lives of St. Columba,
viii, 72, 130, 136.
Liffey, river, 74.
Light, miraculous, 130.
Limerick, co., 92.
Linch-pins, 119.
Lincolnshire, 121 ; cairn in, 44.
Lindisfarne, Holy Island, off the
coast of Northumberland, an
early settlement of Columban
missionaries, xv, lxxix, 38.
Lindisfarne Gospels, lxix, 79,
165 ; Inventories, 79.
Lismore in Argyle, 27, 51.
Lives of the Saints, xlvii.
Livy, 131.
Loarn, house of, 135.
Loch Abor, 88 ; Awe, 41 ; Eil,
88 ; Finlagan, 92 ; Laodh, 143 ;
Ness, 102, 103.
Loehaber, 88.
Lochan Mor, lxvi.
Lochandu, 45.
Loch-dia, 8.

INDEX.

191

Loigsech Cennmor, 142.
Loire, river, xxviii.
Londonderry, city,i5; co.,63, 131.
Longa insula, Luing near Searba
in the Firth of Lome? Lis-
more near Oban? 93. See
Beeves, 1857, pp. 137, 460.
Longford, co., 119.
Loofs, Dr. F., his conclusions on
St. Patrick, xxiv.
Loogdae stagnum, 8.
Lome, 122, 123 ; Nether, 124 ;
Upper, 59.
Lough Cuan, Strangford ' Lough,
q.v.
Lough Derg, a small lake in co.
Donegal, about two m. N. of Pet-
tigoe, and of Lough Erne ; this
is the place of pilgrimage,
xxxiii, xxxiv ; there is an ex
pansion of the Shannon just
above Killaloe, bearing the
same name ; Key (Ce or Cei)
in co. Eoscommon, 53, 87 ;
Neagh, 47 ; Ree, a great expan
sion of the Shannon, above
Athlone, liv.
Louth (Lugmagh), co., xxxv ; also
a par. in co. Louth, 5J m. W.
from Dundalk, xxxv, 4.
Lua, the name, 97.
Lucan, Pharsalia, 117.
Lucca, liii.
Lugaidus, Luguid, surnamed
Lathir, 35, 75, 106.
Lugbe and Lugne, 28.
Lugbeus, 52 ; Mocublai, 54 ; Mo
cumin, 36, 39, 52.
Lugidius Claudus, 8, 50.
Lugmagh, or Louth, 4.
Lugneus Mocublai, 144, 152 ;
Mocumin, 67, 86, 95 ; Tudida,
68, 114.
Lugucencalad, 80.
Lugudius Clodus, 8, 50 ; fil.
Tailchani, 160.
Luguid Mocuthemne, 133.
Luguid the messenger, 34.
Luing, isle, 93.
Lupus, St., 103.
Luthir, 119.
Lynally, church at, 28.
Lynch, Dr. John, Cambrensis
Eversus, xc, 117.

Mabillon and D'Achery, Acta
SS. Ord. Boned, x, lxxxix, 166 ;
De Liturg. Gall., 142.
MacCarthy, lxxxix.
Mac Eire, a matronymic, 23.
Mac Firbis Duald, lxxxiii, xcii
Book of (Chron. Scotorum).
Mac Geoghegan's MS., 79.
Mac Naue, 5.
Mao Begol's Gospels, 165.
Mac-TJ-Araidhe, a tribe-name,
61.
Mac-u-Daimhene, 76.
Mao Ua Alta, a tribe-name, 38.
Mac-Ua-Blae, a tribe-name, 54.
Mac-Ua-Druidi, a tribe-name,
52.
Mac-ua-fir-Roidhe, 161.
Mac-Ui-Curin, 33.
Mae-Ui-Runtir, 31.
Maccarthen, St., 76.
Maehar^ the, lxvi, 48, 96, 120,
145, 153-
Macleane's Cross, 58.
Macmillan, Bev. A, xii.
Madan, MS. Books, xlix, 69, 79.
Madden, Sir F., ix, 79.
Maeatae, a British tribe, 24.
Maelcon, father of Brude, 10.
Mael-Odhrain, 33.
Maelrubha, St., lxxx.
Magh Breg, 50.
Magh Elne, 63.
Magh Lungo, Ixxvii, 112.
Magh Rath, 135.
Maghbile, 10. See Moville.
Magheross in co. Monaghan, 54.
Magi (Druids), xix, xlii, 10, 50,
54, 100, 102.
Magna domus, 144.
Mahee, island, liii.
Maic Erce, filii, 23,-26.
Mailodranus, gente Mocurin, 33.
Malachi I, king, 134.
Malea insula, Mull, 35, 52, 91.
Malina, 107.
Man, the symbol of St. Matthew,
xlviii.
Mandalay, palace of, xcv.
Manichaean ideas, xxxvii.
Manumission, no.
Manus Dextera, 67, 93.
MS. Cotton Nero D, 4, 79.
Mare's flesh as food, 34.

19a

INDEX.

Margaret, St., queen, lxxxiv,
lxxxv ; Gospel-book of, 79.
Marriage of clergy, xxv, xii.
MarseiUes, the chief port on the
Mediterranean from the earliest
times, xxxvii, xiv.
Marshii Codex, viii, xc, xcii, 35,
13°, 158-
Marsh's Library, viii.
Martene, De Ant. Eccl. Bit, xcii,
57, 7°-
Martin, St., xxviii, xxxvii, lx,
120, 142, 147 ; Life of, 1.
Martin's Western Islands, lxxi.
Martyrology. See Donegal, Oen
gus.
Martyrs' Bay, in Iona, 41.
Martyrs not produced by Irish
Church, xxx.
Mary of Ireland, the, xxxiv.
Mass at noon, 124 ; celebration
of, 141 ; Boman, 142 ; vespers
so-called, 50, 76, 158.
Matins, 158, 162.
Maucteus, St., xxxv, 4.
Maugdorni, 55.
Maugina, or Mauguina, virgo, 66,
75, 76.
Maunde Thompson, Palaeo
graphy, xlvii, 69.
Maurice, abp , retort by, xxx.
Mayo, co., xxxiii, 22, 130.
Mearns. See Julian.
Meath, lxxxii, 18, 50, 51, 74, 75,
87 ; county of, lxi, 132 ; pro
vince of, 17.
Media, 18.
Medical treatment, 38.
Mediterranea pars, 18.
Medusae, 117.
Meidhe, neck, 17.
Meigle. monument at, 50.
Meldanus, 29.
Merlin, 4.
Mernoco, St., 20.
Merthyr, 172.
Mesloen, cognomen, 151.
Messingham, Florilegium, ix, xxxii.
Metcalfe, W. M., x.
Miathi, battle of the, 24, 25.
Midhe, a Druid, 17.
Midi, 18,
Migne, Patrologia Latina, xvi, xxiv,
lxxxix.

Milchu, xxvii, xxix.
Miliuc, 137.
Milk, superstitions regarding, 85.
Milk-bag, 107.
Millstone, 156.
Miracles, lxxvi ; Capitulationes,
66 ; after St. Columba's death,
120-125 ; summary of, 9.
Miraculous conceptions, Ivi.
Miscellanea Biographica, xc.
Missa, the term, how used, 141,
158 ; vespertinalis, 158.
Missale, Sarum, xxvii ; Stowense,
see Stowe ; Vetus Hibernicum,
xcii.
Mixed chalice, 70.
Mobhi Clarainech, St., lix._
Mobii son of Natfraech, lviii.
Mo-cholum-og, lvii.
Mochoemoc, St., 72.
Moohta, St., xxxv, 4.
Mocu Aridi, 61 ; Dalon, 21 ;
Loigse, 141, 142 ; Neth-Corb,i8 ;
Soghain, 74.
Mocufirroide, 161.
Mocumin, 28.
Mocumoie, 17, 31.
Moeurin, or Mocucurin, 33.
Mocuruntir, 51.
Mocusailni, 21, 22.
Moda flu., the Moy, 22.
Modulatio, 142.
Moedoc, St., reliquary of, xlix.
Moghain (Maugina).
Mogue, St., lxxx.
Moira, 135.
Molaise, or Laisren, St., lxiii,
lxviii, lxxii.
Molua Nepos Briuni, 97.
Momonia, Munster, 17.
Mona (Anglesea), xix.
Monachism, beginnings of, xvi.
Monaghan, co., 54, 55.
Monasteries, Celtic, xxxvii-xl ;
Columban, 113 ; of St. Columba,
number of, 2 ; visitation of,
119.
Monastic habit taken, 46.
Monastic schools, 1-lv.
Monasticism, Irish, xxxvii.
Mons Angelorum, 121.
Montalembert, Monks of the
West, xi, xxi, li, lxxxiv, xcii.
Monumenta Alcuiniana, lv.

INDEX.

193

Mopsuestia, in Asia Minor,
xxiv.
Moray Firth, 95.
Morgan (Pelagius), xxiii.
Mos Romanorum et mos Scot
torum, 122.
Moses, St. Patrick compared to,
xxx.
Mother Shipton, 4.
Moville, the ancient Maghbile,
now Upper Moville in co. Do
negal, 15 m. N.N.E. from Lon
donderry. Lower Moville is
another par. about 2 m. distant,
Iii, 10.
Moy, river, 22.
Moyola water, a small river in co.
Londonderry, falling into the
N.W. part of Lough Neagh.
Formerly Bior, lix, 125, 131.
Mughdorn dubh, 55.
Muirbolc Paradisi, 27.
Muirbulcmar, lxxiii, 34, 161.
Muircertaeh, 23.
Muirchu Maccumactheni, Life of
St. Patrick, xxiv, xxvi, xxviii,
xxix, xii, xlii, xc, xcii, xciv, 85,
117, 132, 137.
Mutredachus, father of Mac Erce,
grandfather of Baedan (p. 26)
and of Domhnall and Forcus
(p. 23), and great grandfather
of Eochaid (p. 26) ; from him
were descended the hui Muire-
daigh or Nepotes Muiredachi, 26.
Mull, island of, 35, 87 ; Boss of,
lxvi, 153.
Mullagh, the, lxxi.
Mumenia, Munster, xx, 17.
Mumhan, 17.
Muminenses, the men of Mun
ster, 56.
Munich, Boyal Library at, viii.
Munitio Cethirni, 61 ; Magna,
lxvii, 73.
Munna, St. See Fintan.
Munster, xxx, 17, 56.
Muratori, lxxxix.
Murbolgh, sea-inlet, 27.
Murray and Bradley, N.E.D. See
Dictionary.
Natalis, xlvii, 124.
Natalitium Domini, 79, 124.

Natalius, scourged, 134.
Nativitas, 124.
Naturale bonum, 43, 143.
Navan, 132.
Navicula, a boat, 96.
Neale, Essays, lxxxix ; and Forbes,
Ancient Liturgies, xcii, 142.
Nellis Nepotes, 62.
Nemanus don Mocusogin, 74 ;
fil. Cathir, 34 ; fil. Gruthriche,
8, 5L
Nemthur, xxvii.
Nennio, bp. liii.
Nepotes, see Hy, TJa, &c, and
Glossary.
Neptune, 107.
Nesa, flu., the Ness, 95, 100, 102.
Nesanus Curvus, 67, 88, 89.
Ness, Loch, lxxi, 42, 95, 102, 143 ;
river, lxx, 95, 100.
Nestorius, patriarch, xxiv,
New English Dictionary, xcii,
24, 59, 146.
New Style, xiv.
Newell, St. Patrick, xxxiv, xcii.
Newtownlimavaddy, a town in
co. Londonderry, 12J m. E.N.E.
from the city of the same name,
lxxi.
Niall of the Nine Hostages,
xxvii, 22, 23,62 ; why so styled,
lvii.
Niath Taloirc, 33.
Nicaea (in Asia). The ancient
town in Asia Minor, now chiefly
known to us in connexion with
the famous Council in 325, and
the ' Nieene' Creed, xiv. Nicaea
in Europe is now represented
by the modern Nice in the
Biviera.
Nigra Dea, flu., not identified,
106.
Nindid, lviii.
Ninian, St., xv, liii, Ivi, lviii.
Nisa, flu., 143.
Noendrum, liii.
Noi-fis, xxii.
Noli Pater, hymn, lxxv.
Nominative absolute, 164.
Norfolk Broads, 113.
Norman, Dr. A. M., 117.
Northern voyages, 1 16.
Northumberland harried, 11.

194

INDEX.

Northumbria, mission to, lxix ;
visit of Adamnan to, lxxxii.
Notker Balbulus, Martyrology,
xcii, 39, 144, 165.
Nova Scotia, 5.
Novice, dress of, 108.
Novitiate excused^ 43.
Nox, vigil or eve, 156.
Number 3000 traditionary, li.
Nunneries, Columban, no record
of any, 115.
Nutritor, 130, 148.
O and U, confusion of, 173
O', Irish prefix, explained, 17.
Oars, use of, 160.
Oath, breaking of, 109.
Oban, the modern town on tho
Firth of Lome, in Argyleshire,
lxix.
Obsequia, 141.
O'Clerigh, Michael, xci, xcii.
O'Connell, Daniel, lxxxiii.
O'Connor, Dermod, xci.
O'Conor, Rerum Hibem. Scriptores,
lxxxix, 50.
O'Curry, Lectures, on Manuscript
Materials, xliv, xlvii, lxi, lxxv,
lxxxix, xc, xci, xcii, xciv, 4, 17,
22, 146, 171 ; on Manners, &c,
xx, xxi, xxii, xxiii, lxxxiii, xcii,
107, 108, 130, 169, 171.
O'Donel, Charles J., Ivi.
O'Donnell, the clan, Ivi, lxii ;
Manus, Life of St. Columba, x,
lix, lxi, lxviii, lxxv, 2, 95, 115,
119, 138, 146, 151.
O'Donovan, Dr., xci. 132.
Odhran, St , strange legend of,
136.
Oengus, Calendar or Martyrology
of, xlii, lxxx, lxxxiii, xcii, 4, 13,
132.
O'Flaherty, Boderick, West Con
naught, xciii, 108 ; Ogygia, xciii,
117.
Offices of St. Wilfrid, 58.
Oidecha insula, terrula Aithche,
83. 84.
Oil sent to Ireland, lv.
Oingusius, fil. Aido Commani seu
Bronbachal, 27.
Oisseneus, fil. Ernani, presbyter,
18.

Old Irish Life of St. Columba,
x, Ivi, lix, lxiii, lxvii, lxviii, 72,
130, 136.
Old Kilpatrick, xxvii.
Old Style, xiv.
Olden, Bev. T., Church of Ireland,
xviii, xxiv, xxviii, xxxiv, xii,
xlii, xliv, xciii ; Epistles and
Hymn of St. Patrick, xxv, xxxi ; on
the burial-place of St. Patrick,
xxx.
Ollamh, a chief bard, xxi.
Olnegmacht, 108.
O'Mahony, John, xci.
Ommon insula, 47.
O'Neills, the, 62. See Hy Neill.
Ondemone, 23.
Ooa, the (Owo), 83,
Open air, vespers in, 50.
Oratio super Diptycha, 142.
Oratorium, lxix.
Orcadae insulae, 116.
Orders of clergy, the three, 57 ;
of Irish Saints, the three,
xxxv ; three learned pre-Chris
tian, xviii.
Ordination, Boman, 57
Oriels, tribe of, li
Oriental MSS., xlix.
Orkneys, 116; chieftain of, lxxiii.
Osric, king, n.
Ossory, 82 ; King of, xxxii.
O'SuUivan Bear, lxxxvii, xciii.
Oswald, St., king, lxxix ; his
vision, n; cross of, 58, 74, 76.
Oswiu, king, lxxxii.
Ovid, Remedium Amoris, 100.
Oxford, Corpus Christi Coll., xlix,
xcii ; St. John's, xlix ; the
Bishop of, xi.

Pacification of Erin and Alba,
lxxii.
Pagan architecture, xxxix ; forts,
li.
Paganism in Orkney, 116.
Painting at Carlisle, 146.
Pale, the counties of Dublin,
Louth, Kildare, and part of
Meath, xxiii.
Palestine Pilgrims' Text Society,
lxxxix.
Palladius, xxix ; mission of, xxiv.

INDEX.

195

Papal sanction, lxv.
Parasticia, 154.
Parsonstown, 131.
Paschal. See Easter.
Patraico, xxvii.
Patrician ' colleges,' lxviii ;
Period, Saints of, xxxiv.
Patricius (Palladius) xxix ; pres-
biter, 166.
Patrick, St., xv, xxii, xxxiv, xxxvi,
xii, lv, Ivi, lxx, lxxxii, lxxxiii,
4, 37. 5°, 76, 81, 85, 87, 97,
!37> 138, 142, 143, 146, 162 ;
biographical notice of, xxv ;
canons attributed to, xxxi ; con
secrated bishop, xxviii ; his bell,
xliii ; boyish sin, xxvii, xxix ;
Confession , xxv, 92 ; crosier,
xxxii, xxxiii ; early life, xxvii ;
Epistle on Coroticus, xxv ; Gos
pels, xliv, 168 ; influence, xxx ;
Lent fast, xxxii ; Life, lxxxv,
58 ; literary remains, xxx ;
Lorica, xxxi, 13 ; observance of
Sunday, xlii ; purgatory, xxxiii ;
sayings, xxxi, xlvi ; winding-
sheet, xxxv ; writings, xciii, 10 ;
leader of the first Order of Irish
Saints, xxxv ; legends of, xxv,
xxxii ; mass and offices of, xxvii,
xxxii ; primary authorities on,
xxv.
Patricks, two, xxix.
Paul, St., 100, 138,
Paulinus Nolanus, 39.
Pebble, blessed, lxxi ; use of, 100
Pedlar, Jones the, 170.
Pelagius, xxiii.
Pembrokeshire, 121.
Penance, xlvi, lxxvi.
Penda, king, n.
Penitential canons, 35, 108.
Pentarchy, the Irish, 17.
Per saltum ordination, lviii, lix.
ncpiarepa, the word, 3.
Perthshire, 44.
Pestis ictericia, 125.
Peter, St., 67, 94, 100, 134
Petrie, Dr., lxi, xciv, on Christian
Inscriptions in the Irish lan
guage, liv ; Bound Towers, xl,
xlix, xciii, 122, 144, 149, 169 ;
Book of Mac Firbis, xxii ; Tara,
xxxix ; on two Patricks, xxix. O

Petrus Alfonsus, 29.
Phelim, lvii.
Pictor, a misreading, 140.
Picts, lxv, lxx, 10, 24, 43, 68, 79,
80, 91, 95, 125, 126, 131 ; king
dom of, lxxxv ; the Irish, 23,
44, 62 ; language of, 44, 99 ;
northern, Ivi ; pagan, Ixiv ;
southern, Ivi ; and Scots, how
divided, 44.
Pictish Chronicle, lxxxiv ; name,
33.
Pike, the fish, 87.
Pilgrim's staff, 27.
Pillar of fire, 161.
Pillows, stones used for, 158.
Pilu, a 'Saxon' or Englishman,
152.
Pimpernel, Water, xix.
Pinkerton' a Lives of the Scottish
Saints, ix, x, lxxxiv, xciii, 87.
Pirates, xxvii.
Plague, the great, 125.
Platform of St. Columba's cell,
37-
Pliny, 10 ; Hist. Ned. xix, 52, 117.
Plummer, Dr., 5 ; Bev. C, xii.
Poacher detected, 52.
Pocock, Irish Tour, 34, 117.
Poems, Irish, virtues of, 13.
Polaire, xlix, 78
Pomponius Mela, 164.
Pontoppidan, Natural History, 117.
Pope, silence concerning the,
xxxv, lxv.
Port Laithrichean, at the south
end of Iona, lxix.
Port-na-Churaieh, port of the
coracle, a small bay at the S.
end of Iona, ' guarded round by
precipitous rocks of gneiss, and
marked by a beach of brilliant
ly coloured pebbles of green
serpentine, green quartz, and
the reddest felspar . . . almost
like a beach of precious stones,'
Duke of Argyle, Iona, pp. 79,
130. Just above the beach is a
ridge of shingle overgrown with
grass, in the form of a coracle
bottom upward, possibly a long
barrow, and in later traditions
connected with St. Columba's
coracle, lxvii.

196

INDEX.

Port-na-lung, 41.
Port-na-Mairtear, 41.
Port-na-Muintir, 84.
Port-na-Murloch, 27.
Port of Iona, the, 41, 84, 124.
Port Ronain, 41.
Portus louae, 41, 84, 124.
Potato-bin, 172.
Potitus, xxvii.
Prayers for the dead, lxxvi, 142.
Prefix of affection, lvii, 20.
Proclivum, 135.
Prophecies, spurious, 4.
Prophecy of St. Mochta, 4.
Proselytus, the title, 4.
Prosper of Aquitaine, xvi, xxiv.
Provincia, use of term,' 94.
Provost, der. of word, 171.
Prudentius, 2.
Psalms learnt by heart, xlvii.
Psalter, collating of, 36 ; recita
tion of, 146 ; transcription of,
157-
Puer, use of term, 94, 98.
Punt-pole, 96.
Purgatory, St. Patrick's, xxxiii,
Pyramis, 19.
Pyrenees, 125.
Quanti et qualis, 163.
Quartodecimans, xiv.
Quern, use of, lviii, 39.
Quinquagesima, lxviii.
Raidhe, the race of, 59.
Ralph. See Flambard.
Ramsay, Physical Geology, xxxiii.
Raphoe, now a par. and bishop's
see in co. Donegal, 5 m. N.W.
from Lifford, lxxx.
Ratabusta, 162.
Rath of the Synods, lxxxiii,
123.
Rathlin, isle, 22. See Rechra and
Rechru.
Real Presence, lxxvi.
Rebdorf MS., viii.
Recensions, long and short, viii.
Rechra, either Lambay or Bath-
lin, Ixxviii.
Rechrea insula, 114.
Rechru, Bathlin or Baghery
island, off the N. coast of An
trim, 21.

Recles, lxvii.
Reeds for thatch, 113.
Reeves, Dr., liii, lxxyiii, xciii, and
passim ; Adamnan, passim ; Eccl.
Ant, xxxvi, 22, 23, 36, 72 ; reff.
to passages, vii ; Life of, xi ;
on style of Adamnan, Ixxxvi.
Reginaldus Dunelm., xciii.
Regionis caput, 39.
Reichenau MS., viii.
Reilig, or Relic, 136 ; E. Odhran,
or Orain, 136, 153, 157.
Relaxation of discipline, 34, 38.
'Pijfia, 132.
Remigare, 160.
Reptiles in Ireland, why scarce,
xxxiii.
Resurrection looked for, 112,
161.
Revised Version, 102.
Rhydderch, son of Tudwal, 28.
Right hand used in blessing, 159.
Rime, Irish, 28.
Ripon, 121.
Ripon Offices, xciv, 58, 160.
Roads, rough, 119.
Robe, vision of, 130.
Roboreti, Roboreus, vel Boboris,
Campus, Durrow, q.v.
Roboretum Calgaehi, Derry, q.v.,
now Londonderry, on the Foyle.
Robertson, Dr. A., xii.
Rocca, De Campanis, 1 18.
Rock salt, 77.
Rodain, duo filii, 133.
Rodercus, fil. Tothail, king, 28.
Rogation Wednesday, 38.
Roidhe, 161.
Rome, liii, lx, lxxix ; independ-
encp of, xiv, xlvi, lxxvi.
Roman canon, xxxvi ; canon law,
xii ; civilization, limits of, xvi ;
Easter and tonsure, lxxxiv ;
Empire, jurisdiction of, 39 ;
island, xvi, xxiv ; laws re
formed, xxii ; service-books,
29 ; vallum, the northern, 24.
Romana civitas, 125, 165.
Ronan, lxxx.
Ronanus fil. Aido fil. Colcen, 8,
55-
Ronnat, lxxx.
Ronsch, Itala und Vulgata, xciii,
115, 158, and Glossary passim.

INDEX.

197

Roscommon, co., 53, 64.
Rosnarea, 160.
Ross of Mull, the south-west por
tion of the island of Mull, lxvi,
153-
Rossa, a man of science, xxii.
Roth, 135.
Round Towers, xl, 144.
Routh, Reliquiae Sacrae, 134.
Royal Irish Academy, Trans
actions, xcii. See Dublin.
Ruadan, St., lviii, lxxxiii.
Rus, 133.
Russian Calendar, xiv.
Sabbath, 29, 155.
Sacrament, a secret, 55, 64, 137,
152.
Sage, saoi, sapiens, 41, 63, 64.
Sainea insula, 123, 124.
St. Gall, the place, 144 ; MS. at,
viii.
St. Patrick's Isle, a very small
island off the coast of co. Dub
lin, about five miles S.E. of
Balbriggan, xxix.
Saints. See under their names.
Salacia, 107.
Salamanca MS. See Acta SS. Hib.
Sale, river, the Sheil ? the Seil ?
87, 122.
Salic law, xxii.
Sallachan, 59.
Salmon, 87, 106 ; roasted, 34.
Saltrey, Henry of, xxxiii.
Samolus, the herb, xix.
Sancti, venite, the hymn, xxxi,
78.
Sanctuary, 33.
Sanda, .47.
Sanday, Dr., xii.
Sapidus, 152.
Satchels, xlix, 78.
Saturday, the Sabbath, 29 : fast,
38.
Saul, the place of St. Patrick s
barn-church, now a par. in co.
Down, if m. N.E. from Down-
patrick, xxix, xxx.
Saxo, 12, 140, 152.
Saxon Chronicles, lxv, 44.
Saxonia, England, 12, 25, 126.
Freeman gives reasons in N.C.
(i. 13) for his statement that 'all

the Teutonic settlers in Britain
have always been known to
their Celtic neighbours as
' Saxons.' They were so in the
fifth century, they are so still '
(ib. 534). In the life of St.
Fursey in Acta SS. Hib. ox Cod.
Salm., col. 98, we find ' Saxo-
niam ' meaning East Anglia in
a passage parallel to one in
Bede, H.E. iii. 19, where we read
'provinciam Anglorum.' See
further in Freeman.
Scandal, fil. Bresail, 133.
Scandlanus, fil. Colmani, 26.
Seanlann, lxxii ; Seanlann Mor,
26.
Searba, 22, 87, 93.
Sehaffhausen, Librarian at, 166 ;
Library at, viii.
School-books, xlviii.
Schools, founded by St. Columba
in Ireland, lv ; later, of fifth
century, and private, lv.
Scia insula (Skye), lxxi, 8, 43, 44,
94.
Scoti, the term, xxiii ; lxxix.
Scotia(Ireland) 5, 104 and passim.
Scotia Major, or Vetus, and
Minor, 5.
Scotland, 104, 130 ; waterpart-
ing of, 44.
Scott, Sir Walter, xci.
Scourgings, by angels and saints.
134-
Scriptores Historiae Augustae,
155-
Scripture, knowledge of, Ixxviii ;
texts, 174.
Seals, lxvii ; used for food, 53.
Seangleann, 138.
Sechnall, St., hymn of, xxvi,
xxviii. xxxi.
Secundinus (Sechnall).
Sedna, lxxx.
Sedulius, the poet, xxiii ; the
theologian, xxiii ; on St. Paul's
Epp., 56.
Segenus presbyter, lxxix.
Segineus abbas (Seghine), xxvi,
Ixxviii, lxxix, lxxxi, 13, 20, 75.
Seil, river, 122.
Selago, herb, xix.
Selby Abbey, 102.

198

INDEX.

Self-cremation, 137.
Sen Patrick, xxiv.
Senan, St., 151, 162.
Senchus Mor, xxii, xxiv, xxxi,
143-
Sequestratus, 155. "
Serpents, &c, xxxii ; legendary
expulsion of, 97.
Setni filius, 23.
Seven, the number, 162.
Seven years' penance, 46.
Sexta feria, 29.
Shamrock, xxxiii.
Shannon, river, liv, 53, 58, 64.
Ships, kinds of, and appliances
for, 122 ; parts, &c, of, 171 ;
terms for, 39, 171.
Shoe, one off, 83.
Shuna, 124.
' Si' interrogative, 115.
Sicily, 164.
Side-house, xl, 149, 169.
Sidh, 121,' 146.
Signals at Iona, 37.
Signum, a bell, 118, 143.
Silence, injunction to, 146, 150.
Silnanus, monachus, 52, 74, 75 ;
quidam maleficus, 86.
Simeon. See Symeon.
Simon Magus, tonsure of, xlii.
Singing as of birds at the death
of Saints, 160.
Sinus Gallicus, 102.
Sithean Beg, and Sithean Mor,
120.
Skene, Dr. W. F., mtic Scotland,
x, xxxi, lviii, lix, lxvii, lxviii,
lxix, lxxii, lxxv, xciii, 49 ; ed. of
Beeves's Adamnan, ix, 27, 34,
42, 47, 83, 87, 104, 167.
Skins for writing on, xlvii.
Skreen, in co. Sligo, lxxxiv.
Skye, isle of, lxxi, 8, 43, 44, 94.
Slaine, the river, 28.
Slan, 81.
Slanore, 119.
Sleibti, 132.
Slemish, a hill about 4 miles east
of Broughshane, co. Antrim,
xxvii.
Sletty, 132.
Slieve Bregh, 50.
Sligo, lxi, 22, 27.
Small, Mr. J., xci.

SmaU-pox, 74.
Smith and Wace. See Dictionary.
Smith, John, (1) ed. of Baeda,
lxxxix, xc ; John (2) Life of
St. Columba, xi, xciii, 140.
Smoke as signal, 37.
Snail-shells, lxvi.
Snam luthir, 119.
Society-marks, xxxii.
Soekburn, Worm of, 96.
Solinus, Polyhistor, xxxii, xciii,
10, 109, 117.
Somner, 85.
Son-book, or copy, lxii ; legend
of, 70.
Soroby, 41.
Soul-friend, xlvi.
Souls seen taken up, 136 et seq.
Sound, the. See Iona.
Sowing of corn, 121.
Sozomen, Eccl. Hist, xxxvii.
Spain, 125, 164.
Speaker's Commentary, 102.
Spear-shaft, 60.
Species, the term, 71.
Spelman, Concilia, 72.
Sports at Teltown, 132.
' Staff of Jesus,' xxxii.
Staff of St. Cainnech, Ixxvii.
Stagnum Aporum, vel Aporicum,
88, 105 ; Cei, 53 ; Loch Diae,
45 ; Vituli, 143.
-ster, the termination, 17, 142.
Stevenson, ed. of Bede, xc.
Stirabout, (porridge) xxiv.
Stokes, Dr. G. T., xii ; Ireland
and the Celtic Church, xxiii, xxvi,
xxxiv, xxxvii, xxxviii, Ixiv,
lxxi, lxxii, xciii, 17, 22, 117 ; his
ed. of Poeoek's Irish Tour, 34 ;
in Proc. R. I. A., xlvii.
Stokes, Dr. Whitley, his edition
of the Calendar of Oengus, xlii,
xlvi, Ivi, lviii, lxxxiii, xcii ; of
Vit. Tripart., xxv, xxvi, xxxi,
xxxii, xxxiii, xii, xlii, xliv, xcii,
xciv, 44, 48, 50, 58, 63, 81, 85,
87, 117, 132, 137, 146, 152, 162,
171.
Stokes, Miss Margaret, Early
Christian Art, xxxviii, xl, xliv,
xlix, xciii ; ed. of Dunraven,
xci ; Six Months in the Apennines,
liii.

INDEX.

199

Stola, 163.
Stone-boat, 1.
Stone-oarpentry, 122.
Stones for pillows, 158.
Storm seen at a distance, 22.
Stowe Missal, xx, xxxvi, lxviii,
xcii.
Strangford Lough, the great sea
inlet on the east side of co.
Down, anciently Lough Cuan,
xxix, Iii, liii.
Strathclyde, n.
Styles for writing, xlvii.
Suecat, xxvii.
Succession of kings, 25.
Suffix of affection, 20.
Suibhne, 46 ; abbot, lxxix, lxxx,
lxxxi.
Suibneus (Sweeney) fil. Colum-
bani, 28.
Sullivan, Dr. W. K, xciii.
Sulphureous fire from heaven,
39-
Sulpicius Severus, Life of St.
Martin, 1, 120, 147.
Sunday dinner, and rest, 141 ;
observance of, xlii, xliv, 141;
when called Sabbath, 29.
Surii Vitae SS., ix, 162.
Sussex, 105
Swift, dean, Considerations, &c,
xxxii ; E. L., transl. of Jocelin,
xci.
Swimming-ford, 119.
Swine,fattening and killing of,g2.
Symeon, Hist. Eccl. Dunelm., Ixxiv,
xciii, 72, 79, 134.
Synod, St. Columba condemned
at, lxii, 131 ; under Adamnan,
123.
Syria, monachism of, xvi, xxxvii,
xxxviii.
Tablet, waxed, 46.
Tacitus, Annals and History, xix,
15-
Tailchanus, 7, 14, 17, 18.
Taileend, xlii.
Tantony, lxxx.
Tara, a famous seat of early civili
zation, now a hamlet in co.
Meath, with an ancient church,
3! m. N. by W. from Dun-
shaughlin, xxix, xxxi, Ivi, lvii,

lxii, lxx, lxxxiii, 46, 123, 132 ;
deserted, lxxxiii ; great hall at,
xxxix.
Tarainus, 91.
Tedan, lxxx.
Teilte, now Teltown, a hamlet in
co. Meath, xxx, lxii, 132.
Temple Douglas, lvii.
Terra Hyth, 32.
Terryglass, 104.
Tertullian, 167.
Theodosian Code, xxii.
Thewnan, lxxx.
Thistle, Thomas, xciv.
Thompson, Natural History of Ire
land, xxxii ; Maunrte, Palaeo
graphy, xlvii, 69.
Three Orders and the Church,
xxiii.
Three Orders of Irish Saints,
xxxv.
Tiag, vel Tiagha, xlix, 78, 172.
Tiberius, abolished Druids, xix.
Tides, ebb and flow of, 107.
Tigherna, 54.
Tighernach, Annals of, lxxxix,
125, 126, 131.
Tipperary, co., 104.
Tir-Connell, 62.
Tir-da-glas, 104.
Tir-Lughdech, lvii.
Tirechan, notes by, xxvi, xxviii,
xxix, xxxii, xxxiii, xciv, 44,
81, 87.
Tiree, lxxii, 32, 41, 43, 46,48 61,
112,139. See Ethica insula.
Titles, integral parts, 27.
Titulus, 158.
Toads, &c, xxxii.
Tobin, lxxx.
Tochanna Mocufircetea, 133.
Todd, Dr., liii, xciv ; Liber Hym
norum, lxxv, xcii, 78, 79 ; St.
Patrick, xvii, xxix, xlii, lviii,
lxxx, xciv.
Tolorg, 33.
Tombs of David and of Rachel,
19-
Tonsure, Celtic, xxxv, xxxvi, xii,
xlviii ; Boman, ix, xii, xlvi,
lxxxiii.
Tonsures, various, xii.
Tooley, lxxx.
Torr Abb, 157.

200

INDEX.

Torvean, a spot near Inverness,
lxix, 104.
Tothail, 28.
Totmael, 44.
Totus Calvus, 44.
Tours, xxviii, xxxvii, liii, lx.
Tractarian movement, lxxvi.
Translation of SS. Patrick, Co
lumba, and Bridget, xxvii, Ivi.
Trebellius Pollio, 155.
Tree, vision of, 130.
Trees, sacred, of Druids, xix.
Trenanus gente Mocuruntir, 31.
Trevet, 51.
Trias Thaumaturga. See Colgan.
Trigona, the term, 164.
Trinacria, 164.
Trinity, reference to, in place-
names, 51.
Triota, or Trioit, 8, 51.
Tripartite Life, xxvi, xxxiii, xl,
xliv, xciv. See Stokes.
Troy, horse of, li.
Tuathal, king, 17.
Tudida. See Lugneus.
Tulach Dubhglaise, lvii.
Tulchan, 17.
Tulius, lxxx.
Turtrei nepotes, 36.
Twelve, the number, 122 ; Apos
tles of Erin, li, lviii ; disciples
of St. Columba, Ixiv ; years,
a term of penance, 35.
Two, the number, in Irish place-
names, 104.
Tylor, Primitive Culturs, xcv.
Tynemouth, John of, xi.
Tyrone, 22.
Tyrrhene Sea, xxxiii.
Ua Briuin, 97.
Ua Liathain, 22.
Ui Fiaohrach, 30.
Uigenius, 67, 88.
Uladh, 17, 46.
Ulster, xxx, li, lix, lxi, 17, 55, 61,
78, 125 ; Annals of, lix, lxxxix,
8, 27, 28, 93, 126, 169.
Ultan, St., xxvi, 159.
TJltonia, Ulster, 17.
Umbilicus Hiberniae, 17, 18.
Unction of Sick, lxxvi.
Unworthiness in a priest, 52.
Ushnagh, hill of, 17.

Ussher, abp , Works, xxxii, xxxv,
li, lv, lxxi, xciv, 36, 37, 55, 101,
I31-
Vadum Clied, 74.
Valais, the, 165.
Vallum of monastery, 19.
Vardaei S. Rumoldi Acta, lxxxi.
Venilia, 107.
Vergilii Aeneis, 100, 131, 170.
Versions of Scripture, Latin, xxv.
Vespers called Missa, 158 ; terms
for, xlii.
Vespertinalis missa, 50, 76, 158.
Victor, the angel, xxix.
Victorious, xxix.
Vigil, or Eve of St. Columba,
123.
Vinnian, liii, 71. See Finnian, or
Findbarrus.
Vipers, &c, harmless in Iona,
154-
Virgil. See Vergil.
Virgnous abbas, Fergna Brit,
Ixxviii, 128, 149, 160, 161.
Virolecus, 144.
Vita comite, the phrase, 74, 102.
Voice of St. Columba, 49.
Voices heard across the Sound
of Iona, 37.
Waggon, St. Columba carried on,
153-
Walafridus Strabo, 165.
Wales, Liturgy from, Ivi ; tradi
tions of, lviii.
Walling up alive, 137.
Wand Kirk, 72.
Ward, dean, lxxxi.
Ware, Sir James, lxxx, xciv.
Warren, Bev. F. E., Antiphonary
of Bangor, viii ; Celtic Liturgy, xx,
xxxvi, xxxviii, xii, xliv, xlvii,
lxviii, lxxiii, xcii, xciv, 18, 24,
41, 57, 142, 164 ; Missale Velus,
xcii.
Washing before Mass, 124.
Wasserschleben, Bussordnungen,
35-
Water not injuring books, 79 ;
turned to other liquids, 70 ; and
wine, miracle of, 133.
Water Pimpernel, xix.
Waterford, frog at, xxxii.

INDEX.

20 1

Wattle construction, 37.
WaMled buildings, lxix, 72, 172 ;
huts, xxxviii.
Waxed tablets, xlvii.
Wear, river, 146.
Wednesday, xlvi ; fast-day, 37.
Well, defiled by blood, 61 ; St.
Columba's, lx, 87.
Welsh origin of sohools in Ire
land, 1.
Westmeath, lx, 17, 59, 72.
Westwood, Professor, 140.
Whale, great, 31.
White, Stephen, xciv, a.
White robes, 142.
Whitham, John, xciv.
Wicklow, the seaport in the
county of the same name, xxix.
Wilfrid, St., Ixxiv, xciv, 58, 105,
131, 160.
Wilson, Bev. E. S., xii.
Windberg MS., viii.
Winds, 118, 123, 124.
Wine bursting through cask, 64 ;
water turned into, n, 70.
Women fighting, and exempted

from military service, lxiv,
lxxii, lxxxiii ; in ecclesiastical
households, xxxv.
Wood buildings, xxxviii, xxxix,
lxix, 122.
Wordsworth, bp. John, Old Latin
Texts, xlix.
Worms, roaring, 96.
Worsaae referred to, 17.
Worship of B.V. and SS., lxxvi.
Wright, Dr. C. H. H., Writings
of St. Patrick, xxv, xxxi, xxxii,
xciii, xciv.
Writing, xlvii ; out of doors,
xxxix.

Xenia, 53, 63, 64.

16.

V, a name of Iona, lxvi, 3,
Ycolmkill, lxvi.
Yellow plague, lix.
Yorkshire Archaeological Jour
nal, 81.
Zeuss, Grammatica Cellica, xciv, 55.

THE END.

©jcforo
PRINTED AT THE CLARENDON PRESS
BY HORACE HART, PRINTER TO THE UNIVERSITY

ADAMNANI VITA S. COLUMBAE
PROPHECIES
MIRACLES AND VISIONS
OF
ST. COLUMBA
(COLUMCILLE)
FIRST ABBOT OF IONA, a.d. 563-597
WRITTEN BY
ST. ADAMNAN
NINTH ABBOT, a.d. 679-704
A NEW TRANSLATION

Bonfcon
HENRY FROWDE
OXFORD UNIVERSITY PRESS WAREHOUSE
AMEN CORNER, E.C.
1895

HORACE HART, PRINTER TO THE UNIVERSITY

NOTE
In the present translation, accuracy has been made a first
consideration, and hence the style and constructions of the
original have often been imitated where the words might
have been put into better English. A few explanatory notes
and glosses have been added in the text. For further in
formation the reader is referred to the Latin edition, with
notes and introduction, recently published by the Clarendon
Press.

J. T. F.

Bishop Hatfield's Hall, Durham,
May, 1895.

THE LIFE OF ST. COLUMBA.

IN THE NAME OF JESUS CHRIST, HEEE BEGINNETH THE
PREFACE.
Forasmuch as I wish to comply with the importunities
of the brethren, and am about to write, with Christ's help,
the life of our blessed patron, I will first take care to
remind my readers that they should give credence to the
ascertained facts here related, and think of the matter
rather than the words, which, as I myself consider, seem
to be unpolished and rude, and should remember that
the kingdom of God standeth not in abundance of speech,
but in excellency of faith ; and not despise the rehearsal
of events profitable to us, and that happened not without
the help of God, on account of some obscure names of
persons, or tribes, or places in the barbarous Scotic (Irish)
tongue, which are becoming, as I think, of small account
among the various other languages of foreign nations.
Moreover, we thought that the reader should be put in
mind of this also, that we have omitted many things con
cerning this man of blessed memory for the sake of brevity,
even things worthy of remembrance, and have recorded
as it were just a few events out of many, lest we should
weary our readers. And this, as I think, every one who
reads these memoirs will perhaps note, that in comparison
with these few which we are now taking in hand briefly to
B

2 THE LIFE OF ST. COLUMBA. [PREFACE II
write down, the common report of the same blessed man
which is noised abroad has scattered among the nations
only the least of his most mighty deeds. Hence, after this
first little preface, I will, by God's help, in the beginning
of my second, first of all give some intimation concerning
our abbot's name.

IN THE NAME OF JESUS CHRIST, THE SECOND PREFACE.
He was a man of venerable life and blessed memory,
a father and founder of monasteries, and his name was the
same as that of Jonah the prophet, for, although different
in sound in the three different languages, this word, which
in Hebrew is pronounced as Iona, but which Greek utters
as Peristera, is also in the Latin tongue translated Columba.
Such and so great a name is believed to have been given to
the man of God not without a Divine providence. For also
according to the faith of the Gospels, the Holy Ghost is
shown to have descended upon the Only-begotten of the
Eternal Father in the form of that little bird which is
called columba (dove) ; whence for the most part in the
Holy Scriptures the dove is distinguished as mystically
signifying the Holy Spirit. Accordingly the Saviour also
in His Gospel taujfht His disciples to preserve the simplicity
of doves implanted in a pure heart, for the dove is a simple
and innocent bird. It was right therefore that a simple
and innocent man, who by his dove-like disposition made
a dwelling-place within himself for the Holy Spirit, should
be called by this name, to which name not unfitly corre
sponds that which is written in the Proverbs, ' Better is
a good name than great riches.' Not undeservedly, then, was
this our abbot, being already adorned by the gift of God,
endowed with this his proper name. Not only from the
days of his infancy, but even while many a rolling year
had yet to move before the day of his birth, he was, as if a
child of promise, named in a wonderful prophecy, the Holy

PREFACE II] THE LIFE OF ST. COLUMBA. 3
Spirit revealing it to a certain soldier of Christ. For
a British stranger, a holy man, a disciple of the holy
bishop Patrick, Mochta by name, so prophesied concerning
our patron, as we now have it handed down to us from
men of old who knew it as an ascertained fact. ' In the last
ages of the world,' he says, ' a son is to be born, whose name
Columba shall be spread abroad, known through all the
regions of the isles of the ocean, and he shall brightly
shine upon the last ages of the world. The grounds of the
two monasteries of him and of myself will be separated by
the space of one little fence ; very dear to God shall the
man be, and of great merit in His sight.'
In describing the life and character of this our Columba,
I will in the first place, so far as I can, closely compress it
in a short discourse, and at the same time set before the eyes
of the reader his holy conversation. But I will also briefly
mention, to be as it were eagerly tasted beforehand by my
readers, certain of his miracles, which however will be more
fully unfolded below, distributed through three books. The
first of these will contain Prophetic revelations ; the second,
Divine powers exercised through him ; the third, Angelic-
apparitions, and certain manifestations of celestial brightness
upon the man of God. Let no one then regard me as saying
anything untrue concerning this man, renowned as he was,
or as one who would write doubtful or uncertain things ;
but be it known that I shall narrate those things which
have been handed down in the consistent record of our
ancestors and of faithful men who knew, and that I shall
write without any ambiguity ; and this either from what
we have been able to find recorded in the pages of those
who have gone before us, or from what we have learned on
diligent inquiry, by hearing it from certain faithful ancients
who told us without any hesitation.
St. Columba, then, was born of noble parentage ; his
father was Fedilmith son of Fergus, his mother Aethne by
name, whose father can be called in Latin Filius Navis (son
b 2

4 THE LIFE OF ST. COLUMBA. [PREFACE II
of Nave), but in the Scotic (Irish) tongue Mac Nave. In the
second year after the battle of Cooladrummon, and the forty-
second of his age, being desirous to make a journey for
Christ from Ireland into Britain, he sailed forth. And he,
who from his boyhood had been devoted to the service of
Christ and the study of wisdom, preserving, by the gift of
God, soundness of body and purity of soul, showed that
though placed upon earth he was fitted for the heavenly life.
For he had as it were the face of an angel, he was polished
in speech, holy in work, the best of men in disposition,
great in counsel, living for thirty- four years an island soldier
(i. e. of Christ). Not even the space of a single hour could
pass by without his devoting himself to prayer, or reading,
or writing, or even to some manual labour. Day and flight
he was so engaged, without any intermission, in unwearied
exercises of fasts and vigils, that the particular burden of
any one labour might seem to be beyond human possibility.
And meanwhile he was dear to all, ever showing a cheerful,
holy face, and was gladdened in his inmost heart by the
joy of the Holy Spirit.

NOW BEGIN THE HEADINGS OF THE FIRST
BOOK.
CHAP. I. A brief narrative of miracles of power.
II. Of St. Fintan the abbot, son of Tailchan, how St. Columba
prophesied of him.
III. His prophecy of Ernene son of Crasene.
IV. How he announced beforehand the coming of Cainnech.
V. Of the danger of St. Colman of the clan Mocusailne, re
vealed to St. Columba.
VI. His prophecies of Cormac Ua Liathain.
VII, VIII. Of Battles.
IX-XV. Of Kings.
XVI. Of two boys who died according to his word at the end of
a week.
XVII. Of Colca son of Aedh Draigniche, and of a certain secret
sin of his mother ; a prophecy of St. Columba of a sign
of the death of the same man.
XVIII. Of Laisran the gardener.
XIX. How he prophesied of a great whale.
XX. Of one Baitan, who with others rowed away to a desert
in the sea.
XXI. Of one Neman, afeignedpenitent, who afterwards, according
to the word of the Saint, ate the flesh of a stolen mare.
XXII. Of that unhappy man who sinned with his own mother.
XXIII. Of the vowel letter I, which alone was wanting in a Psalter.
XXIV. Of the book falling into a water-vessel.
XXV. Of the horn of ink that was upset.
XXVI. Of the arrival of one Aidan, who relaxed the fast.
XXVII. Of a certain unhappy man who shouted at the Sound when
he was just about to die.
XXVIII. Of a city of the Boman empire, on which fire fell from
heaven.
XXIX. Of Laisran son of Feradach, how he tried the monks in
their labour.
XXX. Of Feachna Bine.
XXXI. Of Cailtan, a monk.

THE LIFE OF ST. COLUMBA.
CHAP.
XXXII. Of two strangers.
XXXIII. Of Artbranan, an old man whom he baptized in the Isle
of Skye.
XXXIV. Of the shifting of a boat near the lake Loch-dia.
XXXV. Of Gallan son of Fachtna, whom demons carried off.
XXXVI. Of Findchan, a presbyter, founder of Artchain in Tiree.
XXXVII. Of a certain consolation of the Holy Spirit sent to the
monks by the way, when they were wearied with
toil.
XXXVIII. Of Lugud Clodus.
XXXIX. Of Enan son of Gruth (or Neman son of Gruthriche).
XL. Of a presbyter who was in Trevet.
XLI. Of Ere, a poacher.
XLII. Of Cronan, a bard.
XLIII. A prophecy of the Saint concerning Bonan son of Aedh
son of Colca, and Colman Canis son of Ailene.
XLIV. Of Cronan, a bishop.
XLV. A prophecy of the Saint concerning Ernan, a presbyter.
XLVI. A prophecy of the holy man concerning the little family
of a certain peasant.
XLVII. A prophecy of the holy man concerning a certain peasant
of the name of Guire, son of Aedhan.
XLVIII. The beautiful foreknowledge of the holy man and his
prophesying concerning another thing also, which,
although a minor matter, is not, I think, one to be
passed over in, silence.
XLIX. The foreknowledge of the blessed man concerning the
war which took place after many years in the
fortress of Cethirn, and about a certain well near to
thatf place.
L. Of the distinction between different presents, revealed to
the holy man by Divine grace.

HERE BEGINS THE TEXT OF THE FIRST BOOK,
OF PROPHETIC REVELATIONS.

CHAPTER I.
A BRIEF NARRATIVE OF MIRACLES OF POWER.
Such evidences of his powers as the venerable man gave
are now, in the beginning of this little book, to be brief! y set
forth, according to our promise given above (p. 3).
For in the Name of the Lord Jesus Christ, by virtue of his
prayers, he healed persons suffering from attacks of various
diseases ; and by God's help he himself, single-handed,
drove out malignant and innumerable hosts of demons
warring against himself, seen by bodily eyes, and beginning
to bring in deadly diseases upon his monastic society, but
expelled from this our primatial island. By Christ's help
he restrained the furious rage of beasts, partly by striking
them dead, partly by brave repulse. Again, the swellings
of the waves, sometimes rising all together mountains
high in a mighty tempest, were soon quieted and brought
low at his prayer, and his ship, in which he chanced
to be sailing at that time, was brought to the desired
haven in a great calm. When staying for some days in the
territory of the Picts, on his return thence he ran up his sail
against a contrary wind to confound the Druids, and so his
ship, sailing out in a rapid course, made as swift a voyage as
if he had had a fair wind. At other times, again, winds that
were contrary for sailors were turned into favourable breezes
at his prayer. In the same territory that has been mentioned-

8 THE LIFE OF ST. COLUMBA. [BOOK I
above (p. 7) he took from a river a white stone, which he
blessed to be of service for some cures, which stone, contrary
to nature, on being dropped into water, swam on the surface
as if it had been an apple. This Divine miracle was wrought
in the presence of King Brude and his retinue. In the same
province also he raised the dead son of a certain countryman
that believed, and restored him alive and well to his father
and mother, which is a still greater miracle. At another
time, the same blessed man while a young deacon was
residing in Ireland with Finbarr a holy bishop, and when the
wine necessary for the all-holy mysteries fell short, he turned
pure water into true wine by the power of prayer. But also
a great light of heavenly brightness was occasionally seen
by some of the brethren to be shed upon him, at different
and separate times, both in the darkness of night and in
the light of day. He merited also frequently to enjoy the
delightful, most sweet, and luminous visits of holy angels.
Often did he see the souls of certain righteous men borne
by angels to the highest heavens, the Holy Spirit un
veiling it to him. But also he many a time beheld other
souls of evil men borne by demons to the infernal regions.
He frequently foretold the future recompense of many
while yet living in mortal flesh, the joys of some, the
woes of others. In the terrific crashings of battles he
obtained this from God by the powers of his prayers,
namely, that some kings should be conquered, while other
rulers should come off conquerors. And not only while
yet his portion was in this present life, but even after his
departure from the flesh, to him, as if to some victorious and
most brave champion, was such a privilege as this vouch
safed by God, who does honour to all holy men. Of such
honour conferred from heaven by the Almighty upon the
honourable man, we will just give one example, which was
manifested to Oswald the Saxon king the day before he engaged
in battle with that most valiant of men, Cadwalla king of the
Britons. For when the same King Oswald was encamped

BOOK I] THE LIFE OF ST. COLUMBA. g
in preparation for battle, one day while sleeping on the
pillow in his tent, he sees St. Columba in a vision, beaming
with angelic beauty, and his lofty stature seeming to touch
the clouds with the top of his head. Which blessed man,
indeed, revealing his own name to the king, and stand
ing in the middle of the encampment, covered the same,
except one little distant point, with his shining raiment,
and uttered these inspiring words, the same, namely, which
the Lord spake to Joshua the son of Nun before his passing
over Jordan after the death of Moses, saying, ' Be strong.
and play the man ; lo ! I will be with thee,' &c. St. Columba
accordingly, speaking these words to the king in the vision,
adds : ' This very night, go forth from the camp to the battle ;
for this time the Lord hath granted to me that thine enemies
shall be put to flight, and thine adversary Cadwalla shall be
delivered into thine hands ; and after the battle thou shalt
return victorious, and shalt reign in felicity.' The king,
being roused after these words, relates this vision to his
assembled thanes ; all are encouraged by it, the whole folk
promise to believe and receive baptism after their return
from the battle, for up to that time all that Saxon land
(England) had been wrapped in the darkness of heathendom
and ignorance, except King Oswald himself, with twelve men,
who were baptized with him during his exile among the
Scots (Irish). What more need I say ? That very night King
Oswald, as he had been instructed in the vision, goes forth
from the camp to the battle, with a much smaller army,
against many thousands, gains from the Lord a happy and
easy victory, as it had been promised to him ; and then, King
Cadwalla being slain, and he himself returned victorious
from the war, he is afterwards ordained by God as the
Bretwalda (over-king) of all Britain. My predecessor, our
abbot Failbhe, unhesitatingly related this narrative to me,
Adamnan, and he declared that he had heard it from the
mouth of King Oswald himself, as he related the same vision
to the abbot Seghine. But this also seems to be a thing not

IO THE LIFE OF ST. COLUMBA. [BOOK I
to be passed by, that by means of certain songs in praise
of the same blessed man, in the Scotic (Irish) tongue, and
the commemoration of his name, some persons, although
wicked and blood-thirsty men of lewd conversation, in
that very night in which they had sung the same songs,
were delivered from the hands of their enemies who had
beset the house of the same singers. For they slipped out
safe and sound between flames and swords and lances,
while a few of their number, who, as if lightly esteeming
the commemorations of the holy man, would not sing his
praises, were the only ones that perished in that attack of
their enemies. Witnesses to this miracle could be pro
duced, not two or three, according to the law, but even
a hundred, and more than that. And not only in one place
or at one time is this same thing proved to have happened,
but also at divers places and times in Scotia (Ireland) and
in Britain has it been found without any doubt that the
same has been done, still in a similar way and for a like
cause, namely, that of deliverance. These things we have
undoubtedly learned from men of experience of every district
wherever the same thing has happened by a like miracle.
But, to return to the point in hand, among those miracles
which the same man of the Lord, while living in mortal
flesh, wrought by ,the gift of God, was this, that from the
years of his youth he began also to be mighty in the
spirit of prophecy, to predict things to come, to declare things
at a distance to persons present, because although absent in
the body, yet present in the spirit, he could discern things
done afar off ; for, according to the saying of Paul, ' He who
cleaveth unto the Lord is one spirit.' Whence it was that
the same man of the Lord, St. Columba, as he himself did
not deny to some few brethren who sometimes inquired
concerning this matter, in some contemplations of Divine
grace he beheld even the whole world as if gathered together
in one ray of the sun, gazing on it as manifested before him,
while his inmost soul was enlarged in a wonderful manner.

BOOK i] THE LIFE OF ST. COLUMBA. n
We have here given this narrative of the virtues of the holy
man, in order that he who reads more eagerly may, in the
things which we have briefly written out, have as it were a
foretaste of certain more delightful feasts that are yet to come;
things which, with the Lord's help, shall be more fully re
counted in the three following books. It seems to me not
unfitting that I should now relate, albeit not in their proper
sequence, the blessed man's prophecies which he delivered
concerning certain holy and illustrious men at various times.
CHAPTER II.
OF ST. FINTAN THE ABBOT, SON OF TAILCHAN.
St. Fintan, afterwards reckoned throughout all the
churches of the Scots (Irish) as a man of very high repute,
preserving from boyhood, by God's help, purity of flesh and
spirit, and devoted to the pursuit of Divine wisdom, had
this purpose in his heart while yet passing through his
youthful years, that he would take his leave of Ireland,
and make a journey to visit our St. Columba. Burning
with that same desire, he goes to a certain old man who
was his friend, a most wise and venerable clerk in his own
country, who in Scotic (Irish) was called Columb Crag,
that from him, as from a judicious person, he might hear
some sound advice. And when he opened out to him his
thoughts of this kind, he received from him this answer :
'Who can hinder thy desire to sail across to St. Columba,
devout and inspired by God as I believe it to be ? ' The
same hour arrive by chance two monks of St. Columba,
and they, being asked about their travels, say, 'We have
lately rowed over from Britain, and to-day have come from
Calgach's oak-wood ' (Derry). ' Is your holy father Columba
well ? ' asks Columb Crag. And they, with many tears
and great sorrow, said, 'Our patron is indeed well, for not
many days ago he departed to Christ.' On hearing this,
Fintan and Columb and all who were within that place

12 THE LIFE OF ST. COLUMBA. [BOOK I
wept bitterly, prostrated with their faces to the earth.
Fintan presently inquires, asking, ' Whom has he left after
him as a successor?' 'Baithene,' they say, 'his foster-
son.' And as all cry, 'It is meet and right,' Columb says
to Fintan, ' What wilt thou do now, Fintan ? ' Who
answers and says, ' If the Lord will permit, I will sail
forth to Baithene, that holy and wise man, and, if he will
take me, I will have him as my abbot.' And thereupon,
having kissed the above-mentioned Columb, and saying
farewell to him, he prepares for sailing, and, sailing over
without any, even the least, delay, arrives at the Iouan
island (Iona). Now his name was not up to that time
known in these parts. And hence it was that, being
hospitably received in the first instance as some stranger
unknown, on another day he sends a messenger to Baithene,
being desirous to speak with him face to face. Who, affable
as he was, and popular with strangers, bids that he be
brought in to him ; and he at once on entering, in the first
place, as was right, prostrated himself on the ground on
bended knees, but being bidden by the elder Saint, he rises,
and, sitting down, is questioned by Baithene, who is not
yet aware, concerning his nation and province, his name
and manner of life, and his reason for undertaking the
trouble of the vojsage. And he, being thus questioned,
tells all things in their order, and humbly begs to be
admitted. And then the elder Saint, on hearing these
things from his guest, and at the same time knowing him
to be the man of whom St. Columba had prophesied some
time before, says, 'I ought indeed to give thanks to my
God upon thy arrival, my son; but know this without
a doubt that thou wilt not be a monk of ours.' The guest,
sadly distressed at hearing this, says, 'Perhaps I am so
unworthy as not to deserve to become thy monk.' The
elder thereupon replies, ' I did not say, as thou sayest, that
thou wast unworthy ; but although I would rather retain
thee with me, yet I cannot violate the command of my

BOOK i] THE LIFE OF ST. COLUMBA. 13
holy predecessor Columba, through whom the Holy Spirit
prophesied of thee. For thus he spake one day to me
alone and apart, and in prophetic utterance, saying, among
other things, "O Baithene, thou shouldest hearken very
attentively to these my words, for immediately after my
passing away, long waited for and greatly desired, from this
world unto Christ, a certain brother from Scotia (Ireland)
who at this time, well regulating his youthful age by
a holy life, is well trained in sacred studies ; his name
is Fintan, of the tribe Mocumoie, and his father's name
is Tailchan ; he, coming to thee, I say, will humbly beg
that thou wilt receive him and number him among the rest
of thy monks. But this, namely, that he should himself
become the monk of any abbot, has not been predestined
for him in the foreknowledge of God, but he has long
ago been chosen of God as an abbot of monks, and a
leader of souls to the kingdom of heaven. Do not there
fore retain this said man with thee in these our islands,
lest thou shouldest seem also to fight against the will
of God ; but tell him these words, and send him back in
peace to Scotia (Ireland), to establish a monastery in the
parts of Leinster near to the sea, and there feed the
flock of Christ's sheep, and lead souls innumerable to the
heavenly country." ' On hearing these words the younger
Saint gives thanks to Christ with many tears, saying, ' Ac
cording to the prophetic and marvellous foreknowledge of
St. Columba be it unto me.' And in those days, obeying the
words of the Saints, and receiving a blessing from Baithene,
he sails over in peace to Scotia (Ireland).
I learned these things as undoubted facts from a certain
religious and aged presbyter, a soldier of Christ, Oisseneus
by name, son of Ernan, of the clan Mocu Neth Corb, who
narrated them to me, and bore witness that he had him
self heard the above-mentioned words from the mouth
of the same St. Fintan son of Tailchan, whose monk he
had been.

14 THE LIFE OF ST. COLUMBA. [BOOK I

CHAPTER III.
A PROPHECY OF ST. COLUMBA CONCERNING ERNENE SON
OF CRASENE.
At another time the blessed man, while staying some
months in the central part of Ireland, founding by Divine
favour his monastery, which is called in Scotic (Irish) Dair-
mag (Durrow), thought it well to visit the brethren who
were dwelling together in St. Kiaran's monastery at Clon
macnoise. And on hearing of his arrival, every one from
the fields about the monastery, together with those who
were found gathered together within it, following with all
eagerness their abbot Alither, set off with one consent,
going outside the enclosure of the monastery, to meet
St. Columba, as an angel of the Lord. And they humbly
bowed with their faces to the earth as they saw him, and
with all reverence they kissed him, and raising their voices
in hymns and praises, they conduct him through with all
honour to the church. And, tying together a canopy (or
barrier) of poles, they had it borne by four men walking in
pairs, around the Saint as he walked, lest, mark you, a man
of St. Columba's age should be thronged by the crowding
together of such a multitude of the brethren. And in
that same hour a certain servant-boy, much cast down in
countenance and meanly clad, and not yet approved by his
elders, came behind, hiding himself as much as he could,
that he might touch even the fringe of that cloak which the
blessed man wore, secretly, and if possible without his
knowing or perceiving it. But yet this was not hidden from
the Saint, for that which with his bodily eyes he could not
see done behind him he perceived by spiritual vision. And
so he suddenly stops, stretches out his hand behind him,
catches the boy by the neck, and, drawing him forth, sets
him in front of him, while all those who are standing

BOOK i] THE LIFE OF ST. COLUMBA. 15
around say, ' Send him away ! Send him away ! Why dost
thou detain this wretched and troublesome boy ? ' But the
Saint, on the other hand, utters these prophetic words from
his pure heart : ' Suffer it to be so now, brethren ; suffer it to
be so now.' But to the boy, who is trembling all over, he
says, ' 0 my son, open thy mouth, and put out thy tongue. '
Then the boy at his bidding, and with much trembling,
opened his mouth and put out his tongue, and the Saint,
stretching forth his holy hand, earnestly blesses it, and
thus prophetically speaks, saying, 'Although this boy may
now appear to you as one to be despised and of very low
estate, yet let no one despise him on that account. For
from this hour not only will he not displease you, but he
will greatly please you, and in good conduct and the virtues
of the soul he will by degrees advance from day to day ;
wisdom also and prudence shall from this day be increased
in him more and more, and great is his future career in this
your congregation ; his tongue also shall be endued by God
with wholesome doctrine and eloquence. ' This was Ernene
son of Crasene, afterwards famous and of the greatest note
among all the churches of Scotia (Ireland).
And all these words above written, prophecies concerning
himself, he narrated to the abbot Seghine, while my pre
decessor Failbhe, who himself also was there present with
Seghine, was attentively listening, and from whose account
I myself have come to know these same things which I have
related. But there are many other things which the Saint
prophesied in those days while he was lodged in the monastery
of Clonmacnoise, the Holy Spirit revealing them unto him ;
as, for instance, about that disagreement which arose among
the churches of Scotia (Ireland) about the different observance
of the Paschal feast ; and about certain visits of angels made
to him, by which angels certain places within the enclosures
of the same monastery were at that time frequented.

16 THE LIFE OF ST. COLUMBA. [BOOK I
CHAPTER IV.
OF THE ARRIVAL OF ST. CAINNECH THE ABBOT, OF WHICH
ST. COLUMBA MADE A PROPHETIC ANNOUNCEMENT.
At another time, in the Iouan island (Iona), on a day of
crashing tempest and terrible lifting up of the waves, the
Saint, as he sat in his house, directed the brethren, saying,
' Prepare quickly a lodging, and draw water for washing
the feet of guests.' And a certain brother of their number
thereupon said, ' Who can safely sail across the Sound,
narrow though it be, on a day like this, so fearfully windy
as it is, and dangerous beyond measure ? ' On hearing
which the Saint thus speaks : ' To a certain man, holy and
elect, who will come to us before evening, the Almighty
hath granted a calm, even in this storm.' And lo ! the
same day arrived a ship that had been some time expected
by the brethren, with St. Cainnech on board, according to
the prophecy of the Saint. The Saint with the brethren
drew nigh to meet him, and he was received with distinction
and hospitality. But those sailors who had been on board
with Cainnech, being asked by the brethren what sort of
a voyage they had had, replied exactly as St. Columba had
before said of the storm and the calm, wonderfully separated,
God granting it, in the same sea, and at the same time ; and
they stated that they had not felt anything of the storm,
though they had seen it from a distance.
CHAPTER V.
OF PERIL BY THE SEA TO THE HOLY BISHOP COLMAN
MOCUSAILNI, NEAR THE ISLAND CALLED RECHRU (RATHLIN).
On another day also, St. Columba, while residing at his
mother church, suddenly smiling, broke out into these
words, saying, ' Columban son of Beogna has just set out

BOOK i] THE LIFE OF ST. COLUMBA. 17
to sail over to us, and is even now in great danger in the
surging waves of Brecan's whirlpool, and is sitting in the
prow, lifting up both his hands towards heaven ; he is also
blessing that tempestuous and so dreadful a sea, yet the Lord
is thus frightening him, not that he is to be overwhelmed
in the waves by the wrecking of the ship in which he
is sitting, but rather that he may be roused to pray more
earnestly, that by God's help he may come through to us
after the danger is past.' CHAPTER VI.
OF CORMAC.
At another time also, St. Columba thus prophesied of
Cormac Ua Liathain, a holy man undoubtedly, one who not
less than three times with much trouble sought a desert
island in the ocean, but without finding one, saying, 'To-day
again is Cormac, desiring to find a desert island, beginning
to sail out from that district which is situated beyond the
river Moy, and is called Erris of the Damnonii ; yet he will
not even this time find what he seeks, and for no other fault
than that he has taken with him on his voyage a monk of
a certain religious abbot without first obtaining his leave,
a deserter indeed, who ought not by right to accompany
him.' CHAPTER VII.
PROPHECY OF THE BLESSED MAN CONCERNING THE DIN OF
BATTLES FOUGHT AT A DISTANCE.
After the battle of Cooladrummon, as we have been told,
and after a lapse of two years, at the time when the blessed
man first sailed out to travel from Scotia (Ireland), on a
certain day, at the very hour in which was fought that great
battle in Scotia (Ireland), which is called in Scotic (Irish)
Ondemone, the same man of God, then living in Britain,
c

18 THE LIFE OF ST. COLUMBA. [BOOK I
narrated everything in order in the presence of King Conall
the son of Comgell, not only about the battle that was fought,
but also about those kings to whom the Lord vouchsafed
victory over their enemies, whose proper names are Ainmire
son of Sedna, and the two sons of Mac Eire, Domhnall and
Forcus. But the Saint moreover prophesied in like manner
of the king of the Cruithne (Irish Picts) who was named
Eochoid Laib, how when he was beaten he escaped, sitting
in his chariot. CHAPTER VIII.
OF THE BATTLE OF THE MIATHI.
At another time, this is after many years had passed
since the above-mentioned battle, while the holy man was
in the louan island (Iona), suddenly he says to his attendant
Diormit, 'Ring the bell.' The brethren, being stirred by
the sound of this, make their way as fast as they can to the
church, the holy abbot himself going before them. There
he begins on bended knees to say to them, ' Now let us
pray the Lord earnestly for this people and for King Aidan,
for at this hour they are beginning the battle.' And after
a moderate interval he goes out of the oratory, and looking
up to heaven, he says, ' Now are the barbarians put to flight,
and to Aidan is granted the victory, a sad one though it
be.' But, further, the blessed man prophetically announced
the number of the slain that were of Aidan's army, three
hundred and three men. CHAPTER IX.
PROPHECY OF ST. COLUMBA CONCERNING THE SONS OF KING
AIDAN.
At another time, before the above-mentioned battle, the
Saint questions King Aidan respecting his successor in the

BOOK i] THE LIFE OF ST. COLUMBA. 19
kingdom. On his replying that he does not know which of
his three sons is to reign, whether Artur, or Eochoid Find,
or Domingart, the Saint straightway prophesies on this
wise : 'Not one of these three will be ruler, for they will fall
in battles, being destined to be slain by their enemies ; but
now, if thou hast any younger sons, let them come to me,
and the one whom God will choose out of them as king will
suddenly rush on to my lap.' And when they were called
in, Eochoid Buide, according to the word of the Saint, came
to him and lay in his bosom. And immediately the Saint
kissed him, and blessed him, and says to his father, ' This
is the survivor, and is to reign king after thee, and his sons
will reign after him.' And so all things were afterwards
completely fulfilled in their seasons. For Artur and Eochoid
Find were slain, no long time after, in the above-mentioned
battle of the Miathi ; Domingart was slain in Saxonia
(England) in the carnage of battle ; but Eochoid Buide
succeeded to the kingdom after his father.

CHAPTER X.
OF DOMHNALL SON OF AEDH.
Domhnall son of Aedh, while yet a boy, was brought by
his foster-parents to St. Columba in Drum Ceatt. And, look
ing upon him, he asks, saying, ' Whose son is this whom ye
have brought unto me ? ' And when they answered, ' This
is Domhnall son of Aedh, who has been brought unto thee
with this object, that he may return enriched by thy blessing, '
the Saint, when he has blessed him, straightway says, ' This
one shall survive after all his brethren, and be a very famous
king, nor shall he ever be delivered into the hands of his
enemies, but shall die upon his bed, by a peaceful death, in
old age, and in his own house, with a crowd of his familiar
friends around him.' All which things were truly fulfilled
according to the prophecy of the blessed man concerning him.
c 2

20 THE LIFE OF ST. COLUMBA. [BOOK I
CHAPTER XI.
OF SCANDLAN SON OF COLMAN.
At the same time and place, the Saint goes to Scandlan
son of Colman, then detained in bonds with King Aedh,
being desirous to visit him ; and, having blessed him, he
comforted him and said : ' My son, be not sorrowful, but
rather be glad and take courage, for King Aedh, with whom
thou art in bonds, will depart from this world before thee,
and, after some time of exile, thou art to reign for thirty
years king in thine own nation. And again thou wilt be
banished from thy kingdom, and wilt be an exile for some
days, after which, recalled by the people, thou wilt reign
for three short periods.' All which things were completely
fulfilled according to the prophecy of the Saint. For after
thirty years' time he was driven from the kingdom, and was
an exile for a while ; but afterwards, being recalled by the
people, he reigned, not as he was expecting, for three years,
but for three months (the ' three short periods '), after which
he straightway died. CHAPTER XII.
A PROPHECY OF THE BLESSED MAN CONCERNING TWO OTHER
RULERS, WHO WERE CALLED THE TWO GRANDSONS OF
MUIREDACH, BAITAN SON OF MAC ERCE, AND EOCHOID
SON OF DOMHNALL.
At another time, while he was making his way through
that rough and rocky region which is called Artdamuirchol
(Ardnamurchan), and hearing his companions, namely, Lais
ran son of Feradach, and Diormit his attendant, conversing on
the road about the two kings above mentioned, he addresses
to them these words : ' 0 my children, why do you thus talk
to no purpose of these men ? For both those kings of whom
you are now speaking have lately died, beheaded by their

BOOK i] THE LIFE OF ST. COLUMBA. 21
enemies. And, moreover, this very day will certain sailors
airive from Scotia (Ireland), and tell you the very same about
those kings.' And on the same day sailors from Ireland,
arriving at the place called Muirbolc Paradisi (Port-na-Mur-
loch), related to the two companions above mentioned, now
sailing in the same ship with the Saint, the fulfilment of the
prophecy of the venerable man, concerning those kings who
were slain. CHAPTER XIII.
A PROPHECY OF THE HOLY MAN CONCERNING AENGUS SON OF
AEDH COMMAN.
Now this man, when banished from his own country
with two other brethren, came as an exile to the Saint, who
was then travelling in Britain, and he, blessing him, utters
these prophetic words from his sacred breast : ' This youth
shall remain a survivor after his other brothers are dead,
and reign in the country for a long time, and his enemies
shall fall before him, nor shall he ever be delivered into the
hands of his enemies, but shall die in a good old age, by
a peaceful death, surrounded by his friends.' All which
things were completely fulfilled according to the word of the
Saint. This is Aengus, whose surname was Bronbachal.
CHAPTER XIV.
A PROPHECY OF THE BLESSED MAN CONCERNING THE SON OF
KING DERMIT, WHO IN THE SCOTIC (iRISH) TONGUE IS
NAMED AEDH SLANE.
At another time, while the blessed man is staying for
some days in Scotia (Ireland), he thus prophetically speaks
to the above-mentioned Aedh, as he is coming up to him,
and says, ' Thou oughtest to take care, my son, lest by
committing a murderous deed thou losest the prerogative,
predestined for thee by God, of being over-king of the whole

22 THE LIFE OF ST. COLUMBA. [BOOK I
realm of Ireland ; for, if ever thou dost commit that crime,
thou shalt not enjoy the whole kingdom of thy father, but
only some part of it, in thine own tribe, and but for a short
time.' Which words of the Saint were fulfilled exactly ac
cording to his prediction. For after he had killed Suibhne
the son of Colman by treachery, not more, as is said, than
four years and three months did he hold that part of the
kingdom which had been conceded to him.

CHAPTER XV
PROPHECY OF THE BLESSED MAN CONCERNING KING RHYDDERCH
SON OF TUDWAL, WHO REIGNED ON THE ROCK OF CLUAITH
(DUMBARTON).
This king at another time, being a friend of the holy
man, sent some secret message to him by Lugbe Mocumin,
desiring to know whether he was to be slain by his enemies
or not. But Lugbe, being questioned by the Saint con
cerning that same king, and kingdom, and people, answers
and says, as if pitying him, 'Why dost thou inquire about
that unhappy man, who can in no way know in what hour
he may be slain by his enemies ? ' Then the Saint says, 'He
never will be delivered into the hands of his enemies, but
will die in his own house, upon a feather-pillow.' Which
prophecy of the Saint concerning King Rhydderch was com
pletely fulfilled, for, according to his word, he died by a
peaceful death in his own house.
CHAPTER XVI.
PROPHECY OF THE SAINT REGARDING TWO BOYS, ONE OF
WHOM DIED AT THE END OF THE WEEK, ACCORDING TO
THE SAINT'S WORD.
At another time, two countrymen come to the Saint, while
he is dwelling in the louan island (Iona), one of whom,

BOOK i] THE LIFE OF ST. COLUMBA.

23

Meldan by name, asks the Saint about his son, who was
present, what would happen to him in the future. To
whom the Saint thus replies : ' Is not this day the Sabbath
(Saturday) ? Thy son will die on the sixth day (Friday), at
the end of the week, and on the eighth day (from this), that
is, on the Sabbath, he will be buried here.' Thereupon,
notwithstanding this answer, the other countryman, named
Glasderc, also asks about the son whom he had there with
him, and receives the Saint's answer as follows : ' Thy son
Ernane will see his descendants, and be buried in this
island when an old man.' All which things, according to
the word of the Saint, were completely fulfilled in due course
in the case of both boys. CHAPTER XVII.
PROPHECY OF THE SAINT REGARDING COLCA SON OF AEDH
DRAIGNICHE, WHO WAS DESCENDED FROM THE RACE OF
FECHUREG, AND CONCERNING A CERTAIN SECRET SIN OF
HIS MOTHER.
At another time, the Saint questions the above-mentioned
Colca, who was staying with him in the louan island (Iona),
about his mother, whether she was a religious woman or not.
He says in reply, ' I know my mother to be well-conducted
and of good report.' Then the Saint thus speaks prophetically :
'Set out at once for Scotia (Ireland), God willing, and
question thy mother very closely concerning a certain very
great secret sin of hers, which she is not willing to confess to
any man.' And on hearing this he complied and went over to
Ireland. Thereupon the mother, being closely questioned
by him, although at first denying her sin, nevertheless con
fessed it, and, doing penance according to the judgement of
the Saint, was healed (spiritually, and she greatly marvelled
at what had been revealed to the Saint concerning her.
But Colca, having returned to the Saint, and stayed with

24

THE LIFE OF ST. COLUMBA. [BOOK I

him for some days, questioned him concerning the end of
his own life, and received from the Saint this reply : ' In thine
own country, which thou lovest, thou wilt be for many
years superior of some church, and if perchance at any time
thou seest thy cellarer making merry in a supper of his
friends, and whirling round the bottle by its neck, know
that in a short time thereafter thou wilt die.' What more
need I say ? This same prophecy of the blessed man was so
fulfilled in all respects, as it had been prophesied concerning
that same Colca. CHAPTER XVIII.
CONCERNING LAISRAN THE GARDENER, A HOLY MAN.
The blessed man directed one of his monks named Trena,
of the tribe Mac-Ui-Runtir, to go out as his messenger
to Scotia (Ireland) on a certain day. Who, obeying the
command of the man of God, prepares in haste for the
voyage, and complains in the presence of the Saint that he
still wants one sailor. The Saint thereupon, in reply to him,
utters these words from his sacred breast, saying, ' The
sailor whom thou sayest is not yet at hand for thee, I cannot
now find. Go in peace ; until thou comest to Ireland thou
wilt have fortunate and favourable winds. And whatsoever
man thou shalt see from a distance coming to meet thee,
who first of all the rest will seize the prow of thy ship in
Ireland, this man will be the companion of thy journey in
Ireland for some days, and will accompany thee on thy
return thence to us ; a man chosen of God, who in this my
monastery will lead a holy life for all the rest of his time.'
What more shall I say ? Trena, receiving a blessing from
the Saint, passed over all the seas with full sails, and, as he
is nearing the haven of his ship, behold ! Laisran Mocumoie
runs up to him faster than the rest, and seizes the prow.
The sailors recognize him as being the one of whom the
Saint had foretold.

BOOK i] THE LIFE OF ST. COLUMBA. 25

CHAPTER XIX.
HOW THE SAINT KNEW BEFOREHAND AND TOLD OF A
GREAT WHALE.
On a certain day, while the venerable man was living in
the louan island (Iona\ one of the brethren, Berachus by
name, proposing to sail to the Ethican island (Tiree), came
to the Saint in the morning and asked his blessing. And the
Saint looked upon him and said, ' 0 my son, take great care
to-day not to attempt to cross over in a direct course to the
Ethican land by the wider sea, but rather go round about
and sail by the smaller islands, lest, forsooth, terrified by
some monstrous prodigy, thou shouldest scarcely be able to
escape thence.' He, having received a blessing from the
Saint, departed, got on board the ship, and set off, as if
lightly regarding the word of the Saint. And thereupon,
in passing over the wider reaches of the Ethican sea, he
and the sailors who were with him look, and, behold,
a whale of wondrous and immense size, lifting itself up like
a mountain, while, floating on the surface, it opened wide its
yawning mouth, all bristling with teeth. Then the rowers
let down the sail, terribly alarmed, and, turning back, could
scarcely escape from that tumult of the waves which arose
from the motion of the monster, and, calling to mind the
prophetic saying of the Saint, they greatly marvelled. The
same day also, the Saint gave an intimation in the morning
to Baithene, who was about to sail to the above-mentioned
island, concerning the same whale, saying, ' In the middle of
this last night a great whale has come up from the depths of
the sea, and to-day it will lift itself up upon the surface of the
ocean, between the louan and the Ethican islands.' Baithene
answers him and says, ' That monster and I are under the
power of God.' Then says the Saint, 'Go in peace, thy faith
in Christ shall defend thee from this danger.' So Baithene,
having received a blessing from the Saint, sails out from the

26 THE LIFE OF ST. COLUMBA. [BOOK I
port, and as soon as he and his companions have crossed
over considerable reaches of sea, they behold the whale, and
while all the rest are terribly alarmed, he alone is bold, and
with both his hands upraised he blesses the sea and the
whale. And in that very moment the huge monster dived
under the waves, and no where appeared to them again.

CHAPTER XX.
PROPHECY OF THE HOLY MAN OF A CERTAIN BAITAN, WHO
HAD SAILED OUT WITH OTHERS, IN SEARCH OF A DESERT
ISLAND.
At another time one Baitan, by race a descendant of
Niath Tolorg, asked to be blessed by the Saint, when about
to seek, with others, a desert island. The Saint, as he bade
him farewell, spoke this prophetic word concerning him :
' This man, who is setting out to seek a desert in the sea,
will not lie buried in a desert, but will be buried in that
place where a woman will drive sheep over his grave.' And
so that same Baitan, after long wanderings over the stormy
seas without finding a desert place, returned to his own land,
and there remained for many years as the head of a small
monastic house called in Scotic (Irish) Lathreginden. When
after some time he died, and was buried in the Oak Grove
of Galgach (Derry), it happened in those days that, on account.
of some hostile incursion, the common folk near to the church
of the same place fled thereto, with their women and children.
Whence it happened that one day a certain woman was ob
served driving her lambs over the grave of the same man,
recently buried. And one of those who saw it, a holy priest,
said, 'Now is fulfilled the prophecy of St. Columba, circulated
many years ago.' Which above-mentioned presbyter, Mael-
Odhrain by name, a soldier of Christ, of the clan Mocucurin,
related these things to me, explaining in detail.

BOOK i] THE LIFE OF ST. COLUMBA. 27
CHAPTER XXI.
PROPHECY OF THE HOLY MAN CONCERNING ONE NEMAN,
A FEIGNED PENITENT.
At another time, the Saint comes to Hinba island, and the
same day he directs that some indulgence of food should be
allowed even to the penitents. Now there was there among
the penitents one Neman, son of Cathir, who, though bidden
by the Saint, refused to accept the proffered indulgence. So
the Saint addresses him in these words : ' O Neman, dost thou
not accept any indulgence of refreshment allowed by me and
Baithene ? A time will come when thou wilt secretly eat
mare's flesh in a wood with robbers.' This same man then,
having afterwards returned to the world, was found, accord
ing to the word of the Saint, eating such food, taken from
a wooden grill, with robbers in a wood.
CHAPTER XXII.
OF A CERTAIN WRETCHED MAN WHO SLEPT WITH HIS
OWN MOTHER.
At another time, the Saint wakes up the brethren in the
dead of night, and when they are gathered together in the
church he says to them, ' Now let us pray to the Lord very
earnestly, for in this hour some sin unheard of in the world
has been perpetrated, and judicial retribution for it is greatly
to be feared.' On the next day he spoke of this sin to a few
who were asking about it, saying, 'After a few months that
wretched creature will come to the louan island (Iona) with
Lugaid, who knows nothing about it.' Accordingly, on
another day, some months having passed, the Saint speaks
to Diormit, saying : ' Rise quickly, behold, Lugaid is ap
proaching, and tell him to put out that wretch, whom he
has with him in the ship, on the Malean island (Mull), lest
he should tread the sod of this island.' And he, following

28 THE LIFE OF ST. COLUMBA. [BOOK I
the direction of the Saint, goes to the sea, and tells Lugaid
on his arrival all the words of the Saint concerning the
wretched man. On hearing this, the poor wretch swore that
he would never take food with others unless he could first
see Columba, and speak with him. Diormit, returning to
the Saint, related to him these words of the unhappy man.
The Saint, on hearing them, went down to the port, and
immediately said to Baithene, who was suggesting that the
penitence of the unhappy man should be received, bringing
forward testimonies of Holy Scripture, '0 Baithene, this
man has been guilty of fratricide after the manner of Cain,
and has committed adultery with his own mother.' There
upon the miserable man promised on bended knees, on the
shore, that he would fulfil the requirements of penance,
according to the judgement of the Saint. And the Saint said
to him, ' If for twelve years thou wilt do penance among the
Britons, with weeping and tears, and not return to Scotia
(Ireland) so long as thou livest, peradventure God will
pardon thy sin.' Thus speaking, the Saint turns to his own
people and says, 'This man is a son of perdition, who will
not fulfil the penance which he has promised, but will soon
return to Scotia (Ireland), and there he will shortly perish,
slain by his enemies.' All which things so came to pass
according to the prophecy of the Saint, for the wretched
man, returning in those days to Ireland, fell into the hands
of his enemies, and was slain in the region called Lea. He
was of the race of Turtre. CHAPTER XXIII.
OF THE VOWEL LETTER I.
One day Baithene comes up to the Saint, and says, 'I must
have one of the brethren to run over with me and correct the
Psalter which I have written.' On hearing which the Saint
thus speaks : ' Why do you bring this trouble upon us with
out any occasion ? For in this thy Psalter of which thou

BOOK i] THE LIFE OF ST. COLUMBA. 29
speakest there will not be found one letter over much nor
another wanting, except the vowel I, which alone is wanting.'
And so, when the whole Psalter had been read through, it was
found on examination that what the Saint had said was true.
CHAPTER XXIV.
OF A BOOK THAT FELL INTO A WATER-VESSEL, AS THE SAINT
HAD PREDICTED.
One day again, while sitting at the hearth in the monas
tery, he sees Lugbe, of the tribe Mocumin, reading a book at
a distance, to whom he suddenly says, ' Take care, my son,
take care ; for I think that the book which thou art reading
is going to fall into a vessel full of water.' Which soon so
happened, for that youth above mentioned, after some short
time, rose to attend to something in the monastery, and
forgot the word of the blessed man, so the book, which he
carelessly held under his arm, suddenly fell into the vessel
full of water. CHAPTER XXV.
OF A HORN OF INK, FOOLISHLY UPSET.
On another day, about the same time, shouting was heard
on the other side of the Sound of the louan island (Iona) ; the
Saint hearing the shouting while sitting in his cell that was
raised on a platform, says, 'The man who is shouting across
the Sound is not a person of delicate perception, for to-day,
while bending over, he will upset my horn of ink.' His
attendant Diormit, hearing this remark, stood for a little
while at the gate, and waited for the troublesome guest who
was coming, that he might keep watch over the ink-horn.
But from some cause or other he soon went away, and after
he had gone the dangerous guest arrived, and, in eager haste
to kiss the Saint, upset the horn of ink, which was turned
over by the edge of his garment.

30 THE LIFE OF ST. COLUMBA. [BOOK I
CHAPTER XXVI.
OF THE ARRIVAL OF A GUEST OF SOME IMPORTANCE, WHOM
THE SAINT ANNOUNCED BEFOREHAND.
Another time, the Saint thus spoke to the brethren on
a Tuesday : ' To-morrow, being Wednesday, we propose to
fast, but yet, on the arrival of a certain dangerous guest, the
customary fast will be relaxed.' Which so happened as had
been foreshown to the Saint ; for on the same Wednesday,
in the morning, another stranger was shouting across the
Sound, Aedhan by name, son of Fergno, who, as is said,
ministered for twelve years to Brendan Mocualti ; a very
religious man he was, and he, when he arrived, relaxed the
fast of that day, according to the word of the Saint.
CHAPTER XXVII.
OF SOME MAN IN DISTRESS WHO WAS SHOUTING ACROSS
THE SAID SOUND.
Again on a certain day, hearing some one shouting across
the Sound, the Saint speaks on this wise : ' That man who is
shouting is greatly to be pitied ; he is coming to us in quest
of some matters belonging to the healing of the body, whereas
it were more fitting that he should exercise true repentance
to-day for his sins,.for in the close of this week he will die.'
Which saying those who were present told to the unhappy
man on his arrival. But he, lightly esteeming it, took what
he had asked for, and quickly went back, and, according to
the prophetic word of the Saint, before the end of the same
week he died. CHAPTER XXVIII.
PROPHECY OF THE HOLY MAN OF A CITY IN ROMAN JURIS
DICTION BURNT BY SULPHUREOUS FIRE THAT FELL DOWN
FROM HEAVEN.
At another time again, Lugbe, of the tribe Mocumin, of
whom we have made mention above, came one day to the

BOOK I] THE LIFE OF ST. COLUMBA. 31
Saint after the grinding of corn, and could in no wise look
upon his face, overspread as it was with a wonderful flush ; and
being greatly alarmed he quickly fled. But the Saint, gently
clapping his hands, calls him back. And being asked by the
Saint immediately on his return why he had fled so fast, he
gave this reply: 'I fled because I was very much afraid.'
And after some little time, acting with more confidence, he
ventures to question the Saint, saying, 'Has any awful vision
been manifested unto thee in this hour ? ' The Saint made
answer thus to him : ' So terrible a vengeance has now been
wrought in a remote portion of the globe.' 'What manner of
vengeance ? ' says the youth, ' and in what region wrought ? '
Then the Saint thus speaks : ' A sulphureous flame has in this
hour been poured from heaven over a city of Roman juris
diction, situated within the boundaries of Italy, and nearly
three thousand men, not to mention a number of mothers
and children, have perished. And before the present year
is over, Gallic sailors, arriving from the provinces of the
Gauls, will relate these same things to thee.' Which words
were after some months proved to have been true sayings.
For the same Lugbe, going in company with the holy man
to the Land's Head (Cantyre), questioning the captain and
sailors of a bark that arrived, hears narrated by them all those
things about the city with its citizens, as they were predicted
by the illustrious man. CHAPTER XXIX.
A VISION OF THE BLESSED MAN CONCERNING LAISRAN SON OF
FERADACH.
On one very cold and wintry day the Saint wept, being
afflicted by a great sorrow. His attendant Diormit, asking
him about the cause of his sadness, received from him this
reply : ' Not without reason, O my son, am I sorrowful in
this hour, at the sight of my monks, whom Laisran is dis
tressing during the construction of some greater building

32

THE LIFE OF ST. COLUMBA. [BOOK I

(round tower?), though they are even now worn out by
heavy labour, a thing which greatly displeases me.' Wonder
ful to say ! at that very moment of time, Laisran, dwelling in
the monastery of Oakwood Plain (Durrow), in some way com
pelled, and as if kindled by some inward fire, orders that the
monks cease from their labour, and that some refreshment of
viands be prepared ; and not only that they are to cease from
work on that day, but to rest on other days of severe weather.
The Saint, hearing in spirit these consolatory words spoken
by Laisran to the brethren, ceased to weep, and, though
himself dwelling in the louan island (Iona), related them
throughout, with wondrous joy, to the brethren who were
there at the time, and he blessed Laisran, the comforter of
his monks.
CHAPTER XXX.
OF FEACHNA THE SAGE, HOW HE CAME AS A PENITENT TO
ST. COLUMBA, BY WHOM HIS COMING WAS FORETOLD.
At another time the Saint, sitting on the top of a hill which
overlooks from a distance this our monastery, turned to his
attendant Diormit and spoke, saying, ' I wonder why a certain
ship from Scotia (Ireland) is coming so slowly ; it is bring
ing a certain sage who, having fallen in some wickedness, is
going through a tearful repentance, and will soon be here.'
Not long after that the attendant, looking towards the south,
sees the sail of a ship drawing up to the port. And when
he showed it to the Saint as it approached, he quickly rises,
saying, ' Let us go to meet the stranger, whose true repentance
Christ is accepting.' But Feachna gets down from the ship .
and runs up to meet the Saint on his way down to the port, and
with weeping and lamentation, kneeling at his feet on bended
knees, bewails his sins most bitterly, and confesses them
before all who were there present. Then the Saint, weeping
no less than he, says to him, ' Arise, my son, and be com
forted ; thy sins which thou hast committed are put away :
for, as it is written, " A contrite and a humble heart God doth

BOOK i] THE LIFE OF ST. COLUMBA. 33
not despise.'" And he arises, is joyfully received by the
Saint, and after some days is sent to Baithene, then living as
provost in the Plain of Lunge, and goes away in peace.
CHAPTER XXXI.
PROPHECY OF THE HOLY MAN ABOUT CAILTAN, HIS MONK.
At another time, sending two monks to another monk of his
named Cailtan, who at that time was provost in a cell which
is now called by the name of his brother Diuni, close upon
the lake of the river Aba (Loch Awe), the Saint sends by
those messengers these words : ' Make haste and go quickly
to Cailtan, and tell him to come to me without any delay.'
And they obeyed the word of the Saint and went forth, and,
arriving at Diuni's cell, informed Cailtan of the nature of
their message. And he, in that same hour, without the least
delay, followed the messengers of the Saint, and, accom
panying them on their journey, quickly came to him,
then dwelling in the louan island (Iona). On seeing him, the
Saint thus speaks to him, and addresses him in these words :
' O Cailtan, thou hast done well in dutifully hastening to me ;
rest a while. It was for this reason that I, loving thee as a
friend, sent to invite thee, that thou may est finish the course
of thy life in true obedience here with me. For before the
end of this week thou wilt depart unto the Lord in peace.'
On hearing which, he gives thanks to God, kisses the Saint
with many tears, receives from him his benediction, and goes
to the guest-house. And, falling sick the very night follow
ing, he passed away to Christ the Lord in the same week,
according to the word of the Saint.
CHAPTER XXXII.
THE FORESIGHT AND PROPHECY OF THE HOLY MAN CONCERN
ING TWO BROTHERS WHO WERE STRANGERS.
On a certain Lord's day, there was a shouting beyond the
Sound which has so often been mentioned. The Saint, on

34 THE LIFE OF ST. COLUMBA. [BOOK I
hearing this shout, says to the brethren who were there, ' Go
quickly, and bring at once the strangers who are coming to
us from a distant land.' They, complying without delay,
crossed the Sound and brought the guests, whom the Saint,
when he had kissed them, straightway asks about the object
of their journey. They answer and say, 'We are come that
we may sojourn with thee even for this year.' To whom the
Saint gave this reply : ' You will not be able to sojourn with
me for the space of one year, as you say, unless you first under
take the monastic vow. ' Those who were present greatly mar
velled at this being said to guests only arriving in that very
hour. In answer to these words of the Saint, the elder
brother answers and says, 'Although up to this hour we never
had this purpose in our minds, yet will we follow thy counsel,
divinely inspired as we believe it to be.' Why say more ?
At that same moment of time they entered the oratory with
the Saint, and devoutly, on bended knees, took the monastic
vow. Then the Saint turns to the brethren, and says, ' These
two strangers, offering themselves a living sacrifice to God,
and in a short time fulfilling long years of Christian warfare,
will soon, within this very month, pass over in peace to Christ
the Lord.' On hearing which, both brothers, giving thanks
to God, were led down to the guest-house, and in seven days'
time the elder brother began to be sick, and at the end of
the same week passed away to the Lord. Likewise also the
other, falling sick after seven other days, happily passed to
the Lord in the end of that week. And so, according to
the true prophecy of the Saint, within the limit of the same
month, both of them close this present life.
CHAPTER XXXIII.
A PROPHECY OF THE HOLY MAN CONCERNING ONE ARTBRANAN.
While the blessed man was staying for some days in the
Scian island (Skye), he struck with his staff a little spot of
ground in a certain place near to the sea, and thus says to
his companions, ' Wonderful to say, Omy sons ! on this very

BOOK i] THE LIFE OF ST. COLUMBA. 35
spot of ground, a certain aged heathen, keeping the moral
law of nature throughout his whole life, will this day be
baptized, and will die, and will be buried.' And, behold,
after about an hour's time a vessel arrived at the same port,
in the forepart of which a certain decrepit old man was
brought, the chief of the cohort of Geona, whom two youths
lift out of the ship, and set down before the eyes of the blessed
man. And he, receiving the word of God from the Saint
through an interpreter, at once believed, and was baptized by
him ; and after the ministrations of baptism were completed,
he thereupon died in the same place, and there his companions
bury him, raising over him a heap of stones. And this is
still to be seen on the sea- shore ; and the river of the same
place in which he had received baptism is even to this day
called by the inhabitants, from his name, Dobur Artbranani.
CHAPTER XXXIV.
OF A BOAT THAT WAS MOVED AT THE DIRECTION OF THE SAINT.
At another time, while he was on a journey beyond the
Backbone of Britain (Drum-Alban), and had found a certain
little village among desert fields, the' Saint there took up his
quarters by the bank of a rivulet entering a lake ; and the
same night he wakes his sleeping companions, just half
asleep, saying, ' Now ! now ! Quickly run out and bring
hither directly our boat, which ye have put into a house on
the other side of the stream, and put it in a house nearer to
us.' They at once obeyed and did as they were told, but,
while they were resting again, the Saint after some time
quietly nudges Diormit, and says, ' Now ! stand outside the
house ; see what is going on in that village where you first
put our boat.' He, obeying the direction of the Saint, goes out
of the house, and on looking he sees that the whole village
is being burnt up in devouring flame, and so, returning
to the Saint, he related to him what was going on there.
The Saint then told the brethren about a certain envious
adversary who had burnt those houses that very night.

36 THE LIFE OF ST. COLUMBA. [BOOK

CHAPTER XXXV.
OF GALLAN SON OF FACHTNA, WHO WAS IN THE JURISDICTION
OF COLGA SON OF CELLACH.
One day again, the Saint, while sitting in his cell, speaks
in prophecy to the same Colga, who is reading by his side,
saying, ' Now are demons snatching away to hell an extor
tioner, one of the head men of thy jurisdiction.' But, on
hearing this, Colga wrote down the time and hour on
a tablet, and, when he returned after some months to his
native country, he found, on inquiring of the inhabitants of
that neighbourhood, that Gallan son of Fachtna had died
at the very moment of time in which the blessed man told
him of one snatched away by demons.
CHAPTER XXXVI.
PROPHECY OF THE BLESSED MAN OF FINDCHAN THE PRESBYTER,
THE FOUNDER OF THAT MONASTERY WHICH IN SCOTIC (iRISH)
IS CALLED ARTCHAIN, IN THE ETHICAN LAND (tIREe).
At another time, the above-mentioned presbyter Findchan,
a soldier of Christ, brought with him from Scotia (Ireland)
into Britain, wearing the clerical habit, Aedh surnamed the
Black, sprung of a royal race, a Cruthinian (Irish Pict) by
nation, that he might sojourn with him in his monastery
for some years. Now this Aedh the Black had indeed been
a very bloody man and a murderer of many, and had even
slain Diormit son of Cerbul, ordained by the will of God
monarch of all Scotia (Ireland). This same Aedh then,
after some time passed in the above sojourn, was ordained
presbyter while with the above-named Findchan, a bishop
having been summoned, although not rightly. The bishop,
however, did not venture to lay a hand upon his head unless
first Findchan himself, who loved Aedh 'after the flesh,'
would place his right hand upon his head for a confirmation.

BOOK i] THE LIFE OF ST. COLUMBA.

37

of the act. When such an ordination as this was afterwards
made known to the holy man, he was much grieved ; then
straightway he utters this fearful sentence, concerning
Findchan himself, and concerning Aedh who had been
ordained, saying, 'That right hand which Findchan, con
trary to law and ecclesiastical regulation, has laid on the
head of a son of perdition, will soon rot, and, after great
agonies of pain, will go before him to the earth for burial,
and he will survive and live for many years after the
burial of his hand. Aedh moreover, who was improperly
ordained, will return like a dog to his vomit, will again
be a bloody murderer, and at last, pierced by a lance, he
will fall from wood into water, and die of drowning. Such
an end of life he who murdered the monarch of all Scotia
(Ireland) has long ago deserved.' Which prophecy of the
blessed man was fulfilled in the case of both, for the right
hand of the presbyter Findchan rotted through a blow,
and went before him to the earth, being buried in that
island which is called Ommon ; but he himself, according
to the word of St. Columba, lived for many years after.
And Aedh the Black, a presbyter only in name, having
returned to his former sins, was by craft pierced through
with a lance, fell from the forepart of a ship into the water
of a lake, and so perished. CHAPTER XXXVII.
OF A CERTAIN CONSOLATION OF THE HOLY SPIRIT SENT TO
THE MONKS BY THE WAY, WHEN THEY WERE WEARIED
WITH TOIL.
Among these memorable utterances of the prophetic spirit,
it seems not out of place also to make a record in our little
narrative, of a certain spiritual consolation which on one
occasion the monks of St. Columba perceived, when his
spirit met them by the way. For on one occasion the

38 THE LIFE OF ST. COLUMBA. [BOOK I
brethren, returning to the monastery in the evening after
their harvest work, and arriving in that place which in
Scotic (Irish) is named Cuuleilne, which place is said to be
midway between the western plain of the louan island
(Iona) and our monastery, they appeared each to feel
within himself something wonderful and unusual, which,
however, not one of them dared in any way to intimate to
another. And so for some days they perceived it in the
same place, and at the same evening hour. But in those
days St. Baithene was the superintendent of labours among
them, and he thus spoke to them one day, saying, ' Now,
brethren, if ye perceive any unusual and unexpected marvel
in this place midway between the harvest-field and the
monastery, ye ought each of you to declare it.' Then one
of them, a senior, says, 'According to thy bidding I will
tell what has been shown to me in this place ; for in these
days that are passing, and even now, I perceive some
fragrance of wondrous odour, as if that of all flowers col
lected into one ; also some burning as of fire, not penal, but
somehow sweet ; moreover also a certain unaccustomed and
incomparable gladness diffused in my heart, which suddenly
consoles me in a wonderful manner, and gladdens me to
such a degree that I can remember no more the sadness,
nor any labour. . Yea, even the load, although a heavy one,
which I am carrying on my back from this place until we
come to the monastery, is so lightened, I know not how,
that I do not perceive that I have a load at all.' What
more shall I say ? So all the harvest-workers declare, one
by one, each for himself, that they have had sensations
in all respects as one of them had narrated openly, and
individually all together on bended knees besought of
St. Baithene that he would take means to inform them, in
their ignorance, of the cause and origin of the wondrous
consolation which he and the rest were alike perceiving.
To whom thereupon he gave this reply, saying, ' Ye know
that our father Columba thinks anxiously about us, and

BOOK i] THE LIFE OF ST. COLUMBA. 39
takes it sadly that we come to him so late ; but he being
mindful of our labour, and by reason that he comes not to
meet us in the body, his spirit meets our steps, and it is
that which gladdens us with such consolations.' On hearing
these words the brethren, still kneeling, with joy unspeak
able, and with hands spread out to heaven, venerate Christ
in the holy and blessed man.
But we ought not to be silent respecting this tradition
concerning the voice of the blessed man in chanting the
Psalms, which has undoubtedly been handed down from
some who put it to the test. Which voice of the venerable
man chanting in the church with the brethren, lifted up in
a wonderful manner, was sometimes heard for four furlongs,
that is, five hundred paces, but sometimes even for eight
furlongs, that is, a thousand paces. Wonderful to relate !
In the ears of those who were standing with him in the
church, his voice did not exceed the ordinary measure of
the human voice in loudness of tone. But yet at the
same hour those who were standing more than a thousand
paces off heard the same voice so distinctly that they
could even distinguish by the separate syllables what verses
he was singing, for his voice sounded alike in the ears of
those close at hand and of those who were listening at
a distance. However, this miracle of the voice of the
blessed man is not proved to have occurred always, but only
on rare occasions, yet it could not have happened at all
without the grace of the Divine Spirit.
But we must not be silent concerning what is said
once to have taken place, in connexion with such wonderful
elevation of his voice, close to the fortress of King Brude.
For while the Saint himself, with a few brethren, was con
ducting after their manner the evening praises of God
outside the king's fortress, some Druids, coming nearer
to them, tried to hinder them as much as possible, that
the voice of Divine praise proceeding from their mouth
might not be heard among the heathen people. As soon as

40 THE LIFE OF ST. COLUMBA. [BOOK I
he found this out, the Saint began to sing the forty-fourth
(45th) psalm, and in a wonderful manner his voice was at
that moment so lifted up in the air, like some dreadful
thunder, that both king and people were affrighted by
terror too great to be endured.
CHAPTER XXXVIII.
OF A CERTAIN RICH MAN NAMED LUGUD CLODUS.
At another time, while the Saint was staying in Scotia
(Ireland) for some days, he saw another clerk mounted on
a chariot, and gaily driving over the plain of Bregh (in
Meath). First asking about him who he was, he received
this answer concerning him from the man's friends : ' This
is Lugud Clodus, a man who is rich, and honoured among
the people.' The Saint thereupon answers and says, ' I do
not so regard him, but rather as a poor wretched creature who
on the day of his death will be retaining at his place in one
enclosure three stray cattle of his neighbours ; and of these
strays he will order one selected cow to be killed for himself,
and will ask for some part of her cooked flesh to be given
to him, while he is lying in the same bed with a harlot.
And as soon as he takes a bite out of that portion, he will be
choked there and^ then, and will die.' All which things, as
is related by well-informed persons, were fulfilled according
to the prophetic word of the Saint.
CHAPTER XXXIX.
PROPHECY OF THE SAINT CONCERNING NEMAN SON OF
GRUTHRICHE.
For now, when the Saint reproved him for his evil deeds,
he thought lightly of the Saint, and derided him. The
blessed man answers him and says, 'In the Name of the
Lord, Neman, I will speak some true words of thee. Thine
enemies will find thee lying in the same bed with a harlot,

BOOK i] THE LIFE OF ST. COLUMBA. 41
and there wilt thou be slain. Demons also will carry off
thy soul to the places of punishments.' This same Neman,
being found after some years in the same bed with a harlot,
in the region of Cainle (not identified), met with his end
according to the word of the Saint, being beheaded by his
enemies. CHAPTER XL.
PROPHECY OF THE HOLY MAN CONCERNING A CERTAIN
PRESBYTER.
At another time, while the Saint was staying in the country
of the Scots (Irish) mentioned a little above, he came by
chance on the Lord's day to a neighbouring monastery
called in Scotic (Irish) Trioit (Trevet in Meath). The same
day, hearing a presbyter celebrating the sacred mysteries of
the Eucharist, one whom the brethren residing there had
chosen to perform the solemnities of masses because they
considered him to be very rehgious, he suddenly utters from
his mouth this fearful speech : ' Clean and unclean things
are now perceived to be equally mingled together, that is,
the pure mysteries of the sacred offering are administered by
an impure man, who meanwhile is hiding in his conscience
a certain great crime.' Those who were within, hearing
this, stood amazed, greatly terrified. But he of whom these
words were said was constrained to confess his sin in the
presence of all. And the fellow-soldiers of Christ, who
stood around the Saint in the church, and heard him laying
bare the hidden things of the heart, glorified the Divine
knowledge in him, greatly Wondering.
CHAPTER XLI.
PROPHECY OF THE HOLY MAN CONCERNING ERC MOCUDRUIDI,
A ROBBER, WHO DWELT IN THE ISLAND OF COLONSAY.
At another time the Saint, while dwelling in the louan
island (Iona), called to him two of the brethren, men whose

42 THE LIFE OF ST. COLUMBA. [BOOK I
names were Lugbe and Silnan, and gave them directions,
saying, ' Now pass over to the Malean island (Mull), and in
the fields near the sea seek out Ere, a robber, who last night
came alone and secretly from the island of Colonsay, and
through the day tries to hide himself under his coracle
covered with hay, among the sand-hills, that by night he
may sail over to the little island where the sea-calves (seals),
that are ours by right, are bred and breed, that the greedy
and most thievish fellow may fill his coracle with them
when savagely slain, and then make his way back to his
own home.' On hearing these words they obediently set
out, and find the thief hidden in the places indicated by
the Saint, and then they brought him to the Saint, as he
had instructed them to do. On seeing him, the Saint says
to him, 'Why dost thou often steal the goods of others,
transgressing the Divine command? When thou art in
need, come to us and thou shalt receive for the asking
whatever is necessary.' And thus saying, he ordered sheep
to be killed, and given to the wretched thief in place of the
seals, lest he should return empty to his home. And after
some time the Saint, foreseeing in spirit that the death
of the thief was at hand, sends to Baithene, at that time
dwelling in the Plain of Lunge (in Tiree) as manager, to
send to the same, thief a fat sheep and six pecks (of corn) as
his last gifts. Which being sent over by Baithene as the
Saint had directed, on that day the wretched thief was
found overtaken by sudden death, and the presents that had
been sent over were made use of at his funeral feast.
CHAPTER XLII.
A PROPHECY OF THE HOLY MAN CONCERNING CRONAN, A BARD.
At another time, while the Saint was sitting one day
with the brethren near Lough Key, by the mouth of the
river called in Latin Bos (the Boyle), a certain Scotic (Irish)
bard came down to them ; and when, after some conversation,

BOOK i] THE LIFE OF ST. COLUMBA. 43
he had gone away, the brethren say to the Saint, ' How was
it that thou didst not call upon Cronan the Bard, when he
was going away from us, for some song to be musically
rendered after the manner of his art ? ' The Saint answered
them, ' Wherefore do ye also now utter useless words ?
How could I ask for a song of joy from that unfortunate
creature who even now, slain by his enemies, has so soon
come to the end of his life ? ' No sooner had the Saint thus
spoken, than, lo ! some man shouts over the river, saying,
' That bard who has just returned from you safe and sound,
has in this very hour been slain by his enemies on the
road.' Then all who were present, greatly marvelling,
looked in amazement one upon another.
CHAPTER XLIII.
A PREDICTION OF THE HOLY MAN REGARDING TWO CHIEFTAINS,
WHO PERISHED BY WOUNDS MUTUALLY INFLICTED.
At another time, when the Saint was living in the louan
island (Iona), while he was reading, suddenly, in great
amazement, he sighed in the very deepest sorrow. Seeing
which, Lugbe Mocublai, who was present, began to inquire
of him the cause of his sudden grief. To whom the Saint,
in great sorrow, gave this reply : ' Two men of royal race in
Scotia (Ireland) have just now perished, pierced by wounds
mutually inflicted, not far from the monastery called Cellrois
(Magheross in Monaghan) in the province of the Maugdorni
(Cremorne and Farney), and on the eighth day, after this
week has passed, another man will shout over the Sound,
who, coming from Ireland, will tell of these deeds thus done.
But, 0 my son, tell this to no man so long as I live.'
Accordingly, on the eighth day, there was a shout over the
Sound. Then the Saint, calling the above-named Lugbe to
him, whispers to him, and says, ' He who is now shouting
over the Sound is that aged traveller of whom I told thee
before ; go, and bring him to us. ' And he, being quickly

44 THE LIFE OF ST. COLUMBA. [BOOK I
led up, among other things told this also, saying, 'Two
men of noble birth in the province of the Maugdorni have
died, inflicting mutual wounds, namely, Colman the Hound
son of Allen, and Ronan son of Aedh son of Colga, of the
race of the Easterns (East Oriel), near the bounds of those
places where stands the monastery called Cellrois.' After
these words of that story, the same Lugbe, a soldier of Christ,
began to question the Saint aside, saying, ' Tell me, I beseech
thee, about these prophetic revelations, so wonderful as they
are, how they are manifested to thee, whether by sight, or
hearing, or in some other way unknown to men ? ' To this
the Saint replies, ' Concerning that very subtle matter about
which thou art now inquiring, I shall not be able to give
thee any, even the very least intimation whatever, unless
first, on bended knees, thou wilt promise me faithfully, by the
Name of the High God, that thou wilt never communicate
this most secret mystery to any man all the days of my life. '
He then, hearing this, at once knelt down, and, with his
face prostrated to the earth, fully promised everything
according to the direction of the Saint. Which promise
being promptly made, the Saint thus speaks to him as he
rises : ' There are some, although very few, to whom Divine
grace has granted this, that they can clearly and most
distinctly see, at. one and the same moment, as it were
under a single ray of the sun, even the entire circuit of the
whole earth, with its surrounding of sea and sky, the inmost
recess of their mind being wondrously enlarged.' Although
the Saint appears to relate this marvel of others of the elect,
avoiding vainglory in every way, yet no one ought to doubt
that he was speaking of himself, although by an indirect
reference ; no one, that is, who reads Paul the Apostle, that
chosen vessel, speaking of such visions revealed to himself.
For he did not write thus, 'I know myself,' but, ' I know
a man, caught into the third heaven.' Which, although he
appears to say it of another, yet no one doubts that he,
preserving his humility, is so speaking of his own person.

BOOK i] THE LIFE OF ST. COLUMBA. 45
Whom also our own Columba followed in the above-
mentioned narration of spiritual visions, which the afore
said man, whom the Saint greatly loved, could scarcely
extract from him even by strong entreaties beforehand, as
he himself bore witness after the departure of St. Columba,
before other holy men, from whom we have learned these
things which we have above related undoubtingly, concerning
the Saint. CHAPTER XLIV.
OF CRONAN, A BISHOP.
At another time, a certain stranger came to the Saint
from the province of the Munster-men, and in his humility
disguised himself as much as he could, that no one
might know he was a bishop, but yet this could not be
hidden from the Saint. For on one Lord's day, being
requested by the Saint to prepare Christ's Body ac
cording to custom, he calls the Saint to him, that they
may break the Lord's Bread together, as two presbyters.
The Saint thereupon goes up to the altar, and, suddenly
looking on his face, thus addresses him : ' Christ bless thee,
brother ; break this bread alone, by the episcopal rite ; now
we know that thou art a bishop. Wherefore hast thou thus
far tried to disguise thyself, so that the veneration due
to thee was not rendered unto thee by us ? ' On hearing
this discourse of the Saint, the humble stranger, greatly
astonished, worshipped Christ in the holy man, and those
who were present, greatly wondering, glorified the Lord.
CHAPTER XLV.
A PROPHECY OF THE HOLY MAN CONCERNING ERNAN, A
PRESBYTER.
At another time, the venerable man sent over Ernan, his
uncle, an aged presbyter, to the headship of that monastery

46 THE LIFE OF ST. COLUMBA. [BOOK I
which he had founded in Hinba island (Eilean-na-Naoimh ?)
many years before. And so when the Saint blessed him
and kissed him as he went out, he spoke this prophecy
concerning him, saying, ' I do not hope again to see this
my friend, now departing, alive in this world.' Accord
ingly the same Ernan, after not many days, being afflicted
by some trouble, was at his own desire carried back to the
Saint ; who, greatly rejoicing at his arrival, began to go and
meet him at the landing-place. Now Ernan himself, although
with feeble, nevertheless his own, footsteps, was endeavouring
with great alacrity to meet the Saint on the way from the
harbour. But when there was a space of about four and
twenty paces between the two, he, being overtaken by sudden
death, and before the Saint could look upon his face in life,
breathed his last and fell to the earth, that the word of the
Saint might in no way fail of its effect. Wherefore in the
same place a cross has been fixed in (a base, p. 133) before the
door of the kiln, and another cross stands in like manner,
fixed in where the Saint stood still when Ernan died.
CHAPTER XLVI.
A PROPHECY OF THE HOLY MAN CONCERNING THE LITTLE
FAMILY OF A CERTAIN PEASANT.
Another time'again, a certain peasant came among others
to the Saint while staying in the district which is called in
Scotic Coire Salchain (Corry in Morvern ?). And when the
Saint saw him coming to him in the evening, he askedj
' Where dwellest thou ? ' He says, ' I dwell in the district
which borders on the shores of the lake Crogreth (Loch
Creran?).' 'Savage marauders,' says the Saint, 'are now
harrying that province of which thou speakest.' On hearing
which the unhappy peasant began to bewail his wife and
children. The Saint, seeing him very sorrowful, consoles
him and says, ' Go, poor fellow, go ; the whole of thy little
family has escaped by fleeing to the mountain ; but the

BOOK i] THE LIFE OF ST. COLUMBA. 47
invaders have driven off all thy little herd with them, and
likewise cruel robbers have carried away all thy household
goods along with the booty.' On hearing this the peasant
returned to his own country, and found all things fulfilled
exactly as predicted by the Saint.
CHAPTER XLVII.
A PROPHECY OF THE HOLY MAN CONCERNING A CERTAIN PEASANT
OF THE NAME OF GUIRE, SON OF AEDHAN.
At another time, a certain peasant, the bravest of all the
men of that period among the people of Korkureti(Corkaree?),
inquires of the holy man by what death he is to be over
taken. To whom the Saint says, ' Not in battle, nor on the
sea, wilt thou die ; the companion of thy journey, of whom
thou hast no suspicion, will be the cause of thy death.'
'Perchance,' says Guire, 'some one of my friends who ac
company me may design to kill me ; or my wife, for the love
of some younger man, may put me to death by foul play.'
'Not so,' says the Saint, 'will it happen.' 'Wherefore,'
says Guire, ' art thou not willing now to inform me of my
murderer ? ' ' For this reason,' says the Saint, ' I am unwill
ing now to tell thee anything more plainly about that thy
dangerous companion, lest the frequent recollection of it
being recalled should sadden thee overmuch, until the day
comes in which thou wilt prove the truth of the same
thing.' Why delay we with words? After some courses
of years, the same Guire above mentioned, by chance one
day sitting by a boat, was scraping the bark (or a knot?)
from a spear-shaft with his own knife ; then hearing others
fighting among themselves near at hand, he quickly rises
to separate them from their fighting, and, the same knife
being carelessly left on the ground in that sudden move
ment, his knee was severely wounded by lighting on it.
And now that such a companion brought it about, the
cause of his death became manifest ; and he himself, greatly

48 THE LIFE OF ST. COLUMBA. [BOOK I
impressed in his mind, at once recognized it, according to
the prophecy of the holy man ; and after some months,
succumbing to that wound, he dies.

CHAPTER XLVIII.
THE BEAUTIFUL FOREKNOWLEDGE OF THE HOLY MAN AND HIS
PROPHESYING CONCERNING ANOTHER THING ALSO, WHICH,
ALTHOUGH A MINOR MATTER, IS NOT, I THINK, ONE TO
BE PASSED OVER IN SILENCE.
For, indeed, at another time, when the Saint was living in
the louan island (Iona), he calls one of the brethren to him,
and thus addresses him : ' On the third day from this that is
breaking, thou oughtest to sit on the sea-shore, and look out
in the western part of this island ; for from the northern
part of Ireland, a certain guest, a crane to wit, beaten by the
winds during long and circuitous aerial flights, will arrive
after the ninth hour of the day (3 p.m.), very weary and
fatigued, and, its strength being almost gone, it will fall
down before thee and lie on the beach. Thou wilt take
care to lift it up tenderly, and carry it to some neighbouring
house ; and, while it is there hospitably received, thou wilt
diligently feed it, attending to it for three days and three
nights ; and then, refreshed after the three days are fulfilled,
and unwilling to sojourn any longer with us, it will return
with fully recovered strength to its former sweet home in
Scotia (Ireland) whence it came ; and I so earnestly com
mend it to thee, because it comes from our fatherland.'
The brother obeys, and on the third day, after the ninth
hour, as he had been bidden, he awaits the coming of the
anticipated guest, and then, when it is come ; fallen, he lifts
it from the beach ; weak, he bears it to the hospice ; hungry,
he feeds it. And when he has returned to the monastery
in the evening, the Saint, not questioning, but declaring, says,
' God bless thee, my son, for that thou hast well attended

BOOK i] THE LIFE OF ST. COLUMBA.

49

to our stranger guest, which will not tarry long in its
wanderings, but after three days will return to its native
land.' Which the event also proved, just as the Saint
predicted. For after being lodged for three days, it first
lifted itself up on high by flying from the earth in the
presence of its ministering host ; then, after looking out
its way in the air for a little while, it crossed the ocean
wave, and returned to Ireland in a straight course of flight
on a calm day. CHAPTER XLIX.
THE FOREKNOWLEDGE OF THE BLESSED MAN CONCERNING THE
WAR WHICH TOOK PLACE AFTER MANY YEARS IN THE
FORTRESS OF CETHIRN, AND ABOUT A CERTAIN WELL
NEAR TO THAT PLACE.
At another time, when, after the conference of the kings,
namely, Aedh the son of Ainmire, and Aidan the son of
Gabran, the blessed man was returning to the watery
plains, he and the abbot Comgell sit down not far from
the above-mentioned fortress, on a bright summer's day.
Then water is brought to the Saints in a brazen vessel from
a spring hard by, for them to wash their hands. Which
when St. Columba had received, he thus speaks to the
abbot Comgell, who is sitting beside him : ' The day will
come, 0 Comgell, when that spring, from which has come
the water now brought to us, will not be fit for any human
purposes.' 'By what cause,' says Comgell, 'will its
spring water be corrupted ? ' Then says St. Columba,
' Because it will be filled with human blood, for my family
friends and thy relations according to the flesh, that is, the
Hy-Neill and the Pictish people, will wage war, fighting in
this fortress of Cethirn close by. Whence in the above-
named spring some poor fellow of my kindred will be slain,
and the basin of the same spring will be filled with the
blood of him that is slain with the rest.' Which true

50 THE LIFE OF ST. COLUMBA. [BOOK 1
prophecy of his was fulfilled in its season after many years.
In that same war, as many people know, Domhnall son of
Aedh came off victorious, and in the same spring, according
to the prophecy of the holy man, a certain man of his race
was slain. Another soldier of Christ, Finan by name, who
for many years irreproachably led an anchorite's life near
the monastery of Oakwood Plain (Derry), relating some
things about the same battle, which was fought while he
was looking on, declared to me, Adamnan, that he saw the
dead body in the above-mentioned spring ; and that' on
the same day, on his return from the battle-field to the
monastery of St. Comgell, called in Scotic (Irish) Cambas,
for he had at first set out thence, he there found two
aged monks of St. Comgell ; to whom when he told some
particulars of the battle fought before his eyes, and of
the spring corrupted with human gore, they at once say,
' Columba was a true prophet, for he announced many years
beforehand in our hearing, in the presence of St. Comgell,
sitting near the fortress of Cethirn, that all these things,
fulfilled to-day, which thou tellest of the battle and of the
spring, would surely come to pass.'
CHAPTER L.
OF THE DISTINCTION BETWEEN DIFFERENT PRESENTS, REVEALED
TO THE HOLY MAN BY DIVINE GRACE.
In the same period Conall, bishop in Coleraine, collected
wellnigh countless presents from the people of the plain
of Eilne (between the rivers Bush and Bann), and prepared
a hospitable reception for the blessed man on his return
after the conference of the above-mentioned kings, with
a great multitude following him. Then the many presents
of the people, laid in the courtyard of the monastery, are
given to the holy man to be blessed on his arrival. And
while he is looking upon them as he blesses them, he
specially points out the present of a certain rich man, and

BOOK i] THE LIFE OF ST. COLUMBA. 51
says, ' The mercy of God attendeth the man whose present
this is, for his charities to the poor, and for his liberality.'
And again he distinguishes another present among many
others, saying, 'I can in no wise taste of this present of
a wise man who is also avaricious, unless he first exercises
true repentance for the sin of avarice.' Then Columb son
of Aedh, conscious of his fault, and soon hearing this say
ing going about among the multitude, runs up and does
penance before the Saint on bended knees, and promises
that thenceforth he will renounce avarice ; and that liberal
ity shall follow, together with his amendment of character.
And, being bidden by the Saint to rise, he was from that
hour cured of the vice of a grasping disposition. For he-
was a wise man, as had been revealed to the Saint in his
present. But that liberal rich man of the name of Brendan,
of whose present we have spoken a little above, himself
also hearing the words of the Saint spoken concerning him,
kneels at the feet of the Saint, and implores that the Saint
will pour out prayer for him to the Lord. Then, being first
reproved by him (the Saint) for certain sins of his, he exer
cised repentance, and promised to amend thenceforth. And
so each one was amended and cured of his own special vices.
With like knowledge the Saint also at another time
recognized the present of a certain grasping man, named
Diormit, among many other presents collected on his arrival
at the Great Cell of Deathrib (Kilmore in Roscommon ?).
It may be enough to have written these things concern
ing the prophetic grace of the blessed man, a few out of
many, as it were, in the text of this first book. Few, I say;
for this is not to be doubted of the venerable man, that
there may have been holy secrets hidden within, which in
no wise could come to the knowledge of men, far more
numerous than those which, like some little droppings at
times, escaped as if through a few fissures of some vessel
full of most actively fermenting new wine. For holy and
apostolic men, avoiding vainglory, for the most part, and

52 THE LIFE OF ST. COLUMBA. [BOOK I
so far as they are able, are quick to conceal some internal
secrets that are inwardly shown to them by God. But
God makes manifest some of those, whether they them
selves will or not, and in some way brings them out, will
ing indeed to honour those Saints who honour Him, that
is, the Lord Himself, to Whom be glory for ever and ever.
Here we make an end of this first book ; now in the next
place begins the book of his miraculous powers, which
are for the most part also associated with prophetic fore
knowledge.

HERE BEGIN THE HEADINGS OF THE SECOND
BOOK OF MIRACLES OF POWER.
CHAP. I. Of the wine that was made out of water.
II. Of the very rough-flavoured apples of a certain tree, turned
sweet by the blessing of the Saint.
III. Of the land that was ploughed and sown after the middle
of summer, yielding a ripe harvest in the beginning of
the month of August.
IV. Of a pestiferous cloud, and the healing of the sick.
V. Of Maugina, a holy virgin, and the fracture of her hip cured.
VI. Of the diseases of many, which were healed in Drum Ceatt
by the touch of the hem of his garment.
VII. Of a piece of rock-salt blessed by the Saint, which the fire
could not consume.
VIII, IX. Of book-leaves written by the hand of the Saint, which
could in no wise be injured by water.
X. Of water which was brought forth from the hard rock at
the prayer of the Saint.
XI. Of the water of a spring, which the Saint blessed and
healed beyond Erum-Alban.
XII. Of the peril of the Saint on the sea, and of the great storm
which was at once turned into a calm when he prayed.
XIII. Of another peril he was in, and of St. Cainnech praying for
him and his companions.
XIV. Of the staff of St. Cainnech, forgotten at the harbour.
XV. Of Baithene and of Columban son of Beogna, who asked of
the Saint that a favourable wind might be granted to
them when sailing on the same day, but in different
directions.
XVI. Of the driving away of a demon that lurked in a milk-
pail.
XVII. Of a pail which a certain sorcerer filled by devilish art with
milk taken from a bull ; but, at the prayer of the
Saint, that which appeared to be milk was turned into
blood, that is, into its own proper nature.

54 THE LIFE OF ST. COLUMBA.
CHAP.
XVIII. Of Lugne Mocumin, whom the Saint cured of an issue of
blood, which frequently flowed from his nostrils, by
prayer and the touch of his fingers.
XIX. Of a great salmon found in a river, according to the word
of the Saint ; of two fishes found, according to his
prophecy of them, in the river called Boo (Boyle).
XX. Of a certain peasant called Nesan the hunchback ; of a very
grasping rich man named TJigene.
XXI. Of Columban, a man of equally humble condition, whose
cattle the holy man blessed while \ery few in number,
but which after his benediction increased even to the
number of one hundred.
XXII. Of the death of John son of Conall, on the very day that he
contemptuously dishonoured the Saint.
XXIII. Of the death of one Eeradach, a fraudulent man, announced
beforehand by the Saint.
XXIV. Of another persecutor, whose name is called in Latin Manus
Dextera.
XXV. Of another persecutor of the innocent, who in the province
of Leinster, being terribly rebuked by the Saint, fell
dead at the same moment, like Ananias before Peter.
XXVI. Of his causing the death of a boar, which fell at a distance
from the Saint, brought down by the sign of the Lord's
cross.
XXVII. Of another beast, a water animal, which, at his prayer, and
when he raised his hand against it, was driven back
that it might not hurt Lugne, when he was swimming
close by.
XXVIII. Of the viper serpents of the island of Iona, which, from the
day that the Saint blessed it, could not hurt any men,
nor even cattle.
XXIX. Of a spear signed by him, which from that time could in
no wise hurt any living creature, however powerfully
thrust.
XXX. Of the healing of Diormit when sick.
XXXI. Of the healing of Fintan son of Aedh when at the point
to die.
XXXII. Of the boy whom he brought to life when dead, in the Name
of the Lord Jesus Christ, in the country of the Picts.
XXXIII. Of his contention against the Druid Broichan on account
of the detaining of a maid-servant ; and of a stone
which the Saint blessed, and which in water floated
on the surface like an apple.

THE LIFE OF ST. COLUMBA. 55
CHAP.
XXXIV. Of the opposition of the blessed man against the Druid
Broichan, and the contrariety of the wind.
XXXV. Of the sudden opening of the gate of the royal fortress of
its own accord.
XXXVI. Of a similar unclosing of the church of the Field of
Two Rivers.
XXXVII. Of another poor man, an indigent peasant, for whom the
Saint made and blessed a stake for the killing of
wild beasts.
XXXVIII. Of a milk-bag, which the tide of the sea carried away and
brought back to land.
XXXIX. A prophecy of the holy man regarding Libran of the Reed-
ground.
XL. Of a certain poor woman who suffered great and very
difficult pains of child-birth, and was cured.
XLI. Of the wife of Lugne, a pilot, who was disliked by her.
XLII. A prophecy of St. Columba about Cormac Ua Liathain, and
his voyages.
XLIII. Of the journey of the venerable man in a car, without the
security of the car's linch-pins.
XLIV. Of rain poured out over the thirsting land after some
months of drought, the Lord granting it for the
honour of the blessed man.
XLV. The miracle which we now begin, with God's help, tn
describe, wrought in our time, we have seen with our
own eyes :
Of contrary gales of wind changed into favourable
breezesby thepower of the prayers of the venerable man.
XLVI. Of the plague".

HERE END THE HEADINGS OF THE SECOND BOOK.

THE SECOND BOOK,
OF MIRACLES OF POWER.

CHAPTER I.
OF THE WINE THAT WAS MADE OUT OF WATER.
At another time, when the venerable man was staying
in Scotia (Ireland) with St. Findbar (Finnian) the bishop,
while he was yet a youth, learning the wisdom of Holy
Scripture, on a certain solemn day the wine for the sacrificial
mystery, by some chance, was not found. And when he
heard the ministers of the altar complaining among them
selves of the want of it, he, as deacon, takes a pitcher and
goes to the spring, to draw spring water for the ministrations
of the Holy Eucharist, for in those days he was ministering
in the order of the diaconate. And so the blessed man in faith
blessed the watery element which he drew from the spring,
calling on the name of the Lord Jesus Christ, who in Cana
of Galilee turned water into wine, who also working in this
miracle, the inferior, that is, the watery nature, was by the
hands of the famous man converted into the more agreeable
species, that namely of wine. And so the holy man, returning
from the spring and entering the church, places by the altar
the pitcher having within it such liquid ; and says to the

BOOK II] THE LIFE OF ST. COLUMBA. 57
ministers, 'Ye have wine, which the Lord Jesus has sent
for the execution of His mysteries.' When they understood
this, the holy bishop with the ministers together give great
thanks to God. But the holy youth ascribed this not to
himself, but to the holy bishop Vinnian (Finnian). And so
Christ the Lord manifested this first proof of power by His
disciple, which Pie wrought by Himself in the same case,
placing it as the beginning of miracles in Cana of Galilee.
Let the beginning, I say, of this little book, as if it were
some lamp, make it clear that a Divine miracle was mani
fested through our Columba ; that we may next pass on to
other miracles of power which were shown through him.

CHAPTER II.
OF THE ROUGH-FLAVOURED FRUIT OF A CERTAIN TREE WHICH
WAS TURNED INTO SWEETNESS BY THE BLESSING OF THE
SAINT.
There was a certain tree very full of apples near the
monastery of Oakwood Plain (Derry), in the southern part of
it, and when the inhabitants of the place made some com
plaint about the excessively rough flavour of the fruit,
one day in the autumn season the Saint went up to it, and
seeing that the tree in vain bore abundant fruits which
afflicted rather than delighted those who tasted any of them,
raises his holy hand and blesses it, saying, ' In the name
of Almighty God let all thy roughness, O rough-tasting tree,
depart from thee, and let thine apples, up to this time
most roughly flavoured, be turned into the very sweetest.'
Wonderful to say, and sooner than said, in the same moment,
all the apples of that tree lost their roughness of flavour,
and, according to the word of the Saint, were turned to
a wondrous sweetness.

58 THE LIFE OF ST. COLUMBA. [BOOK II
CHAPTER III.
OF A CORN-FIELD SOWN AFTER THE MIDDLE TIME OF SUMMER,
AND REAPED IN THE BEGINNING OF THE MONTH OF
AUGUST, AT THE PRAYER OF THE SAINT WHEN HE LIVED
IN THE IOUAN ISLAND (iONA).
At another time the Saint sent his monks to bring fag
gots from the field of a certain peasant, for the construction
of a hospice. And when they came back to the Saint
with their transport ship filled with the aforesaid cargo
of twigs, and said that the peasant was very much dis
tressed indeed on account of the loss of them, the Saint at
once gives directions and says, 'Then lest we should put
a stumbling-block in that man's way, let there be taken to
him from us twice three (pecks) of barley, and let him sow
it at once in his ploughed land. And when, according to the
bidding of the Saint, it was sent to the peasant, Findchan
by name, and set before him with such a commendation, he
thankfully accepts it, but says, 'How can a field do any
good if sown after midsummer, contrary to the nature of
this land ? ' His wife, on the other hand, says, ' Do according
to the command of the Saint, to whom the Lord will grant
whatsoever he may ask of Him.' But they that were sent
added this also at the same time, saying, ' St. Columba, who
hath sent us to thee with this present, entrusted also this
instruction through us about thy field, saying, "Let that
man trust in the omnipotence of God : his field, although
sown after twelve days of the month of June have passed,
will be reaped in the beginning of the month of August."'
The peasant obeys, both ploughing and sowing, and the
harvest which he sowed against hope at the aforesaid time,
he got in ripe in the beginning of the month of August, to
the great admiration of all the neighbours, according to the
word of the Saint, in the portion of land which is called
Delcros (not identified).

BOOK Ii] THE LIFE OF ST. COLUMBA. 59
CHAPTER IV,
OF A PESTIFEROUS CLOUD, AND THE HEALING OF MANY.
At another time, while the Saint was living in the louan
island (Iona), sitting on the hill called in Latin Munitio
Magna (Dun-bhuirg?), he sees in the north a dense and
watery cloud arising from the sea on a clear day ; which
being seen as it rose, the Saint says to one of his monks,
who was sitting beside him, Silnan by name, son of Neman-
don Mocusogin, ' This cloud will be very baleful to men and
cattle, and after rapidly flying this day over a great part of
Scotia (Ireland), that is, from the river called Ailbine
(Delvin) as far as the ford Clied (Ath Cliath, now Dublin),
will in the evening rain down a pestiferous shower, which
will cause grievous and purulent ulcers to be formed on the
bodies of men and on the teats of cattle, from which the
diseased men and cattle will suffer, being afflicted by that
poisonous disease even unto death. But we ought to have
compassion upon them and relieve their suffering, the Lord
being merciful. Do thou therefore, Silnan, now go down with
me from the hill, prepare to sail to-morrow, if we live and
God will, with bread received from me and blessed by the
invocation of the Name of God, which being put in water,
men, and cattle also, sprinkled with that, will speedily
reeover their health.' Why do we linger over it? On the
morrow Silnan quickly got ready whatever things were neces
sary, received from the hand of the Saint the blessed bread,
and sailed forth in peace. And as he is departing from him
in that same hour, the Saint adds this word of consolation,
saying, ' Be assured, my son, thou wilt have favourable and
prosperous winds day and night, until thou comest to that
region which is called Ard Ceannachte (in Meath), that there
thou mayest quickly relieve the sick with the healing bread.'
Why say more ? Silnan obeyed the word of the Saint, and ,
with the Lord's help, arriving by a prosperous and speedy

60 THE LIFE OF ST. COLUMBA. [BOOK II
voyage to the above-mentioned part of that district, found
the people of whom the Saint had foretold, devastated by the
pestiferous shower of the aforesaid cloud, that so quickly
rushed on before him, raining upon them. And , in the first
place, twice three men, in the same house near the sea, being
found placed in the last extremity with death at hand, being
sprinkled by the same Silnan with the water of benediction,
in the self-same day were opportunely healed. The rumour
of this rapid cure being quickly carried about through all
the district wasted by that very pestilential disease, sum
moned all the people who were diseased to the messenger
of St. Columba ; who, according to the command of the Saint,
sprinkled men and cattle with water containing blessed
bread ; and the men, at once recovering perfect health,
preserved together with their cattle, praised Christ in St.
Columba with high thanksgiving. And so, in this narrative
above recorded, these two things, as I think, are manifestly
associated in equal measure, namely, the grace of prophecy
concerning the cloud, and the miracle of power in the
healing of the sick. That these things are in all respects
most true, the above-mentioned Silnan, soldier of Christ
and messenger of St. Columba, witnessed before Seghine
the abbot and other aged men.
CHAPTER V.
OF MAUGINA DAUGHTER OF DAIMEN, A HOLY VIRGIN, WHO HAD
DWELT IN CLOCHER (cLOGHEr) OF THE SONS OF DAIMEN.
At another time the Saint, while he was living in the
louan island (Iona), at the first hour of the day calls to him
a certain brother, Lugaid by name, whose surname in Scotic
(Irish) is Lathir, and thus addresses him, saying, 'Make
ready quickly for a hasty voyage to Scotia (Ireland), for it
is very necessary for me to send thee as a messenger to
Clocher of the sons of Daimen (Clogher). For in this last
night Maugina, a holy virgin, a daughter of Daimen,

BOOK IlJ THE LIFE OF ST. COLUMBA. 61
returning home from the oratory after mass /evensong), by
some chance has taken a false step, and her hip is broken in
twain. This woman in her cries is often calling my name
to remembrance, hoping that through me she will receive
comfort from the Lord.' Why more? As Lugaid is obey
ing, and straightway setting out, the Saint hands to him
a little box of pine-wood containing a blessed gift, saying,
' Let the blessed gift contained in this little box, when thou
comest to visit Maugina, be put into a vessel of water,
and let the same water of blessing he poured over her hip ;
and immediately, on calling upon the name of God, the hip
bone will be joined and united, and the holy virgin will
recover perfect health.' And the Saint adds these words :
' Behold ! I do now in person write in the cover of this box
the number of twenty-three years, during which the hoty
virgin is to live in this present life after the same cure.'
All which things were thus completely fulfilled, as predicted
by the Saint ; for, as soon as Lugaid came to the holy virgin,
and her hip was bathed, as the Saint recommended, with
the blessed water, the bone was united without any, even the
least, delay, and she was completely cured ; and, rejoicing in
the coming of the messenger of St. Columba with great
thanksgiving, lived, according to the prophecy of the Saint,
for twenty-three years after her cure, continuing in good
works. CHAPTER VI.
OF THE CURES OF DIVERS DISEASES, WHICH WERE PERFORMED
IN DRUM CEATT.
The man of illustrious life, as has been related to us by
persons of experience, healed the sicknesses of divers persons
by calling on the name of Christ, in those days when he
went to the conference of kings in Drum Ceatt, and abode
there for a short season. For many sick persons, either by
the stretching forth of his holy hand, or being sprinkled with

62 THE LIFE OF ST. COLUMBA. [BOOK II
water blessed by him, or even by the touch of the border of
his garment, or of anything, salt for instance, or bread that
had received his benediction and been put in water, be
lieving, recovered perfect health.

CHAPTER VII.
OF A PIECE OF ROCK-SALT BLESSED BY THE SAINT, WHICH
THE FIRE COULD NOT CONSUME.
At another time, Colga the son of Cellach received from
the Saint a piece of rock-salt that had been blessed, and for
which he had asked, for the benefit of his sister who had
brought him up, and who was suffering from a very severe
attack of inflamed eyes. The same sister and nurse, taking
such a blessed gift from the hand of her brother, hung it up
on the wall over the bed ; and by chance it happened after
some days that the same village, with the cottage of the
above-mentioned woman, was wholly burnt up by the
devastating flame. Wonderful to say, a small part of that
wall, lest the blessed man's blessed gift that was hung on it
should perish, remained standing unhurt after the whole
of the house was burnt, nor did the fire dare to touch the
two stakes on which was hanging the piece of rock-salt.

CHAPTER VIII.
OF A BOOK-LEAF WRITTEN BY THE HAND OF THE SAINT,
WHICH COULD NOT BE INJURED BY WATER.
Another miracle, which was at one time wrought by means
of the opposite element, should not, I think, be passed over in
silence. For, when the courses of many years had rolled by
after the passing to the Lord of the blessed man, a certain
youth fell from his horse in the river which is called in
Scotic (Irish) Boend (Boyne) and sank and died, and re-

BOOK II] THE LIFE OF ST. COLUMBA. 63
mained under the water for twenty days ; he, as he had
books enclosed in a leathern satchel under his armpit, and
thus falling, was also found so, after the above-mentioned
number of days, holding between his arm and his side the
satchel with the books ; and when his dead body was brought
to the dry ground, and the satchel opened, a leaf written by
the holy fingers of St. Columba was found dry and in no
wise corrupted, as if it had been kept in a casket, among
the leaves of other books that were not only corrupted but
even putrefied. CHAPTER IX.
OF ANOTHER MIRACLE WROUGHT IN A LIKE CASE.
At another time, a book of hymns for the week written
by St. Columba's own hand, together with the leathern
satchel in which it was contained, fell from the shoulders of
a certain boy who slipped off a bridge and was drowned in
a certain river of the province of Leinster. Which little book,
remaining in the water from the Nativity of Our Lord to
the end of Easter week, and afterwards found on the bank
of the river by some women who were walking there,
is carried in the same satchel, which was not only wet but
putrefied, to one Iogenan, a presbyter, and a Pict by nation,
to whom it had previously belonged. And when the same
Iogenan opened the satchel, he found his little book un-
corrupted, and as clean and dry as if it had remained all that
time in a case, and had never fallen into the water. But we
have learned without doubt from men of experience that
other like things occurred with respect to books written
by the hand of St. Columba, which books, be it known,
being immersed in water, could in no way be corrupted.
But concerning the above-mentioned genuine book of
Iogenan, we have received the account without any un
certainty from certain truthful, excellent, and trustworthy
men, who have examined the same little book, which, after

64 THE LIFE OF ST. COLUMBA. [BOOK II
so many days of submersion as are above stated, was most
white and clear.
These two miracles, although wrought in matters of small
moment, and manifested through contrary elements, namely,
fire and water, bear witness to the honour of the blessed
man, and of how great and of what manner of merit he was
accounted in the sight of the Lord.

CHAPTER X.
OF WATER WHICH WAS BROUGHT FORTH FROM THE HARD
ROCK AT THE PRAYER OF THE SAINT.
And now, seeing that mention has been made a little
above of the element of water, we ought not to be silent as
to other miracles also which the Lord wrought, although
at different times and places, in the case of the same created
thing. For on another occasion, while the Saint is engaged
in travelling, as he goes on his way, an infant is presented to
him by its parents to be baptized ; and because no water was
found in the places close at hand, the Saint, turning aside
to the nearest rock, prayed for a little while on bended
knees, and, rising from his prayer, blessed the face of that
same rock, from which thereupon water flowed, gushing out
abundantly, in which he at once baptized the infant. Con
cerning whom also, when he had been baptized, he prophesied
and spoke these words, saying, ' This long-lived little boy
will live even to extreme old age ; in his youthful years he
will sufficiently serve the desires of the flesh, and in the
next place will be devoted to the Christian warfare even to
his life's end, and will pass away to the Lord in a good old
age. ' All which things happened to the same man according
to the prediction of the Saint. This was Lugucencalad,
whose parents were in Artdaib Muirchol (Ardnamurchan),
where is seen at the present day a well, potent in the name
of St. Columba.

BOOK II] THE LIFE OF ST. COLUMBA. 65
CHAPTER XI.
OF OTHER SPRING WATER OF MALIGNANT QUALITY, BLESSED BY
THE BLESSED MAN IN THE COUNTRY OF THE PICTS.
At another time, the blessed man, while he was so
journing in the province of the Picts for some days, heard
among the heathen people that a report was spread abroad
concerning another spring, which senseless men, the devil
blinding their understandings, worshipped as a god. For
those who drank of the same spring, or purposely washed
their hands or feet in it, being by God's permission smitten
by demoniacal artifice, returned either leprous, or purblind,
or certainly weak, or attacked by some other maladies, on
account of all which things the heathen men were led
astray, and rendered divine honour to the spring. On
finding that these things were so, the Saint one day went
boldly up to the spring, at the sight of which the Druids,
whom he himself had often sent away confounded and van
quished by him, greatly rejoiced, thinking indeed that he
would suffer similar things from the touch of that noxious
water. But he, first lifting up his holy hand, with in
vocation of the Name of Christ, washes his hands and feet,
and then, together with his companions, drinks of the same
water that had been blessed by him. And from that day
the demons departed from that spring ; and not only was it
not permitted to injure any one, but even, after the blessing
of the Saint and his washing therein, many diseases among
the people were healed by the same spring.
CHAPTER XII.
OF THE DANGER OF THE BLESSED MAN ON THE SEA, AND OF
THE SUDDEN CALMING OF THE STORM WHEN HE PRAYED.
At another time, the holy man began to be in peril by the
sea, for the entire hull of the ship was heavily struck, and

66 THE LIFE OF ST. COLUMBA. [BOOK II
violently dashed about on the huge mountains of the waves,
while a great tempest of winds bore upon them on every
side. Then by chance the sailors say to the Saint as he is
endeavouring with them to empty the bilge-hole, 'What
thou now doest doth not greatly profit us in our danger ;
thou shouldest rather pray for us now that we are perishing. '
On hearing which, he ceases to empty out the bitter water,
the green sea-wave, but begins to pour out sweet and earnest
prayer to the Lord. Wondrous to say, in the same moment
of time in which the Saint, standing at the prow with his
hands stretched out to heaven, besought the Almighty, the
whole storm of wind and the raging of the sea, being stilled
more quickly than can be said, ceased, and at once there
followed a most tranquil calm. But they who were in the
ship were amazed, and, rendering thanks with great wonder,
glorified the Lord in the holy and famous man.

CHAPTER XIII.
OF ANOTHER SIMILAR PERIL TO HIM BY THE SEA.
At another time again, when a cruel and dangerous tempest
was pressing heavily on them, and his companions were
crying out for the Saint to beseech the Lord for them, he
gave them this answer, saying, ' On this day it is not my
lot to pray for you who are placed in this danger, but it is
that of the abbot Cainnech, a holy man.' I am going to relate
wonderful things. At that same hour St. Cainnech, living
in his monastery, which in Latin is called Campulus Bovis,
but in Scotic (Irish) Ached-bou (Aghaboe), the Holy Spirit
revealing it to him, heard with the inward ear of his heart
the above-mentioned saying of St. Columba ; and when
by chance he had begun after the ninth hour to break the
holy-bread in the refectory, he quickly leaves the table, and,
with one shoe clinging to his foot, while in his great haste
the other was left behind, he hurriedly makes his way to

BOOK II] THE LIFE OF ST. COLUMBA. 67
the church, saying as he goes, ' It is not for us to dine now,
at a time when the ship of St. Columba is in peril by the
sea. For even now is he frequently calling on the name of
this Cainnech, that he may pray Christ for him and his com
panions in peril.' Entering the oratory after these his words,
he prayed for a little while on bended knees, and, the Lord
hearing his prayer, the tempest straightway ceased, and the sea
became very tranquil. Then in the next place, St. Columba,
seeing in spirit Cainnech's hastening to the church, although
he was living so far away, wonderfully utters this sentence
from his pure breast, saying, ' Now I know, O Cainnech, that
God hath heard thy prayer, now doth thy rapid race to the
church with one shoe greatly profit us. ' In such a miracle
as this, the prayer of both holy men, as we believe, had
a joint effect. CHAPTER XIV.
OF THE STAFF OF SAINT CAINNECH, FORGOTTEN AT THE
HARBOUR.
At another time, the same Cainnech who is mentioned
above, when beginning to sail from the harbour of the louan
island (Iona) to Scotia (Ireland), forgot to take his staff with
him ; which staff of his, indeed, being found on the shore
after his departure, was put into the hand of St. Columba,
and which, on his return home, he carries into the oratory,
and there he remains some time alone in prayer. Cainnech
then approaching the Oidechan island (Islay ?), suddenly
pricked to the heart for his forgetfulness, was inwardly cast
down. But after some little time he got down from the ship,
and , kneeling down in prayer on the land, found in front of
him, upon the turf of the little land of Aithche, the staff
which he had forgotten and left behind him at the harbour
of the louan island. At its being thus carried out for him
by the agency of Divine power, he greatly marvelled , with
giving of thanks in God (in Deo).

68 THE LIFE OF ST. COLUMBA. [BOOK II

CHAPTER XV.
OF BAITHENE AND COLUMBAN SON OF BEOGNA, HOLY PRES
BYTERS, WHO ASK THAT ON THE SAME DAY A FAVOURABLE
WIND MAY BE GRANTED THEM BY THE LORD THROUGH
THE PRAYER OF THE BLESSED MAN, ALTHOUGH THEY ARE
SAILING DIFFERENT WAYS.
At another time again, the above-mentioned holy men
coming to the Saint, with one consent ask of him at the same
time, that he will ask and obtain from the Lord, that on
the following day a favourable wind may be given to them,
though they are outward bound in different directions. To
whom the Saint answered and gave this reply : ' To-morrow
morning Baithene, sailing out of the harbour of the louan
island (Iona), will have a favourable breeze until he come to
the harbour of the Plain of Lunge ' (in Tiree). Which the
Lord so granted, according to the word of the Saint, for the
same day Baithene crossed with full sails the whole of the
great sea even to the Ethican land (Tiree). But at the third
hour of the same day the venerable man calls the presbyter
Columban to him, saying, ' Now hath Baithene happily
arrived at the desired haven : prepare thyself to sail to-day ;
soon will the Lord change the wind into the north.' Af the
same hour the south wind, obeying the word of the blessed
man thus spoken, veers round into a northern breeze ; and
so on the same day each holy man, turning away the one
from the other in peace, went out with full sails and favour
ing breezes ; Baithene in the morning to the Ethican land,
Columban in the afternoon beginning to make for Ireland.
This miracle was effected, the Lord granting it, by the power
of the prayers of the illustrious man, for, as it is written,
'All things are possible to him that believeth.' After
the departure of St. Columban on that day, St. Columba
uttered this prophetic saying concerning him : ' The holy
man Columban, whom we blessed as he went out, will

BOOK II] THE LIFE OF ST. COLUMBA. 69
nowhere see my face in this world.' Which was thus ful
filled afterwards, for in the same year St. Columba passed
away to the Lord.

CHAPTER XVI.
OF THE DRIVING AWAY OF A DEMON THAT LURKED IN
A MILK-PAIL.
At another time a certain youth, Columban by name,
of the race of Briun, suddenly came and stood at the door of
the cell in which the blessed man was writing. This same
youth, having returned from milking the cows, and carrying
on his back the pail full of new milk, speaks to the Saint,
that, according to custom, he may bless such a load. The
Saint, being at some distance opposite to him, raised his
hand, and formed the saving sign in the air, which then and
there was greatly agitated, and the bar of the lid, driven
through its two holes, was shot away to some distance ; the lid
fell to the ground, and most of the milk was spilled on the
soil. The young lad then sets down the vessel on its bottom
on the ground, with what little of the milk there was left,
and kneels as a suppliant. To whom the Saint says, ' Arise,
Columban ! Thou hast done carelessly in thy work to-day ;
for thou hast not cast out the demon that was lurking in the
bottom of the empty pail, by tracing on it, before pouring in
the milk, the sign of the Lord's cross ; and now not enduring,
thou seest, the virtue of that sign, he has quickly fled away in
terror, while at the same time the whole of the vessel has been
violently shaken, and the milk spilled. Bring then the pail
nearer to me, that I may bless it.' Which being done, the
half-empty vessel that the Saint had blessed, was in the same
moment found to be filled by Divine power, and what httle
had before remained in the bottom of the vessel, quickly
rose up to the top under the benediction of his holy
hand.

70 THE LIFE OF ST. COLUMBA. [BOOK II
CHAPTER XVII.
OF A PAIL WHICH A CERTAIN SORCERER NAMED SILNAN HAD
FILLED WITH MILK TAKEN FROM A BULL.
This is handed down as having been done in the house of
a certain rich peasant, Foirtgirn by name, who was living in
Mount Cainle (not identified). While the Saint was being
lodged there, he judged with righteous judgement between
two contending rustics, whose coming he knew beforehand,
and one of them, a sorcerer, being bidden by the Saint,
by his diabolical art took milk from a bull which was
near at hand ; which thing the Saint directed to be done,
not to encourage those sorceries, far from it, but to destroy
them in the presence of the multitude. The blessed man
therefore asked that the vessel, full, as it seemed to be,
of such milk, might be at once given to him, and with this
sentence he blessed it, saying, 'Now it shall be proved that
this, which is supposed to be true milk, is not so, but is blood
deprived of its colour by the fraud of demons to deceive men ; '
and straightway that milky colour was turned into its own
proper quality, that is, into blood. The bull also, which for
the space of one hour was at death's door, wasting and worn
by a horrible emaciation, on being sprinkled with water
blessed by the Saint, was cured with wonderful rapidity.
CHAPTER XVIII.
OF LUGNE MOCUMIN.
One day, a certain youth of good disposition, Lugne by
name, who afterwards when an old man was prior in the mon
astery of Elena island (one of the Garvelochs, or else Naomh,
near Islay?), comes to the Saint, and complains of a flow of
blood, which for many months was frequently issuing pro
fusely from his nostrils. The Saint called him to come
nearer, and blessed him, compressing both his nostrils with
two fingers of his right hand. And from that hour of bless
ing, even to his dying day, blood never dropped from his nose.

BOOK II] THE LIFE OF ST. COLUMBA. 71
CHAPTER XIX.
OF FISHES SPECIALLY PREPARED BY GOD FOR THE
BLESSED MAN.
At another time, when some companions of the famous
man, keen fishermen, had taken five fishes in a net in the
fishful river Sale (Blackwater in Meath?), the Saint says
to them, ' Cast your net a second time into the river, and
immediately you will find a great fish, which the Lord hath
prepared for me.' They, obeying the word of the Saint,
drew forth in the net a salmon of wondrous size prepared
for him by God. At another time again, while the Saint
was staying for some days near Lough Ce (Key), he stopped
his companions when they wanted to go a-fishing, saying,
' To-day and to-morrow not a fish will be found in the
river ; I will send you on the third day, and you will find
two great river salmon caught in the net.' And so they,
after two days, casting the net, drew to the land two, of
most unusual size, which they found in the river called Bo
(Boyle). In these two fishings that have been* mentioned,
the power of miracle appears, together with prophetic fore
knowledge accompanying it ; for which things the Saint and
his companions rendered special thanks to God.
CHAPTER XX.
OF NESAN THE HUNCHBACK, WHO LIVED IN THE COUNTRY
BORDERING ON THE LAKE APORUM (LOCHABER).
This Nesan, when he was very poor, joyfully received the
holy man on one occasion as his guest. And when he had en
tertained him hospitably, according to his means, for the space
of one night, the Saint inquires of him how many little
cows he had ; he says, ' Five.' The Saint thereupon says,
' Bring them to me that I may bless them.' And when
they were brought to him, and blessed with the lifting up
of his holy hand, the Saint says, ' From this day thy few

72

THE LIFE OF ST. COLUMBA. [BOOK II

little cows, only five, shall increase even to the number of
one hundred and five cows.' And because the same Nesan
was a peasant man, with a wife and children, the blessed
man conferred on him also this increase of benediction, say
ing, ' Thy seed shall be blessed in children and in grand
children. ' All which things were completely fulfilled , accord
ing to the word of the Saint, without any diminution.
[Added in MS. B. Of a certain rich but most grasping
man named Uigene, who had despised St. Columba, and
not received him as a guest, he uttered on the contrary this
prophetic sentence, saying, ' But the riches of that avaricious
man, who has spurned Christ in stranger guests, from this
day shall be gradually diminished, and be reduced to nothing ;
and he himself will be a beggar, and his son will run about
from house to house with a half-empty bag, and, struck with
an axe by some rival in the pit of a threshing-floor, he will
die. ' All which things, according to the prophecy of the holy
man, were completely fulfilled with respect both to the one
and to the other.] CHAPTER XXI.
OF COLUMBAN, A MAN OF EQUALLY HUMBLE CONDITION, WHOSE
CATTLE THE HOLY MAN BLESSED WHILE VERY FEW IN
NUMBER, BJJT WHICH AFTER HIS BENEDICTION INCREASED
EVEN TO THE NUMBER OF ONE HUNDRED.
At another time again, the blessed man on a certain night
was well lodged with the above-mentioned Columban, at that
time a poor man, and, first thing in the morning, the
Saint, as has been mentioned above in the case of Nesan,
questions his peasant host as to the quantity and quality of
his substance. Who on being questioned says, ' I have only
five little cows, but they will increase to more if thou wilt
bless them.' There and then, at the bidding of the Saint, he
brought them to him, and in like manner, as has been said
above of the five little cows of Nesan, he gives an equal bless-

BOOK II] THE LIFE OF ST. COLUMBA. 73
ing to the five little cows of this Columban, and says, ' One
hundred and five cows, by the gift of God, shalt thou have,
and in thy children and in thy posterity shall be a beautiful
benediction.' All which things were most abundantly ful
filled, according to the prophecy of the blessed man, in his
fields, in his cattle, and in his offspring ; and in a wonderful
manner the number assigned beforehand by the Saint to
the two men above mentioned, when fulfilled in the number of
one hundred and five cows, could in no wise be added to ; for
whatever exceeded the number as limited above, being carried
off by divers accidents, were nowhere forthcoming, except
what could be employed for the particular uses of the family,
or else for the purpose of almsgiving. And so in this nar
rative, as in others, a miracle of power is openly showed
together with prophecy : for in the great increase of the cows
appears equally the virtue of benediction and of prayer, and,
in the previous limitation of the number, prophetic fore
knowledge. CHAPTER XXII.
OF THE DEATH OF EVIL-DOERS WHO HAD DESPISED THE SAINT.
The venerable man greatly loved the above-mentioned
Columban, whom the virtue of his benediction made rich from
having been a poor man, because he rendered to him many
offices of kindness. Now there was at that time a certain
man, an evil-doer, a persecutor of good men, named loan son
of Conall son of Domhnall, sprung of the royal race of Ga
bhran. This man persecuted the above-mentioned Columban,
the friend of St. Columba, and laid waste his homestead,
carrying off everything that could be found therein, acting
in this hostile fashion not once only, but twice. Whence
by chance it happened, and not undeservedly, to that evil-
natured man, that on a third occasion, after a third harrying
of that same homestead, while returning laden with spoil to
the ship, together with his comrades, he had, straight before

74 THE LIFE OF ST. COLUMBA. [BOOK II
him, drawing nearer to him, the blessed man whom he had,
as it were, despised at a distance. And when the Saint
reproved him for his evil deeds, and would persuade him,
begging him to lay down the spoil, he, remaining savage
and not to be persuaded, despised the Saint, and getting on
board the ship with the spoil, scoffed at the blessed man,
and laughed him to scorn. But the Saint followed him
even to the sea, and walking into the glassy sea-waters
up to the knees, with both hands lifted up to heaven he
earnestly prays to Christ, who glorifies His chosen ones
that glorify Him. Now that harbour, in which he stood
and prayed to the Lord for some little while after the
persecutor had sailed out, is in the place which in Scotic
(Irish) is called Ait-Chambas Art-muirchol (Camus-an-
Gaal, Ardnamurchan). Then in the next place the Saint,
when he had finished his prayer and returned to the dry land,
sits down in a more elevated place with his companions, to
whom in that hour he utters these very terrible words, say
ing, ' This wretched creature, who hath despised Christ in
His servants, will never return to the harbour from which he
hath lately gone out in your presence ; but neither will he
arrive with his companions in evil-doing at other lands which
he seeks, being prevented by sudden death. To-day will the
fierce storm, which you will soon see arising out of a cloud on
the north, be hurled against and drown him with his com
panions, nor will even one of them remain to tell the tale.'
After waiting a very little while, on a most calm day, behold
then the cloud rising from the sea, as the Saint had said,
sent forth with mighty crash of wind, finding the robber with
his spoil between the Malean and Colosan islands (Mull and
Colonsay', drowned him in the midst of the sea so suddenly
lashed into fury ; nor, according to the word of the Saint, did
even one of those who had been in the ship escape ; and in a
wonderful manner, while on every side the whole of the sea
remained calm, did such a single storm cast down to hell the
robbers that were drowned miserably indeed, but deservedly.

BOOK II] THE LIFE OF ST. COLUMBA. 75

CHAPTER XXIII.
OF ONE FERADACH, WHO WAS CARRIED OFF BY SUDDEN
DEATH.
At another time again, the holy man specially commended
a certain exile of a noble family of the Picts, Tarain by
name, committing him into the hand of one Feradach,
a rich man, who dwelt in the Ilean island (Islay), to live
for some months in his retinue, as one of his friends.
Whom when he had received, commended with such a
commendation, from the hand of the holy man, after a few
days, acting treacherously, he put to death by a cruel
order. When this horrible wickedness was announced by
some travellers to the Saint, he answered and spoke thus :
'That wretched creature, whose name will be blotted out
of the book of life, hath not lied unto me, but unto God.
These words we now speak in the middle of the summer
season, but in the autumn, before he shall taste of swine's
flesh fattened on the produce of trees, he will be carried off
to the infernal regions, overtaken by sudden death.' This
was the prophecy of the holy man ; when he told it to the
wretched creature, he despised and derided the Saint ; and
after some days of the autumn months, a sow fattened on
the kernels of nuts is killed by his direction, other swine of
the same man not yet being killed ; he orders that the
entrails be immediately taken out, and that a portion be
quickly roasted for him on the spit, so impatient is the man
to taste of it, and upset the prophecy of the blessed man.
Which then being roasted, he asked for some small portion
of a mouthful to be given him to taste, but before he could
raise to his mouth the hand put forth to take it, he expired,
and fell down dead on his back. Both they that saw and
they that heard, greatly terrified and wondering, honoured
and glorified Christ in His holy prophet.

76 THE LIFE OF ST. COLUMBA. [BOOK II

CHAPTER XXIV.
OF A CERTAIN OTHER IMPIOUS MAN, A PERSECUTOR OF THE
CHURCHES, WHOSE NAME IS CALLED IN LATIN MANUS
DEXTERA.
At another time the blessed man, while staying in Hinba
island (Eilean-na-Naoimh?), when he began to excommunicate
some other persecutors of churches, namely, the sons of
Conall son of Domhnall, one of whom was loan, of whom
we have made mention above (p. 73), one of their companions
in crime, by the instigation of the devil, rushed on with
a spear to kill the Saint. To prevent which, one of the
brethren, Findlugan by name, being ready to die for the
holy man, came between, clad in his cowl. But in a
wonderful manner such a garment of the blessed man, like
some very strong and impenetrable armour, could not be
pierced by the hard thrust of a very sharp spear by a man
however strong, but remained unhurt, and he who was
clothed in it was untouched and uninjured, protected by
such a safeguard. But that accursed man, who was named
Manus Dextera (Lamh-dess, right hand), went back, sup
posing that he had transfixed the holy man with his
spear. A whole year afterwards from that day, when the
Saint was living in the louan island (Iona), he says, 'Up
to this day it is a full year from the day on which Lamh-
dess, so far as he could, killed Findlugan in my place ;
but he himself, as I think, is being slain in this hour.'
Which, according to the revelation of the Saint, came to
pass at the same moment in that island which may be called
in Latin Longa (Luing), where Lamh-dess, himself alone,
fell in some faction-fight between two parties, transfixed by
the javelin of Cronan son of Baithene, hurled, as is reported,
in the name of St. Columba ; and after his death the men
ceased to fight.

BOOK II ] THE LIFE OF ST. COLUMBA. 77
CHAPTER XXV.
OF ANOTHER WHO WAS A PERSECUTOR OF INNOCENTS IN
LIKE MANNER.
When the blessed man, as yet a young deacon, was living
in the district of the Lagenians (Leinster) learning Divine
wisdom, it happened one day that a certain man, a fierce,
cruel persecutor of innocent persons, pursued a certain
young girl as she fled on the level surface of the field. And
when by chance she saw the old man Gemman, the tutor
of the above-mentioned young deacon, reading in the field,
she fled to him in a direct course, with all the speed she
could. And he, alarmed by this sudden occurrence, calls
to him Columba, who is reading at a distance, that both of
them, to the best of their power, may defend the girl from
her pursuer. But he, immediately coming up, and showing
no reverence to them, stabbed the girl under their cloaks
with a lance, and, leaving her dead body lying over their
feet, turned and began to go away. Then the old man,
greatly distressed, turns to Columba and says, 'For how
great length of time, O holy youth Columba, will God, the
just judge, suffer this crime, with the dishonour to us, to be
unavenged?' Then the Saint fitly pronounced this sentence
upon the evil-doer himself, saying, 'In the same hour in which
the soul of the girl slain by him ascends into the heavens,
the soul of the murderer himself shall go down into hell. '
And, sooner than can be said, with a word, like Ananias
before Peter, so also that slaughterer of innocents, before
the eyes of the holy youth, fell dead on that same spot of
ground. The rumour of which sudden and dreadful ven
geance was at once spread abroad through many districts
of Scotia (Ireland), together with the wonderful fame of the
holy deacon.
It may suffice to have spoken thus far of the terrible
vengeances that fell on his adversaries. Now we will
relate some few things concerning beasts.

78 THE LIFE OF ST. COLUMBA. [BOOK II
CHAPTER XXVI.
OF A BOAR DESTROYED THROUGH HIS PRAYER.
Another time, while the blessed man was staying some
days in the Scian island (Skye), being alone, separated from
the brethren a little further than usual in order to pray, he
entered a thick wood and met a boar of wondrous size,
which some hunting-hounds happened. to be pursuing. And
seeing him at a distance, the Saint stood still and looked
at him. Then in the next place, calling on the Name of
God, and raising his holy hand with earnest prayer, he
says to him, ' Think not to come further this way ; in the
place to which thou hast now come, die ! ' And when this
word of the Saint sounded through the woods, not only
was that terrible wild beast unable to approach further, but
quickly fell before his very face, struck dead by the power
of his word. CHAPTER XXVII.
OF THE DRIVING AWAY OF A CERTAIN WATER MONSTER BY
THE VIRTUE OF THE PRAYER OF THE BLESSED MAN.
At another time again, when the blessed man was staying
for some days* in the province of the Picts, he found it
necessary to cross the river Ness ; and, when he came to the
bank thereof, he sees some of the inhabitants burying a poor
unfortunate little fellow, whom, as those who were burying
him themselves reported, some water monster had a little
before snatched at as he was swimming, and bitten with
a most savage bite, and whose hapless corpse some men
who came in a boat to give assistance, though too late,
caught hold of by putting out hooks. The blessed man
however, on hearing this, directs that some one of his
companions shall swim out and bring to him the coble that
is on the other bank, sailing it across. On hearing this

BOOK n] THE LIFE OF ST. COLUMBA.

79

direction of the holy and famous man, Lugne Mocumin,
obeying without delay, throws off all his clothes except his
under-garment, and casts himself into the water. Now the
monster, which before was not so much satiated as made
eager for prey, was lying hid in the bottom of the river ; but
perceiving that the water above was disturbed by him who
was crossing, suddenly emerged, and, swimming to the
man as he was crossing in the middle of the stream,
rushed up with a great roar and open mouth. Then the
blessed man looked on, while all who were there, as well
the heathen as even the brethren, were stricken with very
great terror ; and, with his holy hand raised on high, he
formed the saving sign of the cross in the empty air, in
voked the Name of God, and commanded the fierce monster,
saying, ' Think not to go further, nor touch thou the man.
Quick ! go back ! ' Then the beast, on hearing this voice
of the Saint, was terrified and fled backward more rapidly
than he came, as if dragged by cords, although before it had
come so near to Lugne as he swam, that there was not more
than the length of one punt-pole between the man and the
beast. Then the brethren, seeing that the beast had gone
away, and that their comrade Lugne was returned to them
safe and sound in the boat, glorified God in the blessed
man, greatly marvelling. Moreover also the barbarous
heathens who were there present, constrained by the great
ness of that miracle, which they themselves had seen,
magnified the God of the Christians.
CHAPTER XXVIII.
OF THE LAND OF THIS ISLAND, BLESSED BY THE SAINT
SO THAT THENCEFORTH THE POISONS OF VIPERS SHOULD
HURT NO MAN THEREIN.
One day of the same summer-time in which he departed
to the Lord, the Saint goes, borne in a wagon, to visit

80 THE LIFE OF ST. COLUMBA. [BOOK II
the brethren who were engaged in heavy work in the
western plain of the louan island (Iona). After some
consolatory addresses spoken to them by the Saint, he,
standing on a more elevated spot, thus prophesies, saying,
' From this day, my sons, I know that you will never for
the future be able to see my face again in the places on this
plain.' And seeing them greatly saddened on hearing this
saying, and endeavouring to console them as much as might
be, he lifts up both his holy hands, and, blessing the whole
of this our island, says, 'From this hour's space, the
poisons of no vipers shall in any wise be able to hurt
either men or cattle in the lands of this island, so long as
the inhabitants of this same place of our sojourning observe
the commands of Christ.'
CHAPTER XXIX.
OF A KNIFE BLESSED BY THE SAINT WITH THE SIGN
OF THE LORD'S CROSS.
Another time, a brother named Molua, of the race of Briun,
comes to the Saint, who at that same hour is writing, and
says to him, ' Bless, I pray you, this knife which I have in
my hand.' And he, stretching out his holy hand a little,
blessed it, signing it with his pen, with his face turned to
the book out of which he was writing. And as the above-
mentioned brother was going away with the knife that
had been blessed, the Saint asks, saying, 'What knife
have I blessed for a brother?' Diormit, his dutiful at
tendant, says, ' Thou hast blessed the knife used for killing
bulls or oxen. ' And he in reply answers and says, ' I trust
in my Lord that the knife which I have blessed shall hurt
neither man nor cattle.' Which word of the Saint was
proved in that same hour to be most sure. For the same
brother, going outside the fence of the monastery, and
wishing to cut the throat of an ox, though he made three
strong efforts, and with hard pushing too, yet he could not

BOOK Ii] THE LIFE OF ST. COLUMBA. 8l
even pierce through the skin. The monks knowing this
by experience, distributed the blade of the same knife by
melting it in the heat of fire, and spreading it in a liquid
state over all the iron instruments of the monastery ; nor
could they afterwards wound any flesh, the power of that
benediction of the Saint abiding on them.

CHAPTER XXX.
OF THE HEALING OF DIORMIT WHEN SICK.
At another time, Diormit, the dutiful attendant of the
Saint, was sick even unto death ; the Saint came to visit
him when placed in the last extremity ; and, invoking the
Name of Christ, standing at the bed of the sick man, and
praying for him, said, 'Be Thou propitious unto me, I pray
Thee, O my Lord, and take not away the soul of my dutiful
attendant from the tabernacle of this flesh while I remain
alive.' And having said this he remained silent for some
little time. Then in the next place he utters this voice from
his sacred mouth, saying, ' This my servant will not only
not die this time, but will even live for many years after
my decease.' And this his supplication was heard, for
Diormit, immediately after the effectual prayer of the Saint,
recovered perfect health, and also survived for many years
after the departure of the Saint to the Lord.
CHAPTER XXXI.
OF THE HEALING OF FINTAN SON OF AEDH WHEN AT
THE POINT TO DIE.
At another time also, when the Saint was making a
journey beyond the Dorsal Ridge of Britain (Drum-Alban),
a certain youth, named Fintan, one of his companions, was
distressed by sudden sickness, and brought almost to the
last extremity, so his sorrowing comrades beseech the Saint
G

82 THE LIFE OF ST. COLUMBA. [BOOK II
to pray for him. He at once, having compassion on them,
spreads out holy hands to heaven with earnest prayer,
blesses the sick person, and says, ' This boy for whom you
are pleading will enjoy a long life ; and, after the death
of us all who are here present, will remain alive, to die in
a good old age.' Which prophecy of the blessed man was
completely fulfilled throughout, for the same youth, after
wards the founder of the monastery called Kailli-au-inde
(not identified), ended this present life in a good old age.
CHAPTER XXXII.
OF A BOY WHOM THE VENERABLE MAN BROUGHT TO LIFE
WHEN DEAD, IN THE NAME OF CHRIST THE LORD.
During that time in which St. Columba was staying for
some days in the province of the Picts, a certain country
man with his whole household, when the holy man preached,
hearing the word of life through an interpreter, believed ;
and, believing, was baptized, the husband with the wife and
children and household servants. And, after some little
interval of a few days, one of the sons of the father of the
family, attacked by severe sickness, was brought almost to
the border-lines between death and life. And when the
Druids saw him dying, they began to mock at the parents
with many reproaches, and to exalt their own gods as if
stronger, but to detract from the God of the Christians as
if weaker. And when all these things were reported to the
blessed man, he is stirred up with zeal for God, and goes
with his companions to the house of his friend the country
man, where the parents were performing the mournful
funeral rites of their child lately deceased. The Saint,
seeing them greatly distressed, encourages them and
addresses them in consolatory words, that they may in no
wise doubt of Divine omnipotence. And then he asks,
saying, 'In what room does the body of the dead boy
lie ? ' The bereaved father then leads the Saint under his

BOOK II ] THE LIFE OF ST. COLUMBA. 83
saddened roof, and immediately, leaving the whole crowd
shut away outside, he alone enters the sorrow-stricken
dwelling, where there and then, on bended knees, copiously
flooding his face with tears, he prays to Christ the Lord ;
and, rising after his kneeling, turns his eyes to the dead
child, saying, ' In the Name of the Lord Jesus Christ, come
to life, and stand upon thy feet.' With this glorious word
of the Saint the soul returned to the body, and he that was
dead revived with open eyes, and the apostoUc man took
his hand, raised him up, and steadied him in a standing
posture ; goes out of the house, taking him with him, and
presented him alive again to his parents. Then the shouting
of the people is raised on high, their mourning is turned
into joy, the God of the Christians is glorified. Let our
Columba then have as his own this miracle of power in
common with Elijah and Elisha the prophets, and a like
share of honour with Peter and Paul and John the apostles,
in the raising of the dead ; and among both companies,
those namely of the prophets and of the apostles, may the
prophetic and apostolic man have an honourable and eternal
place in the heavenly country with Christ, Who liveth and
reigneth with the Father, in the unity of the Holy Spirit,
for ever and ever. CHAPTER XXXIII.
OF BROICHAN THE DRUID, WHO WAS VISITED WITH SICKNESS
FOR HIS DETENTION OF A MAIDSERVANT, AND CURED WHEN
SHE WAS SET FREE.
About the same time the venerable man requested of
Broichan the Druid that a certain Scotic (Irish) female
slave might be set at liberty, for pity's sake ; and when
he, by reason of his very hard and obstinate disposition,
detained her, the Saint speaks to him and addresses him
in this manner : ' Know, Broichan, know, that if thou
wilt not deliver to me this captive stranger, thou wilt
g 2

84 THE LIFE OF ST. COLUMBA. [BOOK II
quickly die, even before I return from this province.'
And, saying this in the presence of King Brude, he goes
forth out of the royal dwelling, and comes to the river
Ness, from which river he takes up a white stone, and
says to his companions, ' Mark this white stone, by which
the Lord will work many cures of the sick among this
heathen people.' And having thus spoken, he next added
a word, saying, ' Now is Broichan severely smitten, for an
angel sent from heaven, heavily striking him, has shattered
into many fragments the glass drinking-cup in his hand,
from which he was drinking ; and, moreover, has left him
gasping feeble sighs, and nigh unto death. Let us wait
a little in this place for two king's messengers, sent to
us with all haste, that we may quickly assist the dying
Broichan ; now is Broichan terribly punished, ready to set
the maiden free.' While the Saint is yet speaking these
words, behold, as he predicted, there arrive two horsemen
sent by the king, who declare all the things that have
come to pass according to the prophecy of the Saint, in
the case of Broichan, and in the fortress of the king, as
to the breaking of the cup, the punishment of the Druid,
and his being prepared to release the slave. And this, more
over, they added, saying, ' The king and his household
have sent us to thee, that thou mayest assist his foster-
father Broichan, who is at the point of death.' Having
heard these words of the messengers, the Saint sends
to the king two out of the number of his companions,
with the stone blessed by himself, saying, ' If in the first
place Broichan will promise to set the maiden free, then
let this little stone be put in water, and so let him drink
of it, and straightway he will recover his health ; but if
he refuses, and resists the setting free of the slave, he
shall immediately die.' The two messengers, obeying the
word of the Saint, come to the royal hall, declaring to
the king the words of the venerable man. On these
being intimated to the king and his foster-father Broichan,

BOOK Ii] THE LIFE OF ST. COLUMBA. 85
they feared greatly, and the maidservant was set free in
that same hour, and delivered to the messengers of the
holy man. The stone is put in water, and in a wonderful
manner, contrary to its nature, the pebble floats on the
surface of the water like an apple or a nut, nor could the
object blessed by the holy man be made to sink. Broichan,
drinking from this floating stone, returned at once from
approaching death, and recovered perfect health of body.
So remarkable a stone, afterwards preserved among the
king's treasures, in like manner put in water and swimming,
effected, by the mercy of God, many cures of sicknesses
among the people. Wonderful to relate, the same stone,
though inquired for by these sick persons when then' term of
life had arrived, could never by any means be found. Thus
also it was sought for on the day of the death of King
Brude, yet it was not found in the same place where it had
before been put away. CHAPTER XXXIV.
OF THE OPPOSITION OF THE BLESSED MAN AGAINST BROICHAN
THE DRUID, AND THE CONTRARIETY OF THE WIND.
After the above-mentioned events had taken place,
Broichan one day addresses himself to the holy man and
says, ' Tell me, Columba, what time dost thou propose to
sail out?' 'On the third day,' says the Saint, 'if God
will and I live, we propose to begin our voyage. ' Broichan
says in reply, ' Thou wilt not be able, for I can make
the wind contrary for thee, and bring over thee a thick
darkness.' The Saint says, 'The Almighty power of God
ruleth over all things, and in His Name all our move
ments are directed, Himself being our governor.' Why
more ? As he had proposed in his heart, so the Saint
came on the aforesaid day to the long lake of the river
Ness, accompanied by a great following. But the Druids
then began to rejoice when they saw a thick darkness

86 THE LIFE OF ST. COLUMBA. [BOOK II
come over, with a contrary wind and tempest. It is
no marvel that, by God's permission, these things can
sometimes be done by the artifice of demons, that even
the winds and the seas are stirred up into a more stormy
condition. For so at one time legions of demons met the
holy bishop German in the midst of the sea, as he was
sailing into Britain from the British Channel in the cause
of human salvation, and stirred up storms that opposed
their perils, covering the heaven and the day with the
gloom of darkness. But at the prayer of German all these
things ceased quicker than can be said ; there came a calm,
and the darkness was removed. Our Columba therefore,
seeing the raging elements stirred against him, calls on
Christ the Lord, and mounts the boat while the sailors
are hesitating ; he himself, with greater firmness, directs
that the sail be hoisted up against the wind. Which being
done, the whole multitude looking on, the. craft flies along
with amazing velocity, borne against adverse winds. And
after no great space of time the contrary winds shift round
to the help of the journey, and to the wonder of all. And
so through all that day the boat of the blessed man was
borne along by gentle and favourable breezes blowing, and
landed at the desired haven. Let the reader therefore ponder
well how great that venerable man was, and what manner
of man, in whom Almighty God manifested His glorious
Name in the sight of the heathen, by such miraculous powers
as those above recorded.
CHAPTER XXXV.
OF THE SUDDEN OPENING OF THE GATE OF THE ROYAL
FORTRESS OF ITS OWN ACCORD.
At another time, that is, just when the Saint was
weary after his journey to King Brude, it happened by
chance that the same king, lifted up by the royal pomp
of his fortress, and bearing himself proudly, would not

BOOK Ii] THE LIFE OF ST. COLUMBA. 87
open the gates on the first arrival of the blessed man.
As soon as the man of God knew it, he came with his
companions to the folding-doors of the gateways, and,
first making on them the sign of the Lord's cross, next
he knocks, and lays his hand against the doors, which at
once are opened of their own accord and with all speed,
the bolts being driven back with great force. And as
soon as they are open, the Saint next enters with his
companions. On this being known, the king, with his
council, in great alarm sets out from the house, and goes
to meet the blessed man with all reverence, and very
gently addresses him with conciliatory words. And from
that day, and ever after, the same ruler held the holy and
venerable man in very great honour, as was only right,
all the remaining days of his life.

CHAPTER XXXVI.
OF A SIMILAR UNCLOSING OF THE CHURCH OF THE FIELD
OF TWO RIVERS (TERRYGLASS, CO. TIPPERARY).
On another occasion again, the blessed man, staying for
some days in Scotia (Ireland), went, on their invitation,
to visit the brethren who were residing in the monastery
of the Land of Two Rivers. But by some chance it so
happened that, when he came to the church, the keys of the
oratory could not be found. Now when the Saint heard
the others inquiring among themselves about the locked
doors and the keys not as yet found, he himself goes
up to the door and says, ' The Lord is able to open His
house for His servants without their keys.' With this
saying, the bolts were then suddenly shot back with violent
motion, and, the gate being open of its own accord, the
Saint, amid the admiration of all, walks into the church
before the rest, and, being hospitably received by the
brethren, is venerated by all with great honour.

88 THE LIFE OF ST. COLUMBA. [BOOK II

CHAPTER XXXVII.
OF A CERTAIN INDIGENT PEASANT FOR WHOM THE SAINT
MADE A STAKE FOR KILLING WILD ANIMALS, AND
BLESSED IT.
At another time, a certain very needy peasant came
to the Saint, who was then living in the district which
borders on the shores of the Aporic Lake (Lochaber). The
blessed man, taking pity on this miserable person, who had
not wherewith to feed his wife and children, gave him,
when he begged, a certain alms, such as he could, and
says, 'Poor fellow, take a stake from the neighbouring
wood, and bring it to me quickly.7 The miserable man
obeyed, and, according to the direction of the Saint, brought
the material, which the Saint took, and sharpened into
a spear, and when he had brought it to a point with
his own hand, he blessed it, and handed it to that poor
man, and said, 'Carefully keep this spear, which, as I
believe, will neither be able to hurt man nor any cattle,
but only wild animals and also fishes ; and so long as
thou hast such a stake, there will never be wanting in
thy house an abundant supply of deer's flesh.' The poor
miserable mendicant on hearing this was greatly rejoiced,
returned home, and fixed the spear in a secluded spot of
the ground which wild animals frequented ; and when the
next night was past, first thing in the morning he goes
in order to revisit the spear, and finds transfixed upon
it a hart of wondrous size. Why more? No day could
pass, so the tradition goes, in which he did not find that
some hart or hind, or other animal, had fallen upon the
spear fixed in the ground. And, his whole house being
thus filled with venison, he sold to his neighbours what
he had to spare : that which the guest-room of his own
house could not take in. But yet the envy of the devil
found out this miserable man, as it did Adam, through

BOOK Ii] THE LIFE OF ST. COLUMBA. 89
his wife, who, not as a wise but as a foolish woman, thus
spoke to her husband : ' Take the spear out of the ground ;
for if any men, or even cattle, die upon it, thou thyself
and I also, with our children, shall either be slain or led
captive.' To this the husband replies, 'It will not be so,
for the holy man said to me as he blessed the stake, that
it never would hurt men nor even cattle.' After these
words the needy man, yielding to his wife, goes and takes
the spear out of the ground, and senselessly put it in the
house by the wall ; soon his house-dog fell on it and died.
And when the dog was gone, the wife again says, 'One
of thy boys will fall on the stake and die.' On hearing
her say this, he removes the spear from the wall and carries
it back to the wood, and he fixed it among the thicker
bushes, where, as he thought, it could be hit by no animal.
But on his return the next day he found that a roe had
fallen upon it and died. Removing it thence also, he fixed
it in the river, which in Latin can be called Nigra Dea
(not identified), hiding it under water near the bank, and
revisiting it the next day, he found transfixed and retained
on it a salmon of wondrous size, which, when he lifted
it out of the river, he was scarcely able by himself to carry
to the house, and, carrying the spear with him from the
water at the same time, he fixed it outside in the upper
part of the roof, and then a crow flew down and died on it,
killed by the force of the swoop. Upon this the miserable
man, misled by the counsel of his foolish wife, taking down
the spear from the roof, took an axe, chopped it up into
many little pieces, and cast them into the fire. And after
wards, having lost this effectual means of relieving his
distress, he was again, as he deserved to be, reduced to
beggary. .This freedom from want, you see, depended
on the stake so often mentioned above, which, so long as
it was kept, could suffice for snares, and nets, and every
kind of hunting and fishing, through the benediction of
the blessed man. But when it was lost, the wretched

90 THE LIFE OF ST. COLUMBA. [BOOK II
peasant, though he had been enriched by it for the time,
could only when too late, with the whole of his little house
hold, lament over it all the rest of his days.

CHAPTER XXXVIII.
OF THE MILK-BAG WHICH THE EBBING TIDE CARRIED AWAY,
AND THE FLOWING TIDE RESTORED IN THE PLACE
WHERE IT WAS BEFORE.
At another time, the messenger of the blessed man,
named Lugaid, surnamed Lathir, was at his command
proposing to sail to Scotia (Ireland); and, finding among
the sailing appliances of the Saint's ship a milk-bag
that he was looking for, he put it to soak in the sea,
piling some good-sized stones over it, and, coming to the
Saint, told him what he had done with the bag. Who
smilingly says, 'I think that the bag, which thou sayest
thou hast put under the waves, will not go with thee to
Ireland this time.' 'Why,' says he, 'shall I not be able
to have it with me in the ship?' 'Another day,' says
the Saint, 'thou wilt know what the event will prove.'
And so Lugaid goes on the morning of the next day to
bring back his bag from the sea ; the ebbing tide had
however carried it away during the night. And on its not
being found, he returned in sadness to the Saint, threw
himself on the ground on bended knees, and confessed
his negligence. Then the Saint consoled him, saying,
' Brother, do not grieve over perishable things ; the bag
which the ebbing tide has taken away, the flowing tide
will bring back to its own place after thy departure.' The
same day, after Lugaid had set out from the louan island
(Iona), the office of the ninth hour having been said, the
Saint thus addresses those who are standing about, and
says, ' Now let one of you go to the sea ; the flowing tide
has now brought back the bag about which Lugaid was

BOOK Ii] THE LIFE OF ST. COLUMBA.

9'

lamenting, and which the ebbing tide had carried away, and
has put it back in the place whence it was removed.' On
hearing this saying of the Saint, a certain active youth
ran down to the water's edge, and, finding the bag, as the
Saint had predicted, returned and brought it back, running
in his excitement, greatly delighted, and laid it before the
Saint, to the admiration of all who were there present.
In these two narratives above written, although in
small matters, the stake, namely, and the bag, prophecy and
a miracle of power, as has often been said, are perceived to
accompany one another.
Now let us pass on to other matters.
CHAPTER XXXIX.
A PROPHECY OF THE HOLY MAN REGARDING LIBRAN OF
THE REED-GROUND.
At another time, while the holy man was living in the
louan island (Iona), a certain countryman who had lately
taken the clerical habit, sailing over from Scotia (Ireland),
came to the island monastery of the blessed man. And one
day, when the Saint found him sitting alone in the guest
house, and on his being first questioned by the Saint as
to his country, his family, and the cause of his journey,
he stated that he was born in the region of the Connachtae
(Connaught), and had wearied himself by a long journey
in order to wipe out his sins in a pilgrimage. And when
the Saint, in order to make trial of the quality of his peni
tence, put before his eyes the hard and laborious monastic
regulations, he at once makes answer to the Saint, and says,
' I am prepared to do all things whatsoever thou wilt bid
me, however hard, however humiliating.' Why say more?
That same hour he confessed all his sins, and promised,
on his knees bent to the ground, that he would fulfil the
penitential canons. The Saint says to him, ' Rise, and be

92 THE LIFE OF ST. COLUMBA. [BOOK II
seated.' Then, while he is sitting, he thus addresses him :
' Seven years' penance must thou fulfil in the Ethican land
(Tiree). Thou and I, God granting it, are to live until
thou completest the number of seven years.' Comforted
by these words of the Saint, and giving thanks to God,
he says to the Saint, ' What ought I to do as to a particular
false oath that I have taken? For I killed a certain poor
fellow while staying in my native land, and after his
murder T was kept in bonds as the guilty person. But
a man who was related to me, of the same parentage, and
greatly abounding in riches, came to the rescue, and was just
in time to loose me from my bonds when bound, and he
so delivered me when condemned to die. And, after my
release, I promised, swearing solemnly, that I would serve
him all the days of my life. But after some days spent
in servitude, disdaining the service of man, and desiring
rather to obey God, I got away, a deserter from that earthly
master, thus breaking my oath, and I have now come to
thee, the Lord prospering my journey.' To this the Saint,
seeing that the man is very greatly troubled about such
matters, prophesying as before, makes answer, saying,
' After the completion of seven years, as has been told
thee, thou shalt come hither to me for the forty days of
Lent, that in the Paschal festival thou mayest go up to
the altar, and receive the Eucharist.' Why linger we over
words? The penitent pilgrim obeys in all respects the
commands of the holy man. And having been sent in
those days to the monastery of the Plain of Lunge (in Tiree),
and his seven years being fully completed there in penance,
he returns to the Saint in the days of Lent, according to
his former prophetic bidding. And after the completion
of the Paschal solemnity, in which he went up to the altar
as bidden, he came to the Saint, asking him about the
above-mentioned oath. To whom, when he asks such
things, the Saint makes answer, prophesying, ' Thine earthly
master, of whom thou formerly spakest to me, is still alive,

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93

and thy father and mother and brethren yet live. Now
therefore thou oughtest to prepare thyself to sail.' And
while thus speaking he offered to him a sword ornamented
with carved tusks of beasts, saying, 'Accept this gift to
take with thee, and offer it to the master for thy ransom,
but yet he will in no wise accept it. For he has a wife
who is well disposed, to whose wholesome counsel he will
defer, and the same day he will present thee with thy
freedom without money and without price, loosing from thy
loins the usual captive's girdle. But though relieved from
this anxiety, thou wilt not escape another disquietude
arising beside it ; for thy brethren will press thee on every
side to make good the support due to thy father for so long
a time, yet neglected. But do thou, without any hesitation ,
fall in with their desire, and receive thine aged father to
be dutifully cherished. And there is no need for thee to be
distressed about this burden, however weighty it may seem
to thee, for soon thou wilt lay it down ; for from whatso
ever day thou beginnest to attend to thy father, on another
day in the end of the same week thou wilt bury his
dead body. But after the burial of thy father thy brethren
will again keenly set upon thee to render the same offices
of piety, due also to thy mother. Thy younger brother
however will free thee from that obligation, for he, being
ready in thy place, will render for thee to thy mother, as her
attendant, every work of filial duty.'
After these words, the above-named brother, Libran by
name, accepted the gift and went on his way, enriched
by the benediction of the Saint ; and, on coming to his
native land, he found all things proved to be true, according
to the prophecy of the Saint. For as soon as he showed
the price of his freedom, offering it to his master, the wife,
remonstrating with him for being willing to accept it, says,
' Why should we accept this price which holy Columba
has sent ? Of this we are not worthy. Let this dutiful
servant be delivered to him without payment. The blessing

94 THE LIFE OF ST. COLUMBA. [BOOK II
of the holy man will profit us more than this price which
is offered.' And so the husband, on hearing this wholesome
counsel of the wife, at once set the servant free without
payment. And he afterwards, according to the prophecy
of the Saint, being compelled by his brethren, began to
minister to his father, and buried him when dead, on the
seventh day. And when his father is buried, he is com
pelled to render due service to his mother. But, a younger
brother coming to the rescue, as the Saint had predicted,
and supplying his place, he is released. And this brother
thus spake to the other brethren : ' We ought by no means
to detain our brother at home, now that he has worked
out the salvation of his soul for seven years with holy
Columba in Britain.'
After which, released from all the matters by which he
was troubled, and bidding farewell to his mother and
brothers, he returned a free man, and came to the place
which in Scotic (Irish) is called Daire Calgaich (Derry) ;
and finding there a ship under sail setting out from the
harbour, he calls from the shore and eagerly begs that
the mariners will take him with them to sail to Britain.
But they would not receive him, and bade him begone ;
because they were not monks of St. Columba. Then
in the next place, speaking to that same venerable man,
although absent so far away, yet present in spirit, as
the event soon proved, he says, 'Doth it please thee,
0 holy Columba, that these mariners, who will not take
me who am thy companion, should sail out with full sails
and prosperous winds ? ' While he said this, the wind,
which before was favourable for them, quicker than it can
be told, veered round and was contrary. Meanwhile,
seeing the same man running in a line with them by the
side of the river, the sailors all on a sudden take counsel
among themselves, and say, calling out to him from the ship,
'Perhaps it is on this account that the wind so quickly
veered round to the direction contrary for us, because we

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95

refused to take thee with us. But if even now we invite
thee to us into the ship, wilt thou be able to change
the winds that are now contrary for us into favouring
breezes ? ' Hearing these words, the traveller said to them,
' The holy Columb.a, to whom I am going, and whom I have
served thus far for seven years, can obtain a fair wind
for you from his Lord, by virtue of his prayers, if ye will
take me.' On hearing this, they draw the ship up to the
land, and invite him to come into it to them. And he at
once, having mounted into the ship, says, ' In the name of
the Almighty, whom the holy Columba blamelessly serves,
haul up your sail with tightened cordage.' Which being
done, the contrary gales of wind are at once turned into
favouring breezes, and there succeeded a prosperous voyage
into Britain under full sails. And Libran, after they had
arrived on British shores, left that ship, blessed the sailors,
and came to St. Columba, then dwelling in the louan island
(Iona). Which blessed man, mark you, joyfully received
him, and fully declared to him all the things that had
taken place in connexion with him by the way, no other
person giving any intimation ; about his master, and his
wife's wholesome counsel, how by her persuasion he was
set free ; also about his brothers, and the death of his
father, and the burial at the end of the week, about his
mother, and the seasonable help of the younger brother ;
about those things that occurred on his return journey, the
wind being contraiy, and then favourable ; about the words
of the sailors who at first refused to take him, about the
promise of a favouring wind, and the favourable change
of the wind when he was received into the ship. Why
say more ? Everything which the Saint had before pro
phesied as to be fulfilled, he then related as having been
fulfilled. After these words the traveller returned the price of his
ransom which he had received from the Saint. To him
the Saint in the same hour assigned a name, saying, ' Thou

96 THE LIFE OF ST. COLUMBA. [BOOK II
shalt be called Libran because thou art free' (liber). Which
Libran, mark you, in those same days, faithfully took the
monastic vow. And when he was being sent back by
the holy man to the monastery in which he previously
for seven years served the Lord as a penitent, he received
from him as he bade him farewell these prophetic words,
uttered concerning himself : ' Thou shalt live a long life,
and close the present life in a good old age. Not, however,
in Britain, but in Scotia (Ireland), will thy resurrection be.'
Hearing this word, he wept bitterly, on bended knees. And
the Saint, seeing him much distressed, began to console him,
saying, ' Arise, and let not thine heart be troubled. Thou
shalt die in one of mine own monasteries, and with my
chosen monks in the kingdom shall thy portion be ; with
them shalt thou awake from the sleep of death to the resur
rection of life.' He then, having received from the Saint
no ordinary consolation, greatly rejoiced, and, made rich by
the benediction of the Saint, went on his way in peace.
Which true prophecy of the Saint concerning the same
man was afterwards fulfilled. For, while he served the
Lord in obedience in the monastery of the Plain of Lunge,
through many rolling years after the passing away of
St. Columba from the world, the monk, being sent in ex
treme old age to Scotia (Ireland) on some monastic service,
as soon as he went down from the ship, passed through the
Plain of Breg (in Meath) and came to the monastery of
Oak Plain (Durrow) ; and there, received as a guest in the
guest-house, afflicted by some infirmity, on the seventh day
of his sickness, he departed in peace to the Lord, and was
buried among the chosen monks of St. Columba, according
to his prophecy, to rise to eternal life. Let it suffice to
have written these truthful prophecies of St. Columba
concerning Libran of the Reed-ground. Which Libran,
mark you, is so called 'Of the Reed-ground,' because for
many years he had laboured in a reed-ground, getting
reeds.

BOOK II] THE LIFE OF ST. COLUMBA. 97
CHAPTER XL.
OF A CERTAIN POOR WOMAN WHO, AS A DAUGHTER OF EVE,
SUFFERED GREAT AND VERY DIFFICULT PAINS OF CHILD
BIRTH.
One day, while the Saint is living in the louan island
(Iona), he rises from his reading, and says, smiling, 'Now
I must hasten to the oratory, that I may beseech the Lord
for a certain poor afflicted woman, who is now in Ireland,
and in her cries is calling on the name of this Columba,
being tortured in strong pains of most difficult child-birth,
and so hopes that, through me, release from her sufferings will
be given her by the Lord, because she is related to me, having
a father sprung from the family of my mother.' Thus
speaking, the Saint, moved with compassion for that poor
woman, runs to the church, and on bended knees prays for
her to Christ Who was born of mankind. And, having
gone out of the oratory after prayer, he speaks to the
brethren who meet him, saying, ' Now is the Lord Jesus
merciful. He Who was born of a woman, seasonably helping
an afflicted woman, has delivered her from her pains, and
she has safely borne a child, nor will she die this time.'
The same hour, as the Saint prophesied, the poor afflicted
woman, calling on his name, was released, and recovered
her health. So it was afterwards stated by certain persons
who came over from Scotia (Ireland), and from the same
district where the woman dwelt.
CHAPTER XLI.
OF ONE LUGNE, A PILOT, SURNAMED TUDIDA, WHOM, AS
BEING ILL-FAVOURED, HIS WIFE DISLIKED, AND WHO
LIVED IN THE RECHREAN ISLAND (RATHLIN, OR LAMBAY ?).
At another time, while the Saint was being entertained
in the Rechrean island, a certain countryman came to him
H

98 THE LIFE OF ST. COLUMBA. [BOOK II
and complained about his wife, who, as he said, had taken
a dislike to him, and would in no wise allow him to come
near her for marriage rights. On hearing this, the Saint
called the wife to him, and, so far as he could, began to
reprove her on that account, saying, ' Wherefore, woman,
dost thou endeavour to repel from thee thine own flesh,
when the Lord saith, " They twain shall be in one flesh " ?
Therefore the flesh of thy husband is thine own flesh.'
She answers and says, 'All things whatsoever thou shalt
enjoin to me, though they be ever so severe, I am prepared
to fulfil, one thing only excepted, that in no wise thou
constrain me to sleep in one bed with Lugne. I do not
refuse to undertake all the management of the house ; or,
if thou biddest, even to cross the seas, and remain in some
monastery of maidens. ' The Saint then says, ' That which
thou sayest cannot be rightly done, for thou art bound by
the law of a husband so long as the husband liveth. For
it would be a sin for those whom God hath lawfully joined
to be put asunder.' And, having thus spoken, he next
added, ' In this day three persons, that is, I and the
husband, with the wife, will pray unto the Lord, fasting.'
Hereupon she says, ' I know that to thee it will not be
impossible that those things which appear to be difficult, or
even impossible, may be granted, when sought of God.'
Why say more ? The wife the same day agrees to fast with
the Saint, and the husband likewise ; the following night
the Saint prayed for them, taking no sleep ; and on the
next day the Saint, in the husband's presence, thus addresses
the wife : ' O woman, art thou prepared to-day, as thou wast
saying yesterday, to go out to a monastery of women ? '
She says, ' Now I know that thy prayer concerning me is
heard by God, for the man whom yesterday I disliked to
day I love ; for during this last night my heart, how I know
not, has been changed in me from dislike to love.' Why
make a long story ? From that same day to the day of her
death the soul of this wife was indissolubly cemented in

BOOK Ii] THE LIFE OF ST. COLUMBA.

99

love of her husband, so that in no way did she thenceforth
deny those rights of marriage which before she refused to
render. CHAPTER XLII.
A PROPHECY OF THE BLESSED MAN CONCERNING THE VOYAGE
OF CORMAC, A DESCENDANT OF LETHAN.
At another time Cormac, a soldier of Christ, about whom
we have briefly recorded some few things in the first book
of this little work (p. 17), tried even a second time to look for
a desert in the sea. And after he had gone out from the
land with full sails through the boundless ocean, in those
days St. Columba, while staying beyond the Ridge of Britain
(Drum-Alban), commended him to King Brude in the presence
of the sub-king of the Orcades (Orkneys), saying, ' Some of
our men have lately gone out, desiring to find a desert in
the boundless sea, and, in case they should after long circuits
arrive at the Orcades, do thou now earnestly commend them
to this sub-king, who has hostages in thy hand, lest any
misfortune should happen to them while they are within the
bounds of his kingdom.' Now the Saint thus pleaded with
regard to this thing, because in spirit he knew beforehand that
after some months the same Cormac would be coming to the
Orcades. Which afterwards so came to pass ; and, through
the above-mentioned commendation of the holy man, he
was delivered from impending death while in the Orcades.
After a moderate interval of a few months, while the Saint
was living in the louan island (Iona), one day there arises
unexpectedly in his presence a mention of the same Cormac,
made by some persons engaged in conversation and speaking
to this effect : ' How Cormac's voyage is progressing, whether
it be prosperous or not, is as yet unknown.' Which remark
being heard by the Saint, he speaks on this wise, saying,
' You will be seeing Cormac, of whom you are now speaking,
arriving here presently to-day.' And after the space of about

100 THE LIFE OF ST. COLUMBA. [BOOK II
one hour, wonderful to relate, behold ! Cormac, arriving so
unexpectedly, walks into the oratory amid the admiration
and thanksgivings of all.
And now, seeing that we have briefly introduced the pro
phesying of the blessed man concerning the second voyage
of this man Cormac, we must also write some account of his
equally prophetic knowledge concerning the third voyage.
When the same Cormac was toiling over the ocean wave for
a third time, he began to be imperilled, wellnigh unto death.
For when his ship ran out from the land under full sails in
a direct course, even to the region of the northern sky, the
south wind blowing for fourteen days and as many nights
of the summer season, such navigation seemed to be beyond
the limit of human wandering, and return impossible.
Whence it came to pass, that after the tenth hour of that
same fourteenth day, some terrors almost too great to be
borne, and indeed very formidable, arose together on every
side ; certain foul and very dangerous creatures, which in
deed up to that time had not been seen, swarmed around,
covering the sea ; and with horrible violence struck bottom
and sides, stern and prow, with such heavy blows, that it was
thought they might go through the ship's covering of hides.
And, as those there present afterwards stated, they were
about the size of frogs, very formidable, being furnished with
stings ; they were not flying, but swimming creatures, yet
they also attacked the blades of the oars. On seeing these,
among other monsters, of which time forbids us now to tell,
Cormac and the sailors who accompanied him are greatly
troubled and much afraid, and with many tears pray to God,
Who is a very present help in trouble. The same hour also
our own St. Columba, although far absent in body, yet was
present in spirit in the ship with Cormac. Wherefore, at
the same moment he rings his bell and calls the brethren to
the oratory ; and on entering the church, he prophesies and
speaks to them in the manner usual with him, as they stand
around, saying, 'Brethren, pray ye with all earnestness for

BOOK Ii] THE LIFE OF ST. COLUMBA. IOI
Cormac, who has now sailed beyond the limit of human
voyaging, taking an unbounded course, and is at present
enduring some horrible terrors, never before experienced,
and' almost indescribable, caused by sea-monsters. There
fore ought we in heart to compassionate our fellow-members
and brethren now placed in peril past all endurance, and
supplicate the Lord with them. For, behold ! now Cormac,
with his sailors, copiously flooding his face with tears, is
earnestly praying to Christ ; let us also help our brother by
praying that Christ will have mercy on us, and change into
the north that south wind which has now been blowing
these fourteen days ; that this north wind, you see, may
bring Cormac's ship out of these perils.' And, thus speaking,
in a plaintive voice, and on bended knees before the altar, he
supplicates the Almighty power of God, which governs the
winds and waves and all things else. And after his prayer
he quickly rises, wipes his tears, and joyfully gives thanks
to God, saying, ' Now, brethren, let us rejoice with our dear
ones for whom we pray, for the Lord will now change the
south wind into a north wind, which will bring our fellow-
members out of their perils, and bear them back to us again.'
And immediately, even as he spoke, the south wind ceased,
and a north wind blew for many days after, and Cormac's
ship was brought back to land. And Cormac came to St.
Columba, and, God granting it, they beheld each other face
to face, to the great admiration and no ordinary joy of all.
Let the reader therefore weigh well how great, and of what
spirit, the blessed man was, that he had such prophetic
knowledge, and, by invoking the Name of Christ, could com
mand the winds and the sea.
CHAPTER XLIII.
OF THE JOURNEY OF THE VENERABLE MAN IN A CAR, WITHOUT
THE SECURITY OF THE CAR'S LINCH-PINS.
At another time, while the Saint was staying for some
clays in Scotia (Ireland), compelled by some ecclesiastical

102 THE LIFE OF ST. COLUMBA. [BOOK II
engagements, he mounts a yoked car that had previously
been blessed by him ; but, from some negligence that occurred,
what it was is not known, the necessary linch-pins had not
first been put through the holes at the ends of the axles. Now
on the same occasion it was Columban son of Eochaid, a holy
man, founder of that monastery which in the Scotic (Irish)
tongue is called Snamluthir (Slanore), who rendered the
service of driver in the same car with St. Columba. There
fore there was on that day such a jolting over long stretches
of roads, without any separation or loosening of the wheels
and the shoulders of the axles ; and, as has been said above,
without any retention or security of linch-pins holding them
on. But it was by Divine grace alone so granting it to the
venerable man, that the car in which he was safely seated
went on in a direct course without any hindrance.
Thus far it may suffice to have written of the miracles
of power, which Divine omnipotence wrought through the
famous man while having his portion in this present life.
Now also there are some few to be put on record, of those
which are proved to have been granted to him by the Lord
after his passing away from the body.
CHAPTER XLIV.
OF RAIN POT/RED OUT OVER THE THIRSTING LAND AFTER
SOME MONTHS OF DROUGHT, THE LORD GRANTING IT FOR
THE HONOUR OF THE BLESSED MAN.
For, indeed, about fourteen years ago, there happened in
these barren lands in the spring-time a very great drought,
continuous and severe, insomuch that the threatening of the
Lord applied in the Book of Leviticus to the people who
were transgressors appeared to be hanging over us, where He
says, ' I will make for you the heaven above as iron, and the
earth brass. Your labour shall be spent in vain ; the earth
shall not bring forth her bud, nor the trees yield fruit,' &c.
We therefore, reading these words, and dreading a plague

BOOK II] THE LIFE OF ST. COLUMBA. 103
hanging over us, took counsel and agreed that this should be
done, namely, that some of our seniors should walk round
the newly ploughed and sown field, with the white tunic of
St. Columba, and with books written with his own pen ; and
that they should lift up in the air, and shake out three times,
the same tunic in which he was clothed in the hour of his
departure from the flesh ; and open his books, and read them
on the Angels' hill (Sithean Mor), where sometimes the
citizens of the heavenly country have been seen to descend
to an interview with the blessed man (p. 1 2 3). After all these
things had been done according to the counsel taken, wonder
ful to say, on that same day, the sky, bare of clouds during the
past months, March, to wit, and April, was with wonderful
rapidity overspread with them, as they ascended from the
sea in that place, and there came a great rain, falling day and
night ; and the earth, before so thirsty, but now thoroughly
saturated, produced its shoots in due season, and, in the same
year, very joyful cornfields. And thus the mention of the
name alone of the blessed man being called to mind, in the
tunic and in the books, profited at the same time many
places and peoples both serviceably and seasonably.
CHAPTER XLV.
OF CONTRARY GALES OF WIND CHANGED INTO FAVOURABLE
BREEZES BY THE POWER OF THE PRAYERS OF THE
VENERABLE MAN.
The present miracles that we ourselves have seen, un
doubtedly confirm our belief in those of past time, which
we have not seen. For we ourselves have thrice seen
contrary gales of wind made favourable. The first time
was when some long dug-out boats of pine and oak were
drawn over the land, and great timbers both for ships and for
houses were carried out ; we took counsel, and placed on the
altar, with psalms and fasting, and invocation of his name,
the vestures and books of the blessed man, that he might

104 THE LIFE OF ST- COLUMBA. [BOOK II
obtain from the Lord fair winds for our benefit. Which
so came to pass, God granting it to the same holy man,
for in that day in which our sailors, all preparations being
made, proposed to tow through the sea with their boats
and coracles the timbers of the above-mentioned materials,
the winds, contrary in the previous days, were suddenly
changed in our favour. Then in the next place, God being
propitious, favouring breezes serving them the whole day,
and with full sails, without any hindrance, all that naval
expedition prosperously came through long and indirect
channels to the louan island (Iona).
But a second time, when, after the lapse of some years, some
other oak timbers, together with ourselves, were being towed
from the mouth of the river Sale (the Seil in Lome ?) for the
repairs of our monastery, and, twelve coracles having been
got together, on one calm day, while the sailors were sweep
ing the sea with their oars, suddenly arises against us a
west wind, also called the Zephyr, and we then turn aside
for the nearest island, which in Scotic (Irish) is called
Airthrago (Kerrera?), seeking therein a harbour of refuge.
But meanwhile we complain of that inconvenient contrary
state of the wind, and we begin somehow as it were to accuse
our Columba, saying, ' Doth this our unfortunate detention
please thee, 0 Saint? Hitherto we have hoped that thou
wouldst grant us, God being propitious, some comforting
help in our labours, reckoning thee, indeed, to be a man of
some great honour in the sight of God.' When we had thus
spoken, after a little space, as it were of a single moment,
wonderful to say, behold, the contrary west wind ceases, and,
more quickly than can be said, a favourable south-east wind
blows. The sailors, receiving their orders, then haul up
the yards in the form of a cross, and also the sails, with
extended ropes, and, reaching our island the same day with
favouring and gentle breezes, we are conveyed without any
laborious work, together with all the fellow-workers in our
boats, rejoicing in the conveyance of the timbers. That

BOOK II] THE LIFE OF ST. COLUMBA. 105
querulous accusation of the holy man, slight as it was, pro
fited us not a little. And of how great and of what manner
of merit in the sight of the Lord is the Saint whom He
Himself had heard, appears in so rapid a change of the winds.
Then a third time was, when during the summer season,
after the meeting of an Irish synod, we were detained for
some days by contrary winds among the people of the tribe
of Lome, and reached the Sainean island ( Shuna), and there
the festival eve, and solemn day of St. Columba, found us
waiting, and very sad, being desirous, you see, to keep it
as a joyful day in the louan island (Iona). Wherefore, as
on another former occasion, we complained, saying, ' Doth it
please thee, 0 Saint, that we should spend to-morrow, the
day of thy festival, among country-folk, and not in thy
church ? It is an easy thing for thee in the beginning of
such a day to obtain from the Lord that contrary winds be
changed into favourable, and that we celebrate in thy church
the solemnities of the masses of thy birthday' (festival).
After passing that night, we rise early in the morning, and,
seeing that the contrary winds have ceased, we mount our
ships with no wind blowing, and advance into the sea ;
when, behold, immediately the south wind, also called Notus,
blows after us. Then the sailors joyously run up the sails.
and so on that day, God granting it to the blessed man, our
voyage was such, without labour, so rapid, and so prosperous,
that, as we before desired, arriving at the harbour of the
louan island after the third hour of the day (9 a.m.), the
washing of hands and feet being finished after that, we
entered the church with the brethren at the sixth hour
(noon), and celebrated together the sacred solemnities of
masses, on the feast day, I say, of the birth (into the future
life) of St. Columba and St. Baithene (June 9) ; in the dawn
ing of which day, as has been said above, we set out from the
Sainean island, situated at a great distance. Now there are yet
living witnesses of this story above related, and not only two
or three, according to the law, but one hundred and more.

106 THE LIFE OF ST. COLUMBA. [BOOK II
CHAPTER XLVI.
OF THE PLAGUE.
And this also, as I think, appears to be something not to
be reckoned among the smaller miracles of power, namely,
concerning the plague which in our times has twice laid waste
the world in its greater part. For, not to mention other
wider regions of Europe, namely, Italy and the Roman city
itself, and the Cisalpine provinces of the Gauls, also those of
Spain, separated by the barrier of the Pyrenean mountain-
range ; the isles of the sea throughout, Scotia (Ireland ) and
Britain for instance, have on two occasions been wasted by
dreadful pestilence ; except two races, that is to say, the
people of the Picts, and that of the Scots (Irish colonists)
of Britain, between whom the hills of the Britannic ridge
(Drum-Alban) form a boundary. And, although there are not
wanting great sins of both tribes, sins by which the eternal
Judge is generally provoked to anger, yet Pie has spared both
thus far, bearing patiently with them. Now to what other
person is this grace, granted them by God, attributed, but to
St. Columba, whose monasteries, founded within the bound
aries of both peoples, have been held in very great honour
by both, up to the present time? Yet this which we are
now about to.say is not to be heard, we think, without a sigh ,
that there are many in both races very senseless, who, not
knowing that they are defended from diseases by the prayers
of the Saints, and being unthankful, wickedly abuse the
patience of God. But we render frequent thanks to God,
Who defends us also from the assaults of pestilences in
these our islands, while our venerable patron prays for
us ; and in Saxonia (England), when we visited my friend
King Aldfrid while the plague had not yet ceased, and
was wasting many villages here and there, yet both in
its first onset after the war of Ecfrid, and in a second, two
years having intervened, the Lord so delivered us while

BOOK Ii] THE LIFE OF ST. COLUMBA. 107
walking in such danger in the midst of mortality, that not
even one of our companions died, nor was any one of them
troubled by any disease.
This second book, of Miracles of power, must now be ended,
and in it the reader ought to take notice that even of those
which are well ascertained, many have been omitted in order
not to fatigue our readers.
HERE ENDETH THE SECOND BOOK.

HERE BEGIN THE HEADINGS OF THE THIRD
BOOK.
Pkeface. — Of angelic apparitions which were revealed either to others
concerning the blessed man, or to himself concerning
others.
CHAP. I. Of the angel of the Lord who appeared to his mother in dreams
after his conception in the womb.
II. Of a luminous ray seen over the face of the boy himself as he
slept.
III. Of an apparition of holy angels whom St. Brendan saw in
company with the blessed man, walking with him through
the field.
IV. Of the angel of the Lord whom St. Finnian saw as the com
panion of the blessed man's journey.
V. Of the angel of the Lord who appeared visibly to St. Columba
while staying in Hinba island, when sent to ordain
Aedhan to be king.
VI. Of an apparition of angels carrying to heaven the soul of
a certain Brito.
VII. Of a vision of angels who were conducting the soul of one
Diormit to heaven, revealed to the same holy man.
VIII. Of a mighty conflict of angels against demons, and of their
seasonably assisting the Saint in the same combat.
IX. Of an apparition of angels whom the man of God saw carrying
to heaven the soul of a certain blacksmith, named Columb,
surnamed Coilrigin.
X. Of a similar vision of angels whom the blessed man beheld
carrying to heaven the soul of a certain woman of holy
life.
XI. Of an apparition of holy angels whom St. Columba saw
meeting on its way the soul of blessed Brendan, the founder
of that monastery which in Scotic (Irish) is named Birra
(ofBirr).

THE LIFE OF ST. COLUMBA. 109
CHAP. XII. Of a vision of holy angels who carried up to heaven the soul of
St. Columban Moculoigse, the bishop.
XIII. Of an apparition of angels who came down to meet the souls of
monks of St. Comgell.
XIV. Of a manifestation of angels meeting the soul of one Emchath.
XV. Of the angel of the Lord who at the nick of time so quickly
helped a certain brother who had fallen from the top of
the round monastery in Durrow.
XVI. Of a multitude of holy angels seen descending from heaven for
a conference with the blessed man.
XVII. Of a luminous column seen to rise flaming from the head of
the holy man.
XVIII. Of the descent or visitation of the Holy Spirit, which in the
same island for three days in succession, and as many
nights, continued over the venerable man.
XIX. Of the brightness of angelical light which Virgno (Fergna),
a youth of good disposition, who afterwards, by the
providence of G-od, presided over this church, which
I, though unworthy, now serve, saw descending over
St. Columba in the church, while the brethren were
resting in their beds one winter's night.
XX. Of another almost similar vision of great brightness.
XXI. Of another corresponding apparition of Divine light.
XXII. Of another apparition of angels manifested to the holy man ;
those namely whom he saw setting out to meet his holy
soul, when it was as if soon about to depart from the body.
XXIII. Of the passing away to the Lord of our holy patron Columba.
HEKE END THE HEADINGS OF THE THIRD BOOK.

HERE BEGINNETH THE THIRD BOOK,
OF ANGELIC VISITATIONS.

PREFACE.

In the first of these three books, as has been mentioned
above, we have described briefly and succinctly, the Lord
helping us, some of the Prophetic revelations. In the second
and preceding book, some of the Miracles of power which
have been shown through the blessed man, and which, as
has often been said, the grace of prophecy for the most part
accompanies. But in this third book, some of the Angelic
apparitions which have been revealed either to others con
cerning the blessed man, or to himself concerning others ;
and of these, some -vrhich have been manifested to both
parties, although in different measure, that is, to himself
specially and more fully, but to others not specially, and
only in part, that is, externally and tentatively, yet in the
same visions, whether of angels or of celestial light. What
ever in any case may be the discrepancies in such visions,
they will be resolved where they are written below in their
places. But now, to begin our description of the angelic
apparitions from the earliest origins of the birth of the
blessed man.

BOOK III] THE LIFE OF ST. COLUMBA. ill

CHAPTER I.
OF THE ANGEL OF THE LORD WHO APPEARED TO HIS MOTHER IN
DREAMS AFTER HIS CONCEPTION IN THE WOMB.
One night, between the conception and birth of the
venerable man, the angel of the Lord appeared in dreams
to his mother, and let down to her, as he stood by her,
a certain robe of wondrous beauty, in which the beautiful
colours as it were of all flowers appeared to be depicted,
and which after some short interval he asked to have back,
and took it from her hands, and, lifting it up and spread
ing it out, let it go in the empty air. But she, being made
sad by its being taken away from her, so speaks to that
man of worshipful presence, 'Why dost thou so soon take
away from me this delightful mantle?' He immediately
replies, 'For this reason, because this cloak belongs to
some one of such distinguished honour, that thou wilt not
be able to keep it longer with thee.' After these words,
the woman saw the above-mentioned mantle gradually
lengthening from her in its flight, and increasing in size
so as to exceed the breadth of the plains, and to overtop
the mountains and woods in its greater measure, and she
heard a voice following thus : ' Woman, be not sad, for to the
man to whom thou art joined in the marriage compact thou
shalt bear so famous a son, that he will be numbered with
the prophets of God as one of themselves, predestinated by
God as the leader of innumerable souls to the celestial
country.' And while she is hearing this voice the woman
awakes. CHAPTER II.
OF A LUMINOUS RAY SEEN OVER THE FACE OF THE BOY
HIMSELF AS HE SLEPT.
On another night, the presbyter Cruithnechan, a man of
admirable life, the foster-father of the same blessed boy,

112 THE LIFE OF ST. COLUMBA. [BOOK III
returning after mass from the church to his dwelling, found
the whole of his house irradiated by a bright light. He saw,
in fact, a globe of fire standing over the face of the sleeping
child ; at the sight of which he immediately quaked with
fear, and, falling down with his face to the earth, greatly
wondering, he understood that the grace of the Holy Spirit
was poured out from heaven upon his foster-child.

CHAPTER III.
OF AN APPARITION OF HOLY ANGELS WHOM ST. BRENDAN
SAW IN COMPANY WITH THE BLESSED MAN, WALKING
WITH HIM THROUGH THE FIELD.
For, after the space of many seasons, when St. Columba
was excommunicated by a certain synod for some venial
and, so far, excusable matters, not rightly, as afterwards
became clear at the last, he came to the same assembly
that had been gathered against himself. And when St. Bren
dan, the founder of that monastery which in Scotic (Irish)
is called Birra (of Birr), while at a distance, saw him
approaching, he quickly rises, and with face bowed down,
reverently kisses him. When some seniors in that as
sembly, the rest being placed apart, were finding fault with
him, saying, •'Why dost thou not decline to rise before,
and to kiss, an excommunicated person?' he speaks to
them on this wise, and says, ' If ye had seen what the Lord
hath not disdained to show to me this day with regard to
this His chosen one, whom ye dishonour, ye would never
have excommunicated one, whom, not only doth God in
no wise excommunicate in accordance with your improper
sentence, but even more and more exalteth.' They on the
other side say, 'How, we should like to know, doth God,
as thou sayest, glorify him whom we have excommunicated,
and not without cause?' 'I have seen,' says Brendan,
'a very luminous column of fiery hair going before the

BOOK III] THE LIFE OF ST. COLUMBA. 113
man of God whom ye despise, and also holy angels, the com
panions of his walk through the field. Therefore I dare
not slight this man, whom I see to be foreordained by God
to be the leader of the peoples unto life.' When he had
thus spoken, not only did they desist, not daring to go
further in excommunicating the Saint, but they even
honoured him with great veneration. This thing was done
in Teilte (Teltown). CHAPTER IV.
OF THE ANGEL OF THE LORD WHOM ST. FINNIAN SAW AS
THE COMPANION OF THE BLESSED MAN'S JOURNEY.
At another time, the holy man visited the venerable
bishop Finnian, his former master ; that is to say, the
young man visited the old man. And when St. Finnian
saw him approaching towards him, he saw at the same
time an angel of the Lord, the companion of his journey ;
and, as is handed down to us by well-informed persons.
he mentioned it to certain brethren standing by, saying,
' Behold ! now ye may see approaching us the holy
Columba, who has merited to have an angel from heaven
as the companion of his journey.'
In those days the Saint sailed over to Britain with twelve
comrades, his disciples.

CHAPTER V
OF THE ANGEL OF THE LORD WHO APPEARED VISIBLY TO
ST. COLUMBA WHILE STAYING IN HINBA ISLAND, WHEN-
SENT TO ORDAIN AEDHAN TO BE KING.
At another time, while the famous man was staying in
Hinba island (Eilean-na-Naoimh ?), one night in an ecstasy
of mind he saw an angel of the Lord sent to him, who had
in his hand the glassy book of the ordination of kings,
which the venerable man, when he had received it from

114 THE LIFE OF ST. COLUMBA. [BOOK III
the hand of the angel, at his bidding began to read. And
when he refused to ordain • Aedhan to be king, as was
recommended to him in the book, because he loved
Iogenan his brother more ; suddenly the angel put out
his hand and smote the Saint with a scourge, the livid
mark of which remained on his side all the days of his
life. And he added this word, saying, 'Know for certain
that I am sent unto thee from God with the glassy book,
that, according to the words which thou hast read in it,
thou mayest ordain Aedhan to the kingdom. And if thou
art not willing to obey this command, I will smite thee
again.' When, therefore, this angel of the Lord appeared
for three nights in succession, having in his hand that
glassy book, and committed to him the same commands
of the Lord concerning the ordination of that king,
the Saint, obeying the word of the Lord, sailed over to
the louan island (Iona), and there ordained Aedhan, who
arrived in those days, to be king, as he had been com
manded. And among the words of ordination he pro
phesied future events concerning his sons and grandsons
and great grandsons, and, placing his hand upon his head,
ordained and blessed him.
Cuimine (Cummian) the Fair, in the book which he wrote of
the virtues of St. Columba, has thus said, that St. Columba
began to prdphesy of Aedhan and his posterity, and of his
kingdom, saying, ' Believe without doubting, 0 Aedhan,
that none of thine adversaries will be able to resist thee,
until thou first actest fraudulently against me and against
my successors. Wherefore, then, do thou commend it to
thy sons, that they may commend it to their sons and
grandsons and posterity, lest they through evil counsels
lose the sceptre of this their kingdom out of their hands.
For at whatsoever time they do anything against me or
against my kinsmen who are in Ireland, the scourge, which
for thy sake I have endured from the angel, shall by the
hand of God be turned upon them to their great disgrace,

BOOK III] THE LIFE OF ST. COLUMBA. 1 15
and the heart of men shall be taken away from them, and
their enemies shall be greatly strengthened over them.'
Now this prophecy has been fulfilled in our own
times, in the battle of Roth (Magh Rath, fought 637), when
Domhnall Brecc, grandson of Aedhan, without cause
wasted the province of Domhnall, grandson of Ainmire.
And from that day to this they are ever on the decline
through means of strangers, which excites in the breast
deep sighs of grief. CHAPTER VI.
OF AN APPARITION OF ANGELS CARRYING TO HEAVEN
THE SOUL OF A CERTAIN BLESSED BRITO.
At another time, while the holy man was staying in the
louan island (Iona), one of his monks, Brito, intent on
good deeds, being seized with bodily sickness, was brought
to the last extremity. When the venerable man visited
him in the hour of his departure, standing a little while
by his bed, and blessing him, he quickly goes out home,
unwilling to see him dying. And he, in the very moment
after the holy man had left the house, closed this present
life. Then the famous man, walking in the courtyard of his
monastery with his eyes lifted up to heaven, was for some
time lost in amazement, greatly wondering. But a certain
brother, Aedhan by name, son of Libir, a religious man and
one of a good disposition, the only one of the brethren who
was present at that hour, on bended knees began to ask the
Saint to tell him the reason for such great astonishment.
To whom the Saint replies, 'Now have I seen in the air
holy angels warring against hostile powers, and 1 give
thanks to Christ, the Witness of the conflict, that the victori
ous angels have carried up to the joys of the heavenly
country the soul of this stranger, who is the first that hath
died among us in this island. But I beseech thee not to
reveal the holy secret to any one during my life. '
1 2

Il6 THE LIFE OF ST. COLUMBA. [BOOK III
CHAPTER VII.
OF A VISION OF ANGELS WHO WERE CONDUCTING THE SOUL OF
ONE DIORMIT TO HEAVEN, REVEALED TO THE SAME HOLY
MAN.
At another time, a certain Irish stranger came to the
Saint, and abode with him for some months in the louan
island (Iona). One day the blessed man says to him,
' Now is one of the clergy of thy province, whose name I do
not yet know, being carried to heaven by angels.' But the
brother, on hearing this, began to search within himself
about the province of the Anteriores (Easterns), who in
Scotic (Irish) are named Indairthir (men of East Oriel, in
Ulster), and about the name of that blessed man ; and then
made this remark, saying, 'I know another soldier of Christ,
named Diormit, who built for himself a small monastery
in the same district wherein I also was living. ' The Saint
says to him, 'He it is of whom thou art speaking, who has
now been conducted into Paradise by the angels of God.'
But this also must very carefully be noted, that there
were many secrets, holy mysteries, revealed to him by
God, but concealed from others, which the same venerable
man in no wise suffered to be brought to the knowledge
of men ; there being two reasons for this, as he himself
once hinted* to a few brethren, namely, that he might
avoid vainglory, and, that he might not encourage, for the
purpose of asking questions of himself, intolerable crowds
of persons wishing to make inquiries concerning him, when
the fame of his revelations was spread abroad.
CHAPTER VIII.
OF A MIGHTY CONFLICT OF ANGELS AGAINST DEMOUS, AND OF
THEIR SEASONABLY ASSISTING THE SAINT IN THE SAME
COMBAT.
Another day the holy man, while living in the louan
island (Iona), sought among the bushes a place more remote

BOOK III] THE LIFE OF ST. COLUMBA. 117
from men, and fit for prayer ; and there, when he began to
pray, on a sudden, as he himself afterwards told a few of
the brethren, he sees over against him a very black host of
demons fighting with iron darts, who, as had been revealed
to the holy man by the Spirit, wished to invade his monas
tery, and to kill many of the brethren with the same
weapons. But he, one man alone against innumerable foes
such as they were, took the armour of the apostle Paul, and
fought in hard conflict. And so for the greater part of the
day was the fighting continued on both sides, neither were
they, though innumerable, able to conquer him, though but
one ; nor was he alone strong enough to drive them from
his island, until the angels of God, as the Saint afterwards
related to some few persons, came to his aid ; and for fear
of these the demons were terror-stricken and gave way.
On the same day the Saint, on his return to the monastery
after the putting to flight of the demons from his island,
speaks this word about the same hostile bands, saying,
' Those deadly foes who on this day, by the mercy of God
and the angels helping us, have been driven out from the
bounds of this little land unto the Ethican land (Tiree), will
there as savage invaders enter the monasteries of the
brethren, and will bring in pestilential diseases, of which
many, attacked by the sickness, will die.' Which so came
to pass in those days, according to the foreknowledge of the
blessed man. And afterwards, two days having intervened,
the Spirit revealing it to him, he says, 'Baithene, by God's
help, has managed that the congregation of the church over
which ' by Divine Providence he presides, in the Plain of
Lunge (in Tiree), is defended by fastings and prayers from
the invasion of demons, where no one, except one who is
already dead, will die this time.' Which was so fulfilled,
according to his prophecy. For, while many in the other
monasteries of the same island died of that disease, no
one, except the one of whom the Saint spoke, died with
Baithene, in his congregation.

Il8 THE LIFE OF ST. COLUMBA. [BOOK III
CHAPTER IX.
OF AN APPARITION OF ANGELS WHOM THE MAN OF GOD SAW
CARRYING TO HEAVEN THE SOUL OF A CERTAIN BLACK
SMITH, NAMED COLUMB, SURNAMED COILRIGIN.
A certain blacksmith was living in the central portion
of Scotia (Ireland), very intent on almsdeeds, and abounding
in other acts of righteousness. When this Columb above men
tioned, surnamed Coilrigin, was come to his latter end in
a good old age, in the same hour in which he was led forth
from the body, St. Columba, then living in the louan island
(Iona), thus spoke to some few seniors who were standing
around: 'Columb Coilrigin,' he says, 'the blacksmith, has
not laboured in vain ; for out of the labour of his own hands
has he, a happy purchaser, obtained eternal rewards. For,
behold ! now is his soul carried by holy angels to the joys
of the heavenly country. For whatever he was able to
acquire by the business of his craft, he spent upon alms for
the poor.' CHAPTER X.
OF A SIMILAR VISION OF ANGELS WHOM THE BLESSED MAN
BEHELD CARRYING TO HEAVEN THE SOUL OF A CERTAIN
WOMAN O-F HOLY LIFE.
In like manner, at another time, the holy man, while
living in the louan island (Iona), one day, suddenly raising
his eyes to heaven, spoke these words : ' Happy woman,
happy for thy holy life, whose soul even now the angels of
God are carrying to Paradise ! ' Now there was a certain
religious brother, Genere by name, a Saxon (Englishman)
and a baker, engaged in baker's work, who had heard
this word proceeding from the mouth of the Saint. And
on the same day of the month, at the end of that year,
the Saint says to the same Genere the Saxon, ' I see a
wonderful thing. Behold ! the woman of whom I spoke in

BOOK III] THE LIFE OF ST. COLUMBA. 1 19
thy presence a year ago is now meeting in the air the soul
of a certain countryman, her husband, and, together with
holy angels, is fighting for that soul against hostile powers ;
by their assistance, and the righteousness of the same poor
man recommending him, his soul is snatched from the
contentions of demons, and led through to the place of
eternal refreshment.' CHAPTER XI.
OF AN APPARITION OF HOLY ANGELS WHOM ST. COLUMBA SAW
MEETING ON ITS WAY THE SOUL OF BLESSED BRENDAN,
THE FOUNDER OF THAT MONASTERY WHICH IN SCOTIC
(IRISH) IS NAMED BIRRA (OF BIRr).
Another day in like manner, while the venerable man
was living in the louan island (Iona), early in the morning
he calls to him his oft-mentioned attendant, Diormit by
name, and gives him directions, saying, ' Let the sacred
ministrations of the Eucharist be quickly prepared. For
to-day is the birthday (festival) of blessed Brendan.' 'Where
fore,' says the attendant, 'dost thou direct that such
solemnities of masses be prepared on this day, for no
messenger of the death of that holy man has come to us from
Scotia (Ireland) ? ' 'Go,' then says the Saint, ' thou oughtest
to obey my direction. For this last night I saw the heaven
suddenly opened, and choirs of angels descending to meet
the soul of the holy Brendan ; by whose luminous and incom
parable brightness the whole compass of the world was
enlightened in that hour. '
CHAPTER XII.
OF A VISION OF HOLY ANGELS WHO CARRIED UP TO HEAVEN
THE SOUL OF ST. COLUMBAN MOCULOIGSE, THE BISHOP.
On a certain day in like manner, while the brethren were
putting on their shoes, and were preparing in the morning

120 THE LIFE OF ST. COLUMBA. [BOOK III
to go to the different occupations of the monastery, the
Saint directs that on the contrary they keep holiday on
that day, that the requisites for the sacred oblation be
prepared, and that some addition be made to their frugal
meal, as on the Lord's day. ' And me,' he says, ' however
unworthy I may be, it behoves to celebrate the sacred
mysteries of the Eucharist, out of veneration for that soul
which this last night has been borne away amid the holy
choirs of angels, and has ascended to Paradise beyond the
starry tracts of the heavens.' Then the brethren obey these
words, and, according to the bidding of the Saint, keep
holiday that same day, and, the sacred ministries being
prepared, they proceed to the church with the Saint, all
arrayed in white, as on a solemn day. But it so happened
that while among other such offices was sung with musical
intonation that accustomed prayer in which the name of
St. Martin is commemorated, the Saint, suddenly turning to
the singers when they came to the place where his name
occurs, says, ' To-day ye ought to sing for St. Columban
the bishop.' Then all the brethren who were present under
stood that Columban, a bishop in Leinster and a dear friend
of Columba, had passed away to the Lord. And after the
space of some time, some persons coming from the province
of Leinster announce that the same bishop had died during
that night in which it was so revealed to the Saint.

CHAPTER XIII.
OF AN APPARITION OF ANGELS WHO CAME DOWN TO MEET THE
SOULS OF MONKS OF ST. COMGELL.
At another time the venerable man, while living in the
louan island (Iona), incited by some sudden impulse, rang
his bell ; and, when the brethren are assembled, he says,
' Now let us help by prayer the monks of the abbot Comgell,
who are in this hour drowned in the Lough of the Calf (Bel-

BOOK III] THE LIFE OF ST. COLUMBA. 121
fast Lough) ; for, behold, at this moment they are warring
in the air against hostile powers who are trying to snatch
away the soul of a certain guest who is drowned along
with them.' Then, after tearful and earnest prayer, he
quickly rises before the altar with a joyful countenance,
among the brethren who are at the same time prostrate in
prayer, and says, ' Give thanks to Christ. For holy angels
meeting holy souls have now delivered, as conquering
warriors, even that guest also, snatched from the conflicts
of warring demons.'

CHAPTER XIV.
OF A MANIFESTATION OF ANGELS MEETING THE SOUL
OF ONE EMCHATH.
At another time the holy man, making his way beyond
the Ridge of Britain (Drum-Alban) near the lake of the
river Nisa (Loch Ness), being suddenly inspired by the
Holy Spirit, says to the brethren who are journeying with
him at that time, ' Let us make haste to meet the holy
angels who, that they may carry away the soul of a certain
heathen man, who is keeping the moral law of nature even to
extreme old age, have been sent out from the highest regions
of heaven, and are waiting until we come thither, that we may
baptize him in time before he dies.' And, thus speaking,
the aged Saint made as much haste as he could to go in
advance of his companions, until he came to the district
which is named Airchart-dan (Glen Urquhart). And a certain
old man there found, Emchath by name, hearing the word
of God preached by the Saint, and believing, was baptized,
and immediately, joyful and safe, with the angels who were
meeting him, passed away to the Lord. But his son Virolec
also believed, together with his whole house, and was
baptized.

122 THE LIFE OF ST. COLUMBA. [BOOK III

CHAPTER XV.
OF THE ANGEL OF THE LORD WHO AT THE NICK OF TIME SO
QUICKLY HELPED A CERTAIN BROTHER WHO HAD FALLEN
FROM THE TOP OF THE ROUND MONASTERY IN DURROW.
At another time, while the holy man was sitting writing
in his little cell, suddenly his countenance is changed, and
he pours forth this cry from his pure breast, saying, ' Help !
Help ! ' But two brethren standing at the door, namely
Colgu son of Cellach, and Lugne Mocublai, ask him the
reason of such a sudden cry. To whom the venerable man
gave this answer, saying, ' I have directed the angel of the
Lord, who was just now standing among you, with all
haste to help one of the brethren who has fallen from the
top of the roof of the great house which is at the present
time being built in the Plain of the Oakwood ' (Durrow).
And then the Saint added these words, saying, ' How
wonderful and almost unspeakable is the swiftness of angelic
flight, equal, as I think, to the rapidity of lightning. For that
heavenly spirit who just now flew away from us hence,
when that man began to slip, came to his help as it were in
the twinkling of an eye, and bore him up before he could
touch the ground ; nor could he who fell perceive any
fracture or injury. How amazing, I say, is this most
rapid and seasonable help, which, quicker than can be said,
with such great spaces of sea and land lying between, can
so very rapidly be rendered.' CHAPTER XVI.
OF A MULTITUDE OF HOLY ANGELS SEEN DESCENDING FROM
HEAVEN FOR A CONFERENCE WITH THE BLESSED MAN.
At another time again, the blessed man one day, while
living in the louan island (Iona), the brethren being gathered
together, charged them with great earnestness, saying to

BOOK III] THE LIFE OF ST. COLUMBA. 123
them, ' To-day I desire to go out alone into the western
plain of our island ; therefore let none of you follow me.'
And on their professing obedience, he goes out alone, as he
wished. But a certain brother, a crafty, prying fellow,
slipping off another way, secretly ensconces himself in the
top of a certain httle hill which overlooks the same plain ;
desiring, you see, to find out the cause of that solitary
expedition of the blessed man. And when the same spy,
from the top of the hillock, beheld him standing on a
certain little hill on that plain, praying with his hands
spread out to heaven, and lifting up his eyes to heaven ;
wonderful to say, behold then suddenly a marvellous sight
appeared, which the same above-mentioned man, as I think,
not without the permission of God, saw even with bodily
eyes, from his place on the nearer little hill ; that the name
of the Saint, and the honour due to him, might afterwards.
though against his own will, be the more spread abroad
among the people on account of this vision thus vouchsafed.
For holy angels, citizens of the celestial country, flying to
him with wonderful swiftness, and clothed in white robes,
began to stand around the holy man as he prayed ; and,
after some conversation with the blessed man, that heavenly
host, as if perceiving itself to be under observation, quickly
sped back to the highest heavens. And the blessed man
himself, after the angelic conference, on his return to the
monastery, again gathers the brethren together, and with no
ordinary chiding inquires which of them is guilty of trans
gression. And, when they then declare that they do not know.
the offender, conscious of his inexcusable transgression, and
not enduring further to conceal his fault, on bended knees,
in the midst of the choir of the brethren, as a suppliant, begs
pardon before the Saint. The Saint, leading him aside,
charges him, with severe threatening, as he kneels before
him, that to no man must he disclose anything, not even
a little secret, concerning that angelic vision, during the life
of the same blessed man. But after the departure of the

124 THE LIFE 0F ST- COLUMBA. [BOOK III
holy man from the body, he related that apparition of the
heavenly host to the brethren, with solemn attestation.
Whence, even to this day, the place of that angelic con
ference attests the event that took place there by its own
proper name, which in Latin can be rendered Colliculus
Angelorum ; but in Scotic (Irish) Cnoc Angel (the Angels'
hill, now Sithean Mor, the greater Fairies' hill). Where
fore we must direct our thoughts, and very carefully ex
amine, how great and of what nature were those sweet visits
of angels to the blessed man, for the most part in winter
nights, as he was watching and praying in the more secret
places, while others slept ; visits which could in no way
come to the knowledge of men, and no doubt were very
numerous. And even if some of them could in any way be
found out by men, whether by day or by night, these without
a doubt were very few in comparison with those angelic
visits which, mark you, could be known by no one. This
also is in like manner to be noted concerning some luminous
manifestations, which were found out by a few persons,
and will be described below.
CHAPTER XVII.
OF A LUMINOUS COLUMN SEEN TO RISE FLAMING FROM THE
HEAD OF THE HOLY MAN.
At another time four holy founders of monasteries, coming
over from Scotia (Ireland) to visit St. Columba, found him
in Hinba island (Eilean-na-Naoimh, one of the Garveloch
isles ?) ; the names of which illustrious men were Comgell
Mocu Aridi, Cainnech Mocu Dalon, Brendan Mocu Alti, and
Cormac Ua Liathain. These all with one consent chose that
St. Columba should consecrate before them in the church
the sacred mysteries of the Eucharist. So he, complying
with their bidding, on the Lord's day, according to custom,
after the reading of the Gospel, enters the church together
with them ; and there, while the solemnities of masses were

BOOK III] THE LIFE OF ST. COLUMBA. 125
being celebrated, St. Brendan Mocu Alti saw, as he after
wards told Comgell and Cainnech, a certain globe of fire
with a hairy tail, very luminous, rising upward, like some
column, from the top of the head of St. Columba, as he was
standing before the altar consecrating the holy oblation,
and flaming, until such time as the same all-holy ministra
tions were completed. CHAPTER XVIII.
OF THE DESCENT OR VISITATION OF THE HOLY SPIRIT, WHICH
IN THE SAME ISLAND FOR THREE DAYS IN SUCCESSION, AND
AS MANY NIGHTS, CONTINUED OVER THE VENERABLE MAN.
At another time, while the holy man was sojourning
in Hinba island (see chap, xvii), the grace of holy in
spiration was poured out upon him in an abundant and
incomparable manner, and wonderfully continued with him
for three days ; so that, for three days and as many nights,
he remained within a house which was locked up and filled
with celestial light, would suffer no man to come near him,
and neither did eat nor drink. And from this house, mark
you, rays of intense brightness were seen at night, breaking-
out through the chinks of the doors and the keyholes. Some
spiritual songs also, which had not been heard before, were
then heard as they were being sung by him. But he him
self also, as he afterwards declared before a very few persons,
saw, openly manifested, many secret things, hidden ever
since the foundation of the world. Some obscure and most
difficult passages of the sacred Scriptures appeared plain ; and
in that light were more clearly manifested to the eyes of his
most pure heart. He lamented that Baithene his foster-son
was not present ; had he chanced to be there in those three
days, he might have written down many things from the lips
of the blessed man ; mysteries unknown by other men, either
concerning past ages, or those which were next to follow;
and also some explanations of the sacred volumes. Baithene

126 THE LIFE OF ST. COLUMBA. [BOOK III
however could not be present, being detained by contrary
winds in the Egean island (Eigg) until those three days and
as many nights of that incomparable and glorious visitation
came to a close. CHAPTER XIX.
OF THE ANGELICAL BRIGHTNESS OF THE LIGHT WHICH VIRGNO
(FERGNA), A YOUTH OF GOOD DISPOSITION, WHO AFTER
WARDS, BY THE PROVIDENCE OF GOD, PRESIDED OVER
THIS CHURCH, WHICH I, THOUGH UNWORTHY, NOW SERVE,
SAW DESCENDING OVER ST. COLUMBA IN THE CHURCH,
WHILE THE BRETHREN WERE RESTING IN THEIR BEDS ONE
winter's NIGHT.
One winter's night the above-mentioned Virgno, burning
with the love of God, enters the church alone for the sake of
prayer, while others were asleep, and there prayed devoutly
in a certain side-house which abutted on the wall of the
oratory. And after some considerable interval, say of about
one hour, the venerable man Columba enters the same holy
house, and, together with him, a golden light, descending
from the utmost height of heaven, filling all that space
of the church. But the brightness of the same celestial
light, breaking through the inner door of that chamber,
which was slightly open, filled the separate interior of that
little side-houee where Virgno was trying all he could to
conceal himself, and not without some terrible fear. And
as no summer and noonday sun can be gazed upon with
direct and undazzled eyes, so also Virgno himself could in
no wise bear the celestial brightness which he saw, because
that incomparable flood of light completely dazzled the sight
of his eyes. At the vision of this fearful splendour, as of the
lightning's flash, the above-mentioned brother was terrified
to that degree that there was no strength left in him. But
St. Columba, after a short prayer, goes out of the church.
And on the morrow he calls to him Virgno, who is greatly
awe-stricken, and addresses him in these short consolatory

BOOK III] THE LIFE OF ST. COLUMBA. 127
words, saying, again and again, ' O my child, thou hast
been very pleasing in the sight of God during the past
night, casting thine eyes down to the ground, terrified by
the fear of Plis brightness ; for, if thou hadst not so done,
thine eyes would have been blinded at the sight of that
inestimable light. But this must thou carefully observe ;
never to disclose to any one during my life so rare a
manifestation of light.' And so this famous and wonderful
occurrence became known to many after the departure of the
same blessed man, from the narration of the same Virgno.
Indeed, Comman, an honourable presbyter, sister's son to the
same Virgno, gave an account to me, Adamnan, about the
above vision, written out at some time or other, and duly
witnessed. And he also had heard it related by the lips of
the abbot Virgno himself, his uncle, who, as far as he could,
had seen that vision. CHAPTER XX.
OF ANOTHER ALMOST SIMILAR VISION OF GREAT BRIGHTNESS.
Another night also, one of the brethren, Colga by name,
son of Aedh Draigniche, of the race of Fechureg, of whom we
made mention in the first book (p. 23) ; came by chance to the
door of the church while others were sleeping, and there
stood for some time and prayed. Then in the next place he
sees the whole church filled with celestial light : which light
indeed, quicker than can be said, vanished like lightning from
his gaze. But he was not aware that St. Columba was at
that hour praying within the church. And after such a
sudden apparition of light he returns home in great alarm.
On the next day the Saint, calling him to him, rebuked him
sharply, saying, 'Take care from this time, my son, that
thou dost not, like a prying person, endeavour to search into
that heavenly light which has not been granted to thee,
because it will flee from thee ; and do not tell any one, in
my days, what thou hast seen.'

128 THE LIFE OF ST. COLUMBA. [BOOK III
CHAPTER XXI.
OF ANOTHER CORRESPONDING APPARITION OF DIVINE LIGHT.
At another time again, to a certain foster-son of his in
pursuit of learning, of the name of Berchan, whose surname
was Mesloen, the blessed man one day gave strict orders,
saying, ' Take care, my son, that to-night thou approach not
my little dwelling, as thou art always wont to do.' After
hearing this, notwithstanding the prohibition, he went to
the house of the blessed man in the silence of night, while
others were sleeping, and, slyly prying, put his eyes
straight to the keyholes, evidently thinking that, as the
event proved, some celestial vision would be manifested to
the Saint within. For, in the same hour, that little dwelling
of the blessed man was filled with the splendour of celestial
brightness, which that young transgressor could not bear to
look upon ; and so he fled from the place. The Saint on the
morrow, leading him aside, and rebuking him with great
severity, addresses him in these words; saying, 'This last
night, my son, thou hast sinned before God ; for thou didst
foolishly imagine that the prying of thy secret artfulness
could be concealed, or hidden from the Holy Spirit. Did
not I see thee coming to the door of my little dwelling
in that hour, and thence returning? And if I had not at
the same moment prayed for thee, thou mightest there,
before the door, either have fallen down dead, or thine eyes
might have been plucked out of their sockets. But the
Lord hath spared thee this time for my sake. And know
this, that while living in luxury in thine Irish fatherland,
thy face shall burn with shame all the days of thy life.
But this I have obtained from the Lord in prayer, that
because thou art my foster-child, thou shalt do a tearful
penance before thy death, and obtain mercy from God.'
All which things, according to the word of the blessed man,
so happened to him afterwards, as they had been prophesied
concerning him.

BOOK III] THE LIFE OF ST. COLUMBA. 129

CHAPTER XXII.
OF ANOTHER APPARITION OF ANGELS MANIFESTED TO THE HOLY
MAN, THOSE, NAMELY, WHOM HE SAW SETTING OUT TO
MEET HIS HOLY SOUL, WHEN IT WAS AS IF SOON ABOUT
TO DEPART FROM THE BODY.
At another time, while the blessed man was living in the
louan island (Iona), one day his holy face lighted up with
a certain wondrous and joyous cheerfulness, and, lifting up
his eyes to heaven, filled with incomparable joy, he was
intensely gladdened. Then, after a moderate interval of
some little moment or so, that savoury and delightful
gladness is turned into a mournful sadness. Now the two
men who at that hour were standing at the door of his little
cell, which was constructed on a higher spot, being also
themselves greatly saddened together with him, of whom
the one was Lugne Mocublai, but the other was named Pilu,
a Saxon (Englishman), inquire the cause of that sudden
gladness, and of that subsequent sadness. To whom the
Saint thus speaks : ' Go in peace, and do not now ask of me
that the cause of that gladness or even of the sadness be
manifested to you.' On hearing this, all in tears, and
kneeling down with faces prostrate on the ground, they
beseech him with supplication, desiring to know something
of that thing which had been revealed to the Saint in the
same hour. And, seeing them greatly saddened, he says,
' Because I love you, I will not give way to sadness. Ye
must promise me first that never in my lifetime will ye
betray to any man the holy secret about which ye are
inquiring.' And they at once, according to his injunction,
readily promised. And, after such promise, the venerable
man thus speaks to them, saying, 'Up to this present day,
thirty years of my sojourning in Britain are accomplished.
Meanwhile, for many days past I have devoutly besought
my Lord, that at the end of this present thirtieth year He

130 THE LIFE OF ST. COLUMBA. [BOOK III
would release me from my dwelling here, and call me
thither to the celeetial country. And this was the cause of
my gladness, about which you in your sorrow are asking
me. For I saw holy angels sent from the throne on high
to meet me, and to lead out my soul from the flesh. But
behold now, suddenly held back, they are standing on a
rock on the other side of the Sound of our island, evidently
wishing to come near, to call me away from the body
unto them. But they are not permitted to come nearer, and
are soon to speed their flight to the highest heavens ; because
that which the Lord granted me, when I prayed with all
my might, that on this day I might pass away from the
world to Himself, He, giving more heed to the prayers of
many churches for me, hath changed quicker than can be
said. To which churches, indeed, so praying for me, it has
been granted by the Lord, that, although against mine own
will, four years from this day are added for my remaining
in the flesh. This delay, so sad for me, has not unreasonably
been the cause of my sadness to-day. And when, you see,
these four years yet to come in this life, please God, are
ended, I shall pass away rejoicing to the Lord, by a sudden
departure, without any previous bodily pain, with holy
angels coming to meet me at that time.' According to these
words, which, as is said, the venerable man did not speak
without much1 sighing and sadness, and also great shedding
of tears, he remained in the flesh after that for four years.
CHAPTER XXIII.
OF THE PASSING AWAY TO THE LORD OF OUR HOLY PATRON
COLUMBA.
Shortly before the end of the above-mentioned four years,
after the fulfilment of which, as he, a true prophet, knew
long beforehand, the term of his present life was to be
completed ; one day in the month of May, as we have written
above (p. 79) in the second book, the old man, borne in

BOOK III] THE LIFE OF ST. COLUMBA. 131
a wagon, being feeble with age, goes to visit the working
brethren. To whom, while at their labours in the western
part of the louan island (Iona), on that day he began to
speak thus ; saying,, ' During the Paschal solemnity in the
month of April last past, with desire I desired to pass away
to Christ the Lord ; as indeed had been granted me by Him, if
I had preferred it. But, lest your festival of gladness should
be turned into sorrow, I chose rather that the day of my
departure out of the world should be put off a little longer. '
The monks of his household, when they heard from him these
mournful tidings, were greatly distressed, and he began to
cheer them, so far as in him lay, with words of consolation.
Which being ended, as he was sitting in the carriage, he turned
his face to the east, and blessed the island with the dwellers
in that island home ; from which day, as has been written
in the above-mentioned book (p. 80), the poisons of the three-
cleft tongues of vipers even to this day have not been able in
any way to hurt either man or beast. After those words of
benediction the Saint is carried back to his monastery.
Then, in the next place, in the course of a few days, while
the solemnities of masses were being celebrated, according
to custom, on the Lord's day ; all on a sudden the face of
the venerable man, as his eyes are lifted upward, is seen
suffused with a ruddy glow, for, as it is written, ' When the
heart is glad the face blooms.' For in that same hour he
alone saw an angel of the Lord hovering above within the
walls of his oratory. And, because the lovely and tranquil
aspect of the holy angels pours joy and gladness into the
hearts of the elect, this was the cause of that sudden gladness
imparted to the blessed man. And when those who were
therein present inquired as to what, mark you, was the
cause of the joy that was kindled within him, the Saint,
looking upward, gave them this reply : ' Wonderful and
incomparable is the subtilty of the nature of angels. For,
behold, an angel of the Lord, sent to demand some deposit
dear to God, looking down from above upon us within the
K 2

132 THE LIFE OF ST. COLUMBA. [BOOK III
church, and blessing us, has returned again through the
vaulting of the church, and has left no traces of such an exit. '
So far the Saint. But yet, as to the nature of that deposit
for which the angel was sent to make inquiry, not one
of those who were standing around was able to form an
opinion Our patron, however, gave the name of a holy
deposit to his own soul, whicl) had been entrusted to him
by God ; which soul, as will be narrated below, in the night of
the next Lord's day, six days in succession coming between,
passed away to the Lord.
And so the venerable man at the end of the same week,
that is on the Sabbath day (Saturday), himself and his
dutiful attendant Diormit, go to bless the granary, which
was close at hand. On entering which, when he blessed
both it and two heaps of corn that were stored therein,
he uttered these words with giving of thanks, saying, 'I
greatly congratulate the monks of my household that this
year also, if I should have to depart from you to any place,
ye will have enough for the year.' On hearing this saying,
Diormit his attendant began to be sorrowful, and to speak
thus : ' In the course of this year, Father, thou art often making
us sorrowful, because thou so frequently makest mention
of thy departure.' To whom the Saint gave this reply, ' I
have some little secret discourse, and if thou wilt faithfully
promise me not to disclose it to any one before my death,
I shall be able to give thee some clearer intimation con
cerning my departure.' When the attendant, on bended
knees, had completed some such promise, according to the
wish of the Saint, the venerable man in the next place
thus speaks: 'This day is in the sacred volumes called
Sabbath, which is, being interpreted, Rest. And for me
this day is a Sabbath indeed, because it is the last day
of this my present laborious life, in which I take my rest
after all the wearinesses of my labours. And in the middle
of this most solemn night (eve) of the Lord's day that is
now coming, according to the saying of the Scriptures, " I

BOOK III] THE LIFE OF ST. COLUMBA.

!33

shall go the way of my fathers." For even now my Lord
Jesus Christ deigneth to invite me, to Whom, I say, in the
middle of this night, I shall depart, at His invitation. For
thus it hath been revealed unto me by the Lord Himself.'
The attendant on hearing these sad words began to weep
bitterly, but the Saint endeavoured to console him as well
as he could.
After this, the Saint goes out of the granary, and, returning
to the monastery, sits down at the half-way, in which place
a cross, afterwards fixed in a millstone, and standing at this
day, is to be seen on the side of the road. And while the
Saint, feeble with age, as I said before, sat down for a little
while and rested in that place, behold ! there comes up to
him the white horse, that faithful servant, mark you, that
used to carry the milk-pails between the cow-pasture (or
byre?) and the monastery. This creature then coming
up to the Saint, wonderful to say, putting its head in his
bosom, as I believe under the inspiration of God, in Whose
sight every animal is endowed with a sense of things, because
the Creator Himself hath so ordered it ; knowing that his
master would soon depart from him, and that he would see
his face no more, began to utter plaintive moans, and, as
if a man, to shed tears in abundance into the Saint's lap,
and so to weep, frothing greatly. Which when the attendant
saw, he began to drive away that weeping mourner ; but the
Saint forbad him, saying, ' Let him alone ! As he loves me
so, let him alone ; that into this my bosom he may pour out
the tears of his most bitter lamentation. Behold ! thou,
even seeing that thou art a man, and hast a rational soul,
couldest in no way know anything about my departure,
except what I myself have lately shown to thee ; but to this
brute animal, destitute of reason, in what way soever the
Maker Himself hath willed, He hath revealed that his master
is about to go away from him.' And, so saying, he blessed
his sorrowing servant the horse, then turning about to go
away from him.

134 THE UFE OF ST- COLUMBA. [BOOK III
And going forth thence, he ascended the little hill that
overlooks the monastery, and stood for a little while on the
top of it, and, standing with both hands lifted up, he blessed
the monastery, saying, ' To this place, small and mean
though it be, not only the Scotic kings (Irish and Dalriadic)
with their peoples, but also the rulers of strange and foreign
nations, with the people subject to them, shall bring great
and extraordinary honour ; by the Saints also of other
churches shall no common reverence be shown.'
After these words, descending from that little hill, and
returning to the monastery, he sat in his cell transcribing
the Psalter ; and coming to that verse of the thirty-third
(34th) Psalm where it is written, 'But they who seek the
Lord shall want no manner of thing that is good,' 'Here,'
he says, ' at the end of the page, I must cease. What follows
let Baithene write.' The last verse which he had written
was very suitable for the Saint at his departure, to whom
eternal things that are good shall never be wanting ; while
the following verse was most suitable for his successor, as
a father and teacher of spiritual sons : ' Come, ye children,
and hearken unto me ; I will teach you the fear of the
Lord.' And indeed he, as his predecessor enjoined, succeeded
him not only in teaching, but also in transcribing.
After the transcription of the aforesaid verse, at the end
of the page, the Saint enters the church for the evening
mass (evensong) of the Lord's day night (eve), and as soon as
this is over he returns to his cell, where he had bare rock
for his bedding, and a stone for his pillow, which at this day
is standing by his grave as a kind of sepulchral monument ;
and he sits on the bed through the night. And so, there
sitting, he gives his last commands to the brethren, in the
hearing of his attendant only ; saying, ' These last words, O
my children, I commend unto you ; that ye have mutual
and unfeigned charity among yourselves, with peace.
And if, according to the example of the holy fathers,
ye shall attend to this, God, the Comforter of good men,

BOOK III] THE LIFE OF ST. COLUMBA. 135
will help you ; and I, abiding with Him, will intercede for
you. And not only shall the necessaries of this present life
be sufficiently supplied by Him, but He will also bestow
those rewards of eternal riches, which are laid up for them
that keep His Divine laws. ' Thus far we have drawn up,
recounted in a short paragraph, the last words of our venerable
patron, spoken just as he was passing over from this weary
pilgrimage unto the heavenly country.
After which, as his happy last hour gradually approached,
the Saint was silent. Then, in the next place, in the middle
of the night, at the sound of the ringing of the bell, he rises in
haste and goes to the church ; and, running more quickly than
the rest, he enters alone, and on bended knees falls down in
prayer beside the altar. Diormit his attendant, following
more slowly, at the same moment sees from a distance that
the whole church is filled within, in the direction of the
Saint, with angelic light. But when he approaches the
door, the same light that he had seen, which was also seen
by a few other of the brethren, as they were standing at
a distance, quickly disappeared. So Diormit, entering the
church, keeps on asking, in a lamentable voice, 'Where art
thou, Father?' And, feeling his way through the darkness,
the lights of the brethren not yet being brought in, he finds
the Saint prostrate before the altar ; and, lifting him up
a little and sitting beside him, he placed the holy head in
his bosom. And meanwhile, the congregation of monks
running up with the lights, and seeing their father dying,
began to weep. And, as we have learnt from some who
were there present, the Saint, his soul not yet departing,
with his eyes opened upward, looked about on either hand
with a wonderful cheerfulness and joy of countenance ;
doubtless seeing the holy angels coming to meet him.
Then Diormit lifts up the holy right hand of the Saint
that he may bless the choir of monks. But also the
venerable man himself, so far as he could, at the same
time moved his hand, so that, mark you, he might still

136 THE LIFE OF ST. COLUMBA. [BOOK III
be seen, while passing away, to bless the brethren by the
motion of his hand, though he was not able to do so with
his voice. And, after his holy benediction thus expressed,
he immediately breathed out his spirit. Which having left
the tabernacle of the body, his face remained ruddy, and
wonderfully gladdened by an angelic vision ; so that it
appeared not to be that of one dead, but of one living
and sleeping. Meanwhile the whole church resounded
with mournful lamentations.
But there is a thing which seems not one to be passed
over, which was revealed to a certain Saint of Ireland at
the same hour in which his blessed soul departed. For in
that monastery which in the Scotic (Irish) tongue is named
Cloni-finchoil (Rosnarea ?) there was a certain holy man, an
aged soldier of Christ, just and wise, who was named Lugud
son of Tailchan. Now this man early in the morning, with
many sighs, related his vision to one who was, equally with
himself, a Christian soldier, Fergno by name ; saying, ' In
the middle of this last night, the holy Columba, the pillar
of many churches, passed away to the Lord. And in the hour
of his blessed departure, I saw in the spirit the whole of the
louan island (Iona), to which I have never come in the
body, irradiated by the brightness of angels, and the whole
space of the air up to the ethereal regions of the heavens
illumined by the brightness of the same angels, who, sent
from heaven, descended in countless numbers to bear away
his holy soul. High-sounding strains also, and very sweet
songs of the angelic hosts, did I hear in the very moment
of the departure of his holy soul among the angelic choirs
ascending up on high.' Virgno (Fergno), rowing over in
those days from Scotia (Ireland), and spending the remain
ing days of his life in Hinba island (Eilean-na-Naoimh, one
of the Garveloch isles?), used very often to narrate to the
monks of St. Columba this vision of angels. And he, as has
been said above, had undoubtedly heard it from the lips
of that aged Saint to whom it had been revealed. Which

BOOK III] THE LIFE OF ST. COLUMBA. 137
Virgno, to wit, after many years completed among the
brethren in obedience and without reproach, completed
other twelve years in a place of anchorites in Muirbulcmar
(in Hinba ?), leading an anchorite's life, a victorious soldier
of Christ. This aforesaid vision we have not only found
committed to writing, but have heard related without any
hesitation by some experienced elders to whom Virgno
himself had related it.
Another vision also, revealed at the same hour in a
different way, one of those who saw it, a soldier of Christ,
a very old man, whose name also can be expressed as
Ferreolus, but in Scotic (Irish) Ernene (diminutive of Iarn,
iron), of the clan Mocufirroide, who among the remains of
other monks of St. Columba, himself also a holy monk,
buried in the Ridge of Tomma (Drumhome"), is waiting for
the resurrection with the Saints, he, I say, related it to me,
Adamnan, a youth at that time, with most assured testimony,
saying, ' In that night in which St. Columba, by a happy
and blessed death, passed away from earth to heaven, I and
other men with me, while labouring in the taking of fish
in the valley of the fishful river Fenda (the Finn, co.
Donegal), saw the whole space of the aerial sky suddenly
illuminated. Struck by the suddenness of this miracle,
we lifted up our eyes and turned them to the east, and, lo !
there appeared as it were some very great fiery pillar, which
as it ascended upward in the middle of that night appeared
to us to enlighten the whole world, even as the summer's
noonday sun. And after that pillar had ascended through the
sky, then darkness followed, as after the setting of the sun.
And so not only did we, who were together in that place,
behold with vast admiration the brightness of this luminous
and remarkable pillar ; but many other fishermen also, who
were fishing here and there about the different river fish-
pools of the same river, were struck by a great fear at the
sight of a like apparition, as they afterwards related to us.'
The miracles, then, of these three visions appearing in that

138 THE LIFE OF ST. COLUMBA. [BOOK III
same hour of the departure of our venerable patron, bear
witness to the eternal honours conferred upon him by the
Lord. Let us now return to our main subject.
Meanwhile, after the departure of his holy soul, the
hymns for the morning being ended, the sacred body is
carried back, with the tuneful psalmody of the brethren,
from the church to the cell from which a little before he
had come alive. And for three days and as many nights his
august obsequies are celebrated with all due honour and
ceremonial. And these being ended in the sweet praises of
God, the venerable body of our holy and blessed patron,
wrapped in clean linen cloths and placed in a coffin (or
grave ?) that was prepared for it, is buried with due reverence,
to rise again in luminous and eternal brightness.
Now, what has been told us by experienced men concern
ing those above-mentioned three days of the obsequies,
accomplished in due ecclesiastical form, shall here be nar
rated, towards the close of this book. For, indeed, on one
occasion a certain one of the brethren, speaking in a simple
way in the presence of the venerable man, says to the Saint,
' After thy death, all the people of these provinces will row
across to celebrate thine obsequies, and will fill this louan
island (Iona).' On hearing this saying, the Saint immediately
replies, ' 0 my child, the event will not prove to be as thou
sayest, for a prtoiiscuous throng of the common people will
in no wise be able to come to my obsequies. The monks of
my household alone will execute my burial rites, and honour
the funeral offices.' Which prophetic saying of his the
omnipotence of God caused to be fulfilled immediately after
his departure ; for, during those three days and nights of the
obsequies, there came a great storm of wind without rain,
which being an effectual obstacle, no one carried in a small
boat was able to cross the Sound in either direction. And
after the completion of the burial of the blessed man, the
storm was stayed, and the wind ceased, and the whole of
the sea became calm.

BOOK III] THE LIFE OF ST. COLUMBA.

139

Let the reader therefore weigh well in how great and in
what manner of honour our famous patron is esteemed
in the sight of God, to whom at one time and another,
while he was living in mortal flesh, God granted that at
his prayer storms were stayed and seas made calm. And
again, when he found it necessary, on the above-mentioned
occasion (p. 138), the gales of winds arose when he wished,
and the stormy seas were lashed into fury. And then im
mediately, as has been said above, when the rites of his
burial were completed, they were turned into a great calm.
This, then, was the end of our illustrious patron's life,
those, the beginnings of his deserts, who, according to
passages of the Scriptures, is a sharer in eternal triumphs,
added to the Fathers, united with the Apostles and Prophets,
gathered in the number of the white-robed thousands of the
Saints who have washed their robes in the blood of the Lamb ;
he followeth the Lamb as his leader, a virgin immaculate,
pure from every stain, through the grace of our Lord Jesus
Christ Himself ; to Whom with the Father is ascribed honour,
virtue, praise, glory, and eternal dominion, in the unity of
the Holy Spirit, for ever and ever.
After reading these three little books, let each diligent
reader note well of how great and of what manner of merit
was our holy and venerable abbot, so often mentioned above ;
of how great and of what manner of honour he was esteemed
in the sight of God ; how great and on what manner were
those angelical and luminous visits to himself ; how great
was the grace of prophecy that was in him ; how great the
efficacy of Divine virtues ; how great and how frequent
the brightness of Divine light that shone around him while
yet abiding in this mortal flesh ; which same celestial bright
ness, even after the departure of his most kindly soul from
the tabernacle of the body, does not cease to shine around
the place in which his sacred bones rest ; where also there is
a frequent visitation of angels, as is considered proved, being-
shown to certain chosen persons. And this extraordinary

140 THE LIFE OF ST. COLUMBA. [BOOK III
favour has also been conferred by God on the same man
of blessed memory, by which, though he lived in this small
and remote island of the British sea, his name has merited
to be honourably noised abroad, not only throughout the
whole of our own Scotia (Ireland), and Britain, the greatest
of all the islands of the whole world ; but to reach even
as far as three-cornered Spain, and the Gauls, and Italy,
which lies beyond the Pennine Alps, yea, even to the city
of Rome itself, which is the head of all cities. So great
and such notable honour is known, among other marks of
Divine favour, to have been conferred on the same Saint
by God, Who loves them that love Him, and, more and
more glorifying those who magnify Him with sweet praises,
lifts them up on high with immeasurable honours, Who is
blessed for ever. Amen.
I beseech those, whoever they may be, that wish to tran
scribe these books, yea rather, I adjure them by Christ the
Judge of the worlds, that after they have diligently tran
scribed, they will collate and correct them with all care,
according to the copy from which they have written, and also
subscribe this adjuration in its place : —
Whosoever reads these booJcs of the virtues of Columba, let
him pray God for me, Dorbhene, that I may possess eternal life
after death.

ADAMNANI VITA S. COLUMBAE,
Edited from Dr. Reeves's text, with an Introduction on
Early Irish Church History, Notes, and a Glossary.
By J. T. Fowler, M.A., D.C.L., F.S.A.
Oxford: Clarendon Press. 1894. Price 8s. 6d.

OPINIONS OF THE PEESS.
'A learned and scholarly edition of a celebrated document.' — The Times.
6 Into the eighty pages of introduction has been compressed a vast amount
of knowledge concerning the Pre-Patrician and Patrician periods, Irish
monasticism and monastic schools, Columba's life in Ireland and in Iona,
and the careers of his successors up to and including his scarcely less saintly
and famous biographer. Amono; the notes will be found many of extreme
value and interest dealing with the topographical identification of the
names and sites in Iona and elsewhere mentioned in Adamnan's work ; and
there are an ample list of authorities, glossary, and index.' — The Scotsman.
'A handy, useful, and beautiful edition.' — Durham University Journal.
CA very valuable contribution from an English clergyman to the Irish
Church/ — Irish Ecclesiastical Gazette.
c Perhaps the chief critical virtue of Mr Fowler's scholarly edition is the
clearness with which he proves that the modern system which comes
nearest to Columba's faith is "that of the Churches of the Anglican Com
munion, as undei-stood by the school which has arisen out of the Traotarian
Movement." . . . He is a sound critic, and never lets his ecclesiastical views
outrun his common sense.' — Realm.
' The Introduction ... is a model of conscientious toil and condensed
expression.' — Expository Times.
1 The text is accompanied by a series of footnotes, some of them fairly
elaborate, but most of them brief. All of them are to the point, and will
be found of the greatest use.' — Scottish Review.

2 OPINIONS OF THE PRESS.
'Intended principally for the use of junior students in Universities, this
edition of Adamnan's virtutum libelli Columbae appears to mark a new
departure in the work of the educational press. We cannot recollect
meeting hitherto any native mediaeval Latin work edited with the full
glossarial and historical helps and apparatus necessary for persons who,
however well versed in Forcellini, are unfamiliar with Du Cange. The
body of effective commentary in the present volume makes its perusal
a relatively easy task. Its compendious references are innumerable and
invaluable. ... In Dr. Fowler, of Durham, the Clarendon Press has secured
for Adamnan a well-appointed and sympathetic editor— an experienced and
competent mediaeval scholar — who has done his work admirably. ... A
concise and vigorous preliminary sketch (80 pp.) enables the reader to under
stand the place of Columba in Irish Church history, and his influence on the
ecclesiastical destinies of Britain, thus fitly introducing Adamnan and his
work. . . .The glossary and index are models of their kind. The edition as
a whole deserves hearty welcome as a fresh and material contribution not
less to the origins of monasticism in Britain than to the life history of
the most potent of all the Scottish saints.' — Scots Lore.
'Among the most perfect examples of modern editing of ancient documents,
Dr. Reeves's Adamnan holds an acknowledged place. Dr. Reeves's work,
however, commands a price which is beyond the reach of the ordinary
student, and Dr. Fowler is to be greatly congratulated on having produced
"principally for the use. of junior students in our Universities and else
where," the volume which lies before us. The editor's indebtedness to
Reeves is apparent on almost every page; but even within the small
compass at his disposal he has on very many points supplemented the
information given by the earlier editor. The new Life of St. Columba. is
indeed quite a first-class specimen of historical scholarship in its very
newest development, and its appearance is a not less characteristic sign of
the times than the selection of Adamnan as one of the books to be studied
for the final Theological Honour School at Oxford in the current year, as
it has been for many years for the B.D. Examination at Durham.
' Dr. Fowler's Introduction, extending over nearly 100 pages, is of suffi
cient importance, or at least of sufficient interest to demand a review apart,
and to do it we shall chiefly devote our attention here. We must, however,
content ourselves \jith a few desultory jottings, content if our notice shall
send the reader to the volume itself, and confident that the effect of its
perusal will be to excite a wholesome desire to consult at first hand the
sources to which tbe editor of Adamnan so constantly and conscientiously
makes reference.
'The Irish race is nothing if not humorous, and even when an Irishman
is not actively engaged in the production of a humorous saying, he is
often — like Falstaff — the cause of wit in others. It is then entirely in
accordance with literary propriety that one of the earliest notices of Irish
ecclesiastical history should be a rather poor joke of St. Jerome's, who
describes the first heretic of that nation, Caelestius, as an illiterate dolt
whose brain has been clogged with Irish stirabout (" indoctus . . . stolidissi-
mus, et Scotorum pultibus praegravatus "). Whereupon Dr. Fowler adds
an interesting note (a good specimen of the miscellaneous information
with which his pages abound), to the effect that " this allusion to Irish
' stirabout ' is well illustrated by a remarkable passage in the Senchus M6r,
in which the various kinds of stirabout suitable for the children in various
grades of society are described."

OPINIONS OF THE PRESS, 3
( Full of interest is the chapter on the Irish monastic schools, in whicli we
are introduced to St. Enda at Aran, to St. Finnian at Clonard, with his
twelve chosen disciples (of whom Columba was one), to his namesake
at Moville, and to St, Ciaran at Clonmacnoise. The two Finnians, it
may be observed in passing, through their close connexion with Wales and
Scotland, "represented Welsh and North British traditions respectively,
and one of them," he of Moville, " represented those of Rome as well ; for
the foundation of his great monastery is said to have been preceded by
a sojourn of seven years in the Eternal City " (p. liii).' — Tablet.
'The editor has followed carefully in the steps of his predecessors, and
makes no large claim for original erudition, . . . His Introduction on Early
Irish Cliurch history is a mere Hchauffi of the controversial literature of
the subject, to which the modern desire to prove that " St. Patrick was
a Protestant " has given birth. . . . The writer has really nothing new to add
except, perhaps, some few not over-profound attempts at iconoclasm on his
own account.' — Freeman's Journal.
'Although it is a bold thing to edit Adamnan after Reeves, we have
nothing but welcome for Dr. Fowler's beautifully printed and carefully
executed edition. Dr. Fowler states on his title-page that he has based
his text on that of Reeves, and heartily acknowledges his obligations
to the learned labour of his predecessor. But, although his work is thus
not independent of that Which must still remain the standard edition
of Adamnan for scholars, and although it is more limited in scope, it is
still true, and ought to be said, that much new matter of an interest
ing and valuable character has been added by Dr. Fowler, as any one may
see who compares the two editions. Since 1857 much MS. material has
been made available which is of importance for the study of Celtic
hagiology ; Dr. Whitley Stokes and his namesake, Professor G. T. Stokes,
Mr. Warren, Mr. Olden, and Dr. Wasserschleben — not to speak of others
— have cleared up many points formerly obscure, and Dr. Fowler has
made careful study of the modern literature of his subject. His introduction
on Early Irish Church history gives, in a compass of eighty pages, an
accurate and most readable summary of the ascertained facts ; and his notes
on the text strike us as most judicious. They provide for the student just
what he cannot be expected to find out for himself, and they are always
apposite and concise.' — Guardian.
{ We have seldom seen so much information gathered into a small compass,
still preserving its freshness and its interest, without any of the dryness
of the summary, or the bareness of the abridgement.' — Church Times.
' Dr. Fowler, though his task has been greatly lightened at every stage
by the wide erudition of his predecessor, is no mere condenser of what
has been said before. Entering into the earlier editor's labours and
taking advantage of them to the full, he lias added materially to the body
of learning of which he served himself heir. His preface compactly and
lucidly summarizes the Irish and Scottish Church history necessary for
a clear understanding of the facts of Columba's impulsive, zealous life.
This sketch is eminently readable as well as full of information along the
whole line. . . . Dr. Fowler's editing adds to its interest, and more than
maintains his own repute for scholarly thoroughness.' — Athencewm.
1 It is an edition which is destined, we believe, to stand next to Reeves's

4 OPINIONS OF THE PRESS.
great work, and it is a credit to both the Universities which are connected
with it — to Durham because its author shows us a specimen of very careful
and assiduous work, and to Oxford because the printing and execution of the
work are all that can be desired. . . . The notes hit the happy medium
between too much and too little . . . although Dr. Reeves's notes and intro
ductions have furnished much of the information here given, yet by no
means the whole of it is derived from that source. Many supplementary
details of great interest have been collected by Dr. Fowler.' — Church,
Quarterly Review.
After referring to the Introduction, the writer goes on to say, ' When we
reach the text ... we find that Dr. Fowler has done four things for
us, all very helpful. He has given a marginal analysis of the Life in
English, an apparatus criticus for the text, excellent explanatory notes at
the foot of eaph page, and at the end a very useful glossary. . . . Dr. Fowler
has done no more useful piece of work in all that he has done for literature
and archaeology, than in making this exceptionally valuable document
accessible to all English students.' — Critical Review.

OXFORD : HORACE HART, PRINTER TO THE UNIVERSITY.

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