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Vitae Sanctorum Hiberniae

PARTIM HACTENVS INEDITAE

AD FIDEM CODICVM MANVSCRIPTORVM

RECOGNOVIT PROLEGOMENIS NOTIS

INDICIBVS INSTRVXIT

CAROLUS PLUMMER A.M.

COLLEGII CORPORIS CHRISTI APUD OXONIENSES
SOCIUS ET CAPELLANUS

TOMVS PRIMVS

OXONII

E TYPOGRAPHEO CLARENDONIANO

MCMX

HENRY FROWDE, M.A.

FUBUSHER TO THE DNIVERSITY OF OXFORD

LONDON, EDINBURGH, NEW YORK

TORONTO AND MELBOURNE

6X
h

PREFACE

The object of the present work is to make available for
students of Irish Hagiology and Ecclesiastical History
materials which have either not been printed before, or which
are only to be found scattercd through the vast Bollandist
Collection of the Acta Sanctorum, or in scarce seventeenth
century books like Colgans Acta Sanctorum Hiberniae, and
Fleming's Collectanea Sacra ; works which require a long
purse for their acquisition, and ample shelf-room for their
accommodation ; and, moreover, do not in all cases come up to
modern standards in respect of editing.

The manuscript sources from which the h'ves in the present
collection are derived are enumerated and criticized in Part I
of the Introduction. The character and mode of composition
of the lives, and the nature and value of the information which
they contain, are discussed in Parts HI and IV. In Part II
the separate lives contained in these volumes are dealt with ;
and an attempt is made to determine the relation of these lives
to other existing lives both Latin and Irish, and of the Irish
lives to one another, where more than one Irish Hfe of the
same saint is extant. This has not, so far as I know, been
hitherto attempted ; and as the majority of the Irish lives are
still unprinted, I trust that this part of my work may be
useful to other labourers in this field, and may serve to shovv
which of these lives are most worthy of attention. Some
of them I may perhaps be allowed to deal with m^self in
future volumes. But to print Irish lives which are mere late
translations of existing Latin Hves can add nothing to our
knowledge, except possibly as regards the Irish vocabulary

iv PREFACE

of the last two and a half centuries. In order to facihtate
comparison and research I have placed in the critical notes
dctailed references to the corresponding portions of other Hves,
whether Latin or Irish, where such exist.

In the last section of the Introduction I have attempted
to dctermine, with how much success my readers must judge,
what elements in the Hves of Celtic Saints are derived from
thc mythology and folk-lore of the Celtic Heathenism which
preceded the introduction of Christianity. This also has not
been systematically attempted hitherto. In this way some
light has, I hope, been thrown on the nature of that heathenism,
and yet more on the character of Celtic hagiology. It is
indeed, as it seems to me, impossible to understand much
that is contained in these lives without some knowlcdge of the
secular literature from which I have striven to illustrate them.
And the advantage of this method of investigation is that by
it whole groups of miracles and legends find a common ex-
planation, whereas the w^eakness of the euhemeristic mcthod
adopted, e. g. by Messrs. Baring-Gould and Fisher in their
reccntly published Livcs of British Saints, is that a special
explanation has to be found for each separate legend, and the
rcsult is as unscientific as it is certainly unimaginativc and
prosaic. Moreover, by means of this comparison many things
in these lives, which at first sight naturally cause offcnce, find
an explanation, if not an cxcuse, of which thosc who are
jealous for the honour of the Celtic saints may be glad to
avail themselves.

The need for this comparison with the sccular traditions
is one reason why it is dcsirable that editors, even of Latin
lives of Irish saints, should have some acquaintance with the
native language and literature. Other reasons are the occur-
rence in these lives of Irish words and phrases, and of Latin
cxprcssions which can only bc explained by referencc to Irish ;
and the intricacy of Irish nomenclature both personal and

PREFACE V

local. These subjects are dealt with in the Indices and
Glossary. In the Indcx Locorum I have, I believe, identified
several places for the first time. But morc could probably be
done by persons having local knowledge to which I cannot
pretcnd. The foundations of Irish topographical science vvere
iaid for all time by John 0'Donovan ; others can only build
upon the foundations laid by him.

But whatever may be thought of my own contributions to
these volumes, I trust I have at any rate provided students
with reliable texts on which they can work with confidence.

It is a satisfaction to me to think that in the present work
I have done something towards carrying out the great design
at which Colgan and his associates laboured with such pathetic
fidelity amid the storms of the seventeenth century (see p. x,
note 3) ; though they would, I fear, have gravely disapproved
of the critical theories which I have applied to these compo-
sitions. Perhaps I may also be allowed to pay the tribute of
my reverent admiration for the labours of a later worker in
the same field, Dr. William Reeves, sometime Bishop of Down
and Connor : ' Gigantes erant super terram in diebus illis.'

It only remains for me to add my acknowledgements of the
many kindnesses which I have receivcd in connexion with
these volumes. I would thank the Delegates of the Clarendon
Press for their liberality in undertaking a work which can
hardly appeal to more than a limited number of students ; and
I would thank the ofiicials and printers of that grcat establish-
ment for the skill and patience with which they have executed
a rather complicated task. To the authorities of the Bodleian
Library in Oxford, of the Bibliotheque Royale in Brussels,
of the Royal Irish Academy, of the Franciscan Convent, of the
King's Inns Library, of Trinity College, and Primate Marsh's
Library in Dublin, I am indebted for unrestricted access to
their manuscript treasures, and for unfailing courtesy and
considcration. The authorities of the two last-named libraries

vi PREFACE

further allovvcd photographs of certain manuscripts to be
taken for my use. To the Provost and Fellows of Queen's
College, Oxford, I am once more indebted for an even
larger use of their valuable library than that which they so
liberally allow to all graduates of the University. To the
late Mr. Whitley Stokes I am indebted for the loan of
several photographs of Irish MSS., while Mr. J. G. CKeefife,
though at the time personally unknown to me, generously
ailowed me to make use of some transcripts which he had
made of certain Irish lives of Saints. To Sir John Rhys
and Professor Heinrich Zimmer my thanks are due, not
only for the stimulus of their pubhshed works, but also for
their personal instructions, which in ycars gone by first
initiated me into Celtic studies. I trust that they may find
these volumes not altogether unvvorthy of the care and
pains which they once bestowed upon their pupil, the editor.

CoRPUs Christi College,

OXFORD.

January 27, 1910.

CONTENTS OF VOL. I

PAGE

Editor's Preface iii

Introduction—

Part I. The Manuscripts ix

Part II. The Separate Lives xxiii

Part III. CoMPOsiTioN AND Character of the Lives . Ixxxix

Part IV. The Contents of the Lives xcv

Part V. Heathen Folk-lore and Mythology in the

LivES OF Celtic Saints .... cxxix

LiST OF Abbreviations and of Works cited . . . clxxxix

Vita sancti Abbani 3

,, Aedi 34

• ,, ,, Albei 46

„ „ Barri 65

„ „ Berachi 75

' „ „ BOECII 87

' „ PRIMA SANCTI BrENDANI 98

• „ SANCTI CaINNICI I52

„ „ Carthagi sive Mochutu 170

• „ „ ClARANI DE ClUAIN 200

,, „ ClARANI DE SaIGIR 217

„ ,, COEMGENI 234

' ,, „ COLMANI DE LaND ElO 258

* Hitherto unpublished.

CONTENTS OF VOL. II

PAGE

VlTA SANCTI COMGALLI 3

* ,, „ CrONANI 22

„ ,, Declani 32

„ „ Endei 60

,, „ Fechini ... 76

* „ „ FlNANI DE CeNN EtIGH 87

„ „ Fintani 96

„ „ Geraldi 107

,, sancte Ite 116

* „ sancti Lasriani sev Molaissi 131

„ „ Maedoc 141

„ „ mochoemog 164

„ „ MocHUA DE Tech Mochua 184

* ,, „ MOLING 190

„ „ Moluae (sev Lugidi) 206

„ „ Munnu 226

* „ „ Ruadani 240

* „ SANCTE SaMTHANNE 253

„ SANCTI TlGERNACI 262

Appendix I —

*ViTA secvnda sancti Brendani 270

*De sancto Brendano versvs satiri ci 293

Appendix II —

Vita sancti Aidvi sive Maedoc 295

Explanation of the Indexes 312

Index Locorvm 313

Index Nominvm 344

Index Rervm 371

Glossary :

A.— Latin 381

B.— Irish 385

Addenda et Corrigenda 389

* Ilitherto unpublished.

INTRODUCTION

PART I. THE MANUSCRIPTS

I. Apart from single lives which may be found in various MSS.,
three great collections of Latin Lives of Irish Saints are known
to me.

The first of these is contained in a MS. of the Royal Library at
Brussels numbered 7672-4, and commonly knovvn as Codex Salman-
ticensis froni the fact that it once belonged to the Irish CoIIege at
Salamanca (S).

The second is contained in two sister MSS., of which one, marked
V. 3. 4, is in Primate Marsh's Library, Dublin (M) ; the other is in
Trinity CoIIege, Dublin, marked E. 3. 11, and numbered 175 in
Dr. Abbotfs Catalogue (T).

The third is contained in two Rawlinson MSS. in the Bodleian,
Rawl. B. 485 (Ri), and 505 (R-) ; of which the latter, as will be
shown hereafter, is a copy of the former '.

S has already been published in extenso' by the liberality of the
late Marquess of Bute under the editorship ofthe BoIIandist Fathers,
De Smedt and De Backer', and therefore none of the lives printed
in the present work are taken from that MS. Still less have I

* Keating iised ' an old vellum book' containing lives of saints, apparently in
Latin, ii. 400. but I cannot identify it with any of the above collections. In Brussels
MS. 2324 f. 12 v" there is an Irish note by Michael OCIery stating that Simon
Bearnaval [Barnewall] near Kells had a collection of Latin lives of the follow-
ing saints among others : Patrick, Cronan, abbot, of the race of Dathi [? Mart.
Don. Feb. 20], Finntan, bishop [? of Dunbleisc, Jan. 3], Finntan, priest, of the
race of Conall Gulban [= Munnu], Mide [= Ita], Ebbeus episcopus ^1. e. Ailbe],
Diarmaid, Brendan f? of Birr or of Clonfert], Cronan [? of Roscrea].

- As a rule the MS. is cited as S, and the edition as C S.

' Acta Sanctorum Hiberniae ex Codice Salmanticensi . . . opera Caroli de
Smedt et losephi de Backer e soc. lesu, . . . sumptus largiente loanne Patricio
Marchione Bothae, 1888. The edition is farfromperfect ; it suffers from the fact
tbat the editors have no acquaintance with the Irish language, a knowledge of
which is absolutely necessary foran editor even of Latin lives of Irish saints. The
work was severely criticized by Zimmer in Gott. gelehrte Anzeigen, March,
1891. Still, it is not diificult for an Irish scholar to correct the mistakes of the
editors, and with all its shortcomings the edition does make the MS. available
for students of Irish matters in a convenient form. But for greater security
every passage quoted from S in the critical notes, and nearly every passage
quoted in the Introduction to the present work, has been collated with the MS.

X INTRODUCTION

thought it necessary to print lives which, as is the case with some of
those contained in R' and R^ are mere duplicates or epitomes of
iives contained in S. Other lives of the same saints are admitted ;
for the various lives form what Pfere Delehaye has well called ' the
dossier of a saint ' ' ; and a comparison of them is often most
instructive.

For the other two coliections nothing analogous has been done.
Many of the lives contained in them have never been printed at all.
Those that have been printed are either scattered up and down the
great Boliandist Coliection, or are only to be found in rare works like
Colgan's Acta Sanctorum ' and Trias Thauniaturga ', or FIeming's

' Les Legendes hagiographiques, par Hippolyte Delehaye, S. J., 1905 ; chap. v,
' Le Dossier d'un Saint.'

* Louanii, foi. mdcxlv.

' ibidem, fol. mdcxlvii. The ' Trias ' is composed of SS. Patrick, Brigit, and
Columba. In the A. S. the Lives are arranged according to tlie order nf the
saints' days in the calendar. But Colgan only lived to complete a quarter of
his task, the A. S. containing the saints belonging to the first three months
of the year. The scheme of Colgan and his associates embraced much more
than the Lives of the Saints ; they aimed at nothing less than a complete
collection of all e.xisting Irish antiquities, secular and ecclesiastical, as may be
seen from the Preface to the A. S. There is, indeed, hardly to be found in
the history of literature a more pathetic tale than that of the way in which
Colgan and his fellow workers (who are enumerated in the same Preface)
strove, amid poverty, and persecution, and exiie, to save the remains of their
country's antiquities from destruction. In Rawl. B. 487 f 68 is a very interest-
ing draft of their scheme : 'Catalogus eorum quae habemus partim parata
partim paranda ad praelium (sic).' At the head of this stands : ' Vitae san-
ctorum Hibemiae qui floiuerunt intra uel extra patriam . . . illustratae Commen-
tariis in quibus omnes occurrentes in eis diHicultates explicantur.' Then, after
mentioning other items of their programme, the writer adds : ' Haec omnia
sunt pene parata ad praelum, si adessent necessarii sumptus uel modus dandi
cautionem impressori de 300 exemplaribus comparandis per cum qui daret
cautionem.' At f. 74 there is the following note : ' Paucas habemus nostrorum
sanctorum uitas ex patria latine scriptas, sed longe multas [? plures] ex aliis
regionibus, eorum nerape qui intcr exteros floruerunt. Vnde desideramus
omnem uitam alicuius nostratis sancti qui in patria haberi possit praeter se-
quentes quas ex patria missas habemus.' Then follows an alphabetical hst of
forty-three Lalin lives, of whicli all except three are to be found in M T, S, or
R ; and many of them in more than one recension. Then follows a list of cleven
fragmentary lives, ' unde eas integras desideramus.' Of these lives all but four
are to be found in S or R, or both. And all thc lives in both lists which come
within the scope of Colgan's two volumes are there printed by him. In a port-
folio of unbound papers in the Library of the I.^ubhn Franciscans is a ' Catalogus
Actuum Sanctorum quae MS habentur ordine Mensium et Dierum ', from April
to December. This list is evidcnlly a draft schcme for Colgan's rcmaining
volumes of A. S.; the first three months of the year having been already pro-
vided for. This list was printcd by Reeves in Proc. R. I. A. vii. 372-3. On
f. 74 v° of the Rawhnson MS. is a list of thirty-nine Irish Lives of Saints,
headed ' Accso na bcthada fuaramar as ar ttir', i. e. these are the lives which
we have got from our country ; after wliich follows a lisl of ihirty-one Irish
saints, headed ' Agso drong oirdeirc do naomhaibh ar ttirc nach liuaramar a
m-bethada ; 7 atamaid d'iarraid, mas cidir ', i.e. here is a distinguished company
of saints of our country whose lives we have not got ; and we are trying to get

THE MANUSCRIPTS xi

Collectanea Sacra '. One or two have been printed separately -.
The object of the present vvork is to malce availablc for students of
Irish Hagioiogy the materials contained in MT and R'.

As S is only used for the purpose of comparison a brief description
will suffice. It is a folio volume measuring 33 cm. bya^; written
in double colunins by a scribe of the fourteenth century. It consists
at present of a hundred and seventy-five leaves, but several leaves
have been lost*, and othcrs have been misbound. The only scribal
note vvhich throvvs any light on the history of the MS. is at the end
of the Life of S. Cuanna on f. 219' : 'Bennact Cuan«a agus noem
daroni a cattach fris ar awimaiw inti tuc a gaedailch i 1-ladin in bethusa.
i. fratris lohannis Mac Kern de Ergallia,' i. e. the blessings of
Cuanna and the saints who made their covenant with him on the
soul of the man who translated this life from Gaelic into Latin, i. e.
Brother John Mac Kernan (?) (= Mac Tiernan or Mac Tighearnain)
of Oriel. To which a later hand has added on the margin : ' Anima
quoque fratris Dermicii I Dhunchadha (i. e. Dermot 0'Donohoe)
requiescat in pace. Amen.'

M and T are certainly sister MSS., i. e. both copied from the same
original, but neither of them copied from the other.' They are both

them, if possible. Many students will have re-echoed the lament of the Bol-
landist editor of the life of Declan (A. S. July v. 597" i : ' merito cum maiori-
bus doleo non uulgari tandem aliquando A. S. Hiberniae, a Colgano olim per tres
tantummodo menses typis commissa, cum cetera promissa sint toties, tantoque
opere ab eius magistris per totara Hiberniam conquisita.' This was written in 1727.
' Louanii mdclxxvii. fol. Fleming's tragical death is described in the
Preface to Colgan's A. S. The work was published after his death by Thomas
Sirinus, i. e. 0'Sheerin.

* e. g. the lives of Bairre of Cork, by Rich. Caulfield, 1864 ; the S life of
Cainnech, by the Marquess of Ormonde, 1853.

' With the exception of the documents printed in the Appendices, all the lives
in the present collection are taken from M T or R.

* The fohation begins with f. 48, so that, apart from other mutilations, forty-
seven leaves have been lost at the beginning.

^ Very incorrectly printed CS. col. 937-8.

^ That they must be copied from the same original is proved by the numerous
rainute points in which they agree : (a) common errors, e. g. stilam /or stilum,
Ab. § 10; pariatura terra /or per hiatura terre, Aed §35; Exhach /or Echach,
Ba. § 2 ; Roraam /or Roma, bis ib. § 7 ; se ridentera /or stridentem, Car. § 32 ;
scandentes/or scatentes. ib. §51 ; demeritate/or teraeritate, Com. § 34; frustra
/or frusta, Decl. § 25 ; debitoribus /or crtditoribus, Fin. C. § 17 ; indesperatus
/or inde separatus, Mochoem. §17; pater/or frater, ib. § 22; profundiosi, ib.
§ 30 ; habentes sanctura acceperunt/or habitum sanctura accipientes, Rua. § 15
ad finem. (b) Spelling, e. g. cepta /ot septa, Co. E. § 9 ; cella /or sella, Com.
§ 34 ; arcx, Mochoem. § 20. (f) Common omissions, e. g. aemulatores, Ab. § 10 ;
et ait, Car. J 21 ; in Co. E. § 10 a long clause is omitted ; shorter ones in Com.
§ 44, Decl. § 23. In some cases M has inserted the missing word above the line,
e. g. Dei, Aed 5 27 ; eum, Fin. C. § 24, &c. In these cases the word in the
original MS. may have occupied a position in which it was liable to be over-
looked. (d) Common erroneous insertions, e. g. est, Car. § 31, et, ib. § 37 ;
mortem eius, Com. § 57 [or it may be that these words should be retained, and

Xll

INTRODUCTION

folio volumes written in double columns and very similar in appear-
ance, the columns in T being rather broader, and the handwriting
rather more compressed and upright. T is assigned to the fifteenth
century in Dr. Abbott's Catalogue. M is an exact contemporary '.
Both MSS. probably contained the same collection of lives originally,
but both are mutilated.

The following table shows the arrangement of the lives in the two
MSS. as they exist at present. The titles are given in the order of
M, the figures in the right-hand column indicate the position of the
corresponding article in T. A dagger suffixed to a number indicates
that the life in that MS. is incomplete, a double dagger indicates that
it is a mere fragment.

Antony

Ita

[20 ff.
lost]

Flannan

[ ff-

lost]

Columba

Molua

lot

Maedoc

Laurence (0'Toole)

Ilt

Brendan

[II ff.

lost]

Coemgen

Cainnech

Moling

[19 ff.

Fintan

lost]

Munnu

I2t

Senan

Colman Ela

Mochoemoc

Bairre

Finan

Aed mac Bric

Ruadan

Here T inserts

Cronan

Louis olToulouse

Comgall

V. s.

Antony

I5t

Carthach

26t

Ailbe

i6t

Declan

Abban

I9t

Ciaran of Saigir

Ciaran of Cluain

[ff.

Malaehy

lost]

some word Hke ' expectantes ' inserted] ; enim, Decl. § 38 [due to preceding
' multitudiHcm']. {e) Wrong ordcr in both, e. g. habitatores multorum de
gentiUtate locorum, /o> hab. mult. loc. de gent. conuertit, Decl. §3 ; cf. ib. § 17.
{/) Space left in both, though nothing is vvanting, Decl. § 36. (^ Same mar-
ginal notes in both, c.g. Aed § 13, Ail. § 15, Co. E. § 27, Mun. § 25. (/;~ Identical
glosses in both, e. g. Ab. § 3, Co. E. § 27 (' vel Lelas'), Ail. § 42. But on the
other hand neither MS. is copied from the other. (o) T cannot be copicd from
M, for it has words and phrases vvhich M erroneously omits, e. g. Ab. §8
(futurum) ; in Mochoem. §j 24, 34, Rua. § 30, M has omitled vvliolc clauses
owing to homoioteleuton. {!>) Neithcr can M be copied from T, for similar
reasons, e.g. Aed § 13 T omits ' in nie " ; Co. E. § 8 ' toto ' ; Mun. § 22 ' poterant ',
ib. § 25 ' solutam ' ; while in Mochoem. § 34 T has omittcd a vvhole clausc owing
to homoioteleuton. In Aed § 5 M and T have two dilfercnt readings, both
wrong, neitlier of which could well have becn copied from the other (edi M,
egni T,/oy cqui).

• Rcevcs (I'roc. R. I. A. Jan. 1875) thought that T vvas the oldcr MS. of thc
two, btit Dr. Macray and Mr. Madan, to vvhom I submitted pliotographs, pro-
nounced thcm to be absolutely contcmporary, Mr. Madan dating both c. 1400.

THE MANUSCRIPTS xiii

From this it woiild appear that the arrangenicnt of the lives in the
two MSS. was probably the sanie, with the exception that T inserts
tlie two foreign saints, Antony and Louis of Toulouse, in the body
of his MS., whereas M removed them to the beginning, for the close
resemblance between the two MSS. makes it probable that the life of
St. Louis was contained in the missing part at the beginning of M.
The fact that both these foreign Saints belonged to the order of St.
Francis makes it possible, as Reeves suggested, that the original of
MT bclonged to some Franciscan house. In the present work all the
above lives are included except these two foreign saints, SS.-
Laurence and Malachy (excluded on chronological grounds),
Flannan (as being too fragmentary), Columba, whose life is a copy
of Adamnan's well-known work, used by Reeves in his monumental
edition, and called by him Codex D, and Brendan, whose life accord-
ing to this recension was included in Cardinal Moran's Acta S.
Brendani. Happily the two MSS. largely supplement each other's
deficiencies.

From the above table it will be seen that the only life which has
been lost is that of Flannan ; the life of Carthach (Mochuda) is
incomplete in both MSS., but by combining the two texts the whole
can be recovered with the exception of a few lines (v. infra i. 192,
196 notes). T has suffered the worse damage of the two ; and there-
fore M has, as a rule, been taken as the basis of the printed text.
Only three lives, Ailbe, Carthach (or Mochuda), and Declan, have
been taken from T, though it has of course been collated wherever
available. M measures 35 cm. by 23^ cm. The last folio (which is
an inserted slip) is marked f 159 in the old foliation, but there are
two folios numbered 135, so that originally the MS. contained 160 ft".,
but 32 ff. have been lost at the beginning, and four in other places.

T measures 33 cm. by 25 cm. The first part of the MS. contains
a fragment of some chronicle. The lives begin on f. 28 of the
original foliation, and this foliation shows that no less than^o ff. have
been lost in the body of the MS., besides an uncertain number at
the end '.

M is almost certainly the MS. which Colgan used and calls Codex
Kilkenniensls. Reeves denied this, but I think on insufiRcient
grounds -. It is quite certainly the MS. used by Fleming in his

' Probably about nineteen, to judge from the correspondint; portions of M.

- Proc. R, I. A. u. s. ; Adamnan, p. xxvi ; v. inf. ii. 96, 100 notes ; cf. also
ii. 177 note (Mochoem. § 24), where a sentence, omitted by M owing to
homoioteleuton, is wanting also in Colgan : and the same is the case ib. § 34 ;
cf. Z. C. P. V. 454. The lives of the M T recension printed in Coigan's Acta
Sanctorum are : Abban, p. 610; Aed mac Bric. p. 418; Ciaran of Saigir,
p. 458 ; Finlan of Clonenagh, p. 349 ; Ita, p. 66 ; Maedoc. p. 208 ; Mochoemoc,
p. 589; Senan, p. 512. Of these, all except the first two are novv lost or
mutilated in T. Colgan's statement that Cod. Kilk. contained a life of David,

xiv INTRODUCTION

Collectanea Sacra, and called by him Codex Ardmachanus. This
was very ingeniously proved by Reeves'. I cannot discover in the
MS. itself any ground for either of the names given to it by Colgan '
and Fleming' respectively. The former has been more commonly
adopted. Reeves thought the latter more appropriate, though he
does not give any reason for his opinion.

Both M and T were used by Ussher in his Britannicarum Ecclesia-
rum Antiquitates*, and it is probable that the numerous seventeenth-
century annotations on the margins of both MSS. are from his hand.
Ware also had saints' lives of the MT recension. In Chapter XIII
of his work on Irish Writers he gives a list of saints' lives with their
'incipits'. Of these, ten certainly belong to the MT recension :
and the MS. used by Ware would seem to have been our M ".

ib. p. 430, is probably a slip ; though the life may have occurred in the lost
portions of M.

' u. s. ; V. inf. 11. 9 note.

2 * Vitam [Maidoci] hic damus ex uetustis raembranis conuentu^ Fratrum
Minorum Kill Canniae,' Colgan, A. S. p. 215'' ; cf. ib. p. 596", ' Vitam Mochoe-
moci damus ex peruetusto illo codice . . . Fratrum Minorum Kilkeniae.'

' Fleming printed from M the lives of Comgall, p. 303 ; Mo!ua, p. 368 ; and
Mochoemog, p. 381 ; and gave extracts from those of Coemgen, Cainnech,
Carthach, and Munnu, pp. 313-15. His texts are far superior to those of
Colgan.

' I cite the edition in vol. vi of Ussher's CoUected Works. Of course, in
many cases it is impossible to say from vi^hich of the two MSS. Ussher took
his quotations ; where the source is fairly certain I have added an M or T in
brackets; M* or T* denotes that the passage cited only exists uow in the one
of the MSS. so indicated ; but the MSS. may have been less mutilated in
Ussher's time than they are at present. The following lives are citcd by
Ussher : Abban § g = pp. 348, 429 f. (T) ; Aed § 3 = P- 534 ; § 3' = P- 382 ;
Ailbe 5§ I, 2 = P- 333 (M) ; § 8 = p. 342 ; § 13 = pp. 342-3 (M) ; § 16 = p. 346 ;
§ 19 = pp. 432-3 ; §§ 20-22 = pp. 346-7, 427 : § 25 ^ p. 428 ; Carthach §§ 59,
61 - pp. 475, 532 (M*) ; § 65 = pp. 510-11 (T*) ; Coemgen (M*) §§ i, 4, 28
= pp. 524-5, 527 ; Comgall § 13 = p. 475 ; § 50 = p. 527 ; Cronan §§ 16-17
= P- 541 (T) ; Declan § i = p. 333 (T*) §§ 3-9« = pp. 334-5 ; § 9* = pp. 343-4 ;
I 12 = p. 347 (M) ; § 18 = p. 355 ; § 21 = pp. 427-8 ; Maedoc § 8 = p. 532 ;
Mochoemog § 4 = p. 472; Molua §§ 28, 47 = pp. 484, 511 ; Munnu §§ 26-7
= PP. 503-5 (T) ; Ruadan § i = p. 472 ; § 25 = p. 529.

' The incipits of the following lives cited by Ware are in M T : Finan,
Carlhach, Ciaran of Saigir, Ailbe ; the following are now only in M : Ccemgen,
Moling, Mochoemoc, Cainnech. In the case of Cronan (MT) and Munnu ^M*)
the incipits are the same as those of the S recension, but I have discovered no
evidence that Ware was acquainted with the S recension. In the case of Senan
the incipit is the samc in MS. R. But it is the case of Declan which makes it
practically certain that M was Ware's MS. ; for he notes that the 'incipit'of
the life is wanting, and he therefore gives the ' cxplicit ' instead. Declan's life
is 'acephalus' in M, but not in T. At the same time it is curious that Ware
has not cited more of the lives contained in M. Of thc life of Abban Ware says
* the bcginning is wanting in nty Notgs\ This probably rcfers only to some
accidental loss or omission by Ware. It is not true cither of M or T. I have
found nothing bearing on the history or ownership of eithor MS. before it
reachcd its prt-scnt placc of deposit except the single entry in T, f. 109'': ' Johnc
Dillon, his booke. God make him a go^^od man] ' ; cf. infra, p. xx.

THE MANUSCRIPTS

It follows next to consider the two MSS., R' and R', which contain
the third coilcction of lives'. These two MSS. are also closely
related, but the relationship between them is different. R^ is not
a sister, but a daughter of R'. Their close relationship appears in
many ways. Though both are mutilated to some extent, it is evident
that both contained when complete the same collection of lives. And
the recension of the various lives is in both MSS. identical, although
in some cases (e.g. Coluinba, Brendan of Clonfert, and Finnian of
Clonard) that recension is highly individual. The order of the lives
in the two MSS. is very different, but this is due to the fact that in
R' the lives have been rearranged in the order of the calendar for the
convenience of reading in choir or in refectory. The following table
shows the relationship of the two MSS. as to their contents. The
first column gives the lives in the order of R', the second the date of
each saint's festival in the Calendar; the third column gives the
order of the lives in R', while the fourth gives their order in F,
which, as I shall show presently, is the seventeenth-century transcript
of the greater part of R' used by Colgan for his Acta Sanctorum.
As before, a dagger indicates that the life is imperfect in the MS. so
marked : —

Date.

Patrick

March 17

Columba

June 9

Baithine

June 9

Fursa

Jan. 16

Moling

June 17

Colman of Dromore

June 7

39t

David

March i

Finnian of Clonard

Dec. 12

Berach

Feb. 15

Brigit

Feb. I

Brendan of Clonfert

May 16

Ciaran of Clonmacnois

Sept. 9

Molaisse of Devenish

Sept. 13

Aed mac Bricc

Nov. 10 or 16

Enda of Aran

March ar

Gerald

March 13

Fechin

Jan. 20

Mochua

[March 30]

Tigernach

April 4

Bairre of Cork

Sept. 25

Munnu of Taghmon

Oct. 21

I9t

Laurence of Dublin

Nov. 14

' For a more detailed account of the contents, character, relationship, and
history of these two MSS., see an article by the present vvriter in Zeitsch. f.
Celtische Pliilologie, v. 439 ff., of which I have not hesitated to make use here.

XVI

INTRODUCTION

Date.

Cainnech

Oct. II

i8t

a4t

Colman Ela

Sept. 26

i7t

Columba of Terryglass

Dec. 13

Finan Cam

April 7

Ruadan

April 15

Fintan of Clonenagh

Feb. 17

Samthann

Dec. 19

ComRall of Bangor

May 10

3't

Maedoc of Ferns

Jan. 31

32t

Flannan

Dec. 18

Here in its present condition R' ends ; but the table of contents
shows that originally these additional lives followed : —

Date.

Ailbe

Sept. 12

Ciaran of Saigir

March 5

Senan

March 8

,36

Ita

Jan. 15

Coemgen

Junes

Molua of Clonfertmulloe

Aug. 4

Boetius or Buite

Dec. 7

If the lives be taken in the order of the numbers in the third column
it will be seen that the object of R- 's rearrangement of the lives is to
bring the order into conformity with the Calendar'. Beginning with
the national apostle, Patrick, on March i7,the livcs follow one another
in the order of the saints' days up to St. Gerald on March 13. The
last three lives, SS. Finan, Laurence, and Colman of Dromore, are
out of place ; they were probably omitted accidentally, and added at
the end when the mistake was discovcred. The life of St. Moling
(June 17) is slightly out of place. It should foUow instead of preceding
St. Baithine (June 9).

F follows to a large extent the order of R', but Patrick, Columba,
Fursa, Brigit, David, Laurence, and Colman of Dromore arc omitted,
and many of the lives are displaced for no apparcnt reason.

' It is interesting to note tliat the lives of English saints by John of Tyne-
mouth which wcre arranged by him in tlie order of the Calendar, were
rearranf;ed. probably by Capgrave, in alphabetical order. This inarks the
difference betvveen a book of devotion and a book of rcfcrence ; cf. Horstman,
i, p. ix. The present work is arrangcd alpbabctically.

THE MANUSCRIPTS xvii

Of the lives enumeratcd in the above table the foUowing (in the
ordcr of R') are included in the prescnt work, Nos. 9, 11, 13, 15, 16,
17, 18, 19, 29, 39. The following lie outside the scope of the present
vohimes, Nos. i, 2, 7, 10, 22. The following are omitted as being
identical with lives contained in C S, Nos. 3, 5, 6, 21, 30, 34, 35, 37,
38 (No. 19 would have been excluded under this rule, but it is
imperfect in S). The following are excluded because lives of the
same saints are here given from the M T recension ; but in all these
cases the R version has been carefully compared, and anything of
importance which it contains is given in the critical notes : Nos. [5],
12, 14, 20, [21], 23, 24, 26, 27, 28. [30], 31, 33, 34, 36, [37, 38]. The
bracketed numbers had already been excluded on other grounds. Of
the remaining four lives, No. 4 (Fursa) is practically identical with
that in C S, though the phrasing differs a little ; No. 25 (Columba of
Terryglass) hardly differs from C S except by abbreviation ; No. 32
(Flannan) is a shorter and possibly earlier recension than that in
C S, which is in the very worst hagiological manner. C S is
incomplete, but it did not seem worth while to print the R version
on this account *.

No. 8 (Finnian of Clonard) difTers from C S mainly by way of
abbreviation ; but the author of the recension has incorporated a
shortened form of the tract : ' De tribus ordinibus sanctorum Hiber-
niae,' which occurs separately in C S and elsewhere^ He has also
inserted an account of Finnian's reception of the last sacraments at the
hand of Columba of Terryglass, which is taken from the S R life of that
saint'. There are other minor differences between S and R which
make it possible that R is not taken direct from S, but that both are
independent abridgements of an earlier life*.

But besides these general points of resemblance between R' and
R'', the two MSS. agree in the most minute points, often in the most
obvious mistakes '. These, however, might only prove, as in the case

^ The following summary of the missing part will suffice to show its worthless
character ; Flannan and his companions land on the coast of Gattl, The king
of the Frmiks was at war with the king of Burgundy. The only son of the
king of Gaiil had lost an arm. Flannan heals him. . . . The fame of the cure
of the king of Fraiice spread through the whole Roman Empire, and made F.'s
way plain. The pope, John, goes out to meet him. He btays a year at Rome,
and receives from the pope 'sacros ordines, pontificalem infulam, et licentiam
predicandi' . . He sets out on his return. Fourteen leprous monks ask to
join him. (Here C S resumes after the lacuna.) R' f. 159, R- f. 164.

^ Fleming, u. s. p. 431", notices tbis insertion.

' C S cc. 457-8. For another instance of R's incorporating additional
matter sce i. 223, note 4.

* That S is in this case an abridgement of an earlier life is shown by §§ 5, 12
(C S cc. 192, 196).

^ e. g. ignorantiam ybr ignominiam, i. 43 note ; cuIpa/o>- lupa, i. 65 note ;
prebeat/or prebebat, i. 78; benedictionem ybr -onis, i. 98; regiorum/or regio-

xvili INTRODUCTION '

of M and T, derivation from a common original. But the fact fliat
many of the peculiarities of R' can only be explained as misunder-
standings of the text of R} make it practically certain that R' is a
direct copy of R'. The commonest form of error is a wrong
expansion of the contractions with which R' abounds*. But, curiously
enough, the most conclusive evidence that R' is copied from R' is
furnished by a Jife which now no longer exists in R', viz. the life of
Boetius or Buite. This is obviously imperfect in R"; it ends in the
middle of a sentence : ' panem latum preparauit, et butiro superficicm
eius,' i. 97. It is not mutilated in R", and on the verj' next line
another life begins : ' Incipit uita Sci. Finniani de Cluain Yrard."
Now the table of contents of R' shows that the life of Boetius was the
last in the volume. Evidcntly therefore when R- was copied, R' had
lost the last leaf, or at the least the last page had become so abraded
from being the outside of the MS. as to be illegible'.

In the Library of the Franciscan Convent at Dublin is a paper MS.
containing thirty-three lives of saints of the R recension'. The
colophon * shows that it was copied in 1627 by John Goolde, Warden
of the Franciscan Convent of Cashel ' ex authentico transumpto uetu-
stissimi manuscripti pertinentis ad Inis na naom supcr Loch Rij '
(Saints' Island in Lough Ree). It is practically certain that F is a
copy of R''. It shows the same imperfection in the life of Boetius,
and the most minute agreement in smaller points. Any differenccs
between the two I regard as being due only to the error or caprice
of the scribe, or to his attempts to correct the niistakes of his
original '^, or his own misrcadings of that original". It is equally clear

nem, i. 103 ; duxistis/oj- dimisistis, i. 106; apertus /ur aptus, i. 112 : desperauit
_/b/' disparuit, i. 214 note ; chornata /or ornata, ii. 68; licentia_/br lclitia, ii. 266;
progcnle /or pergente, ib. ; hostiam /or hastam, ii. 245 note ; ocuM /or olim,
ii. 266 note. Common omissions, e. g. ii. 67 1 Corbanus autem > ; ii. 264 ' rege) ;
ii. 134 (a uhole iine omittedi. Wrong insertions, ii. 68 !cnim"i ; ii. 139 1 in).

' Tliis character of R', combined vvith its non-calendarian arrangement, would
roakc it an inconvcnient book for reading aloud. Ahnost every column of R-
affords instanccs of the statcraent in the text. 1 give a few examples ; orationibus
yb»- omnibus, i. IiB; habitum dantes/or habundantcs, i. 127; aliquod /or aliud,
i. 131 (tliis occurs frequcntlyi ; popularem yo;- papalem, ii. 71 ; corruptum /or
corporum, ii. 132; declinationcm/brdemonem, ii. 265. R- also ignores lacunae
in K' and copies straight ahead, e. g. 1. 84, 85 notes.

^ This fact inter alia 1 provcs that R' is a good deal older than R'.

^ Sec the table given above, pp. xv, xvi. I call this transcript F.

* Printcd in full, Z. C. P. v. 452-3.

' Tliis bcing the case 1 have not thought it necessary to give the readings
of F except where thcy secmed of interest as illustrating the origin of cditions
of any of these livcs printed in Colgan or in the A. S. ; e. g. Beracli. £nda,
Fechin, Mochua, Tigernach. The notes to Ihcse lives will lurnish on cvcry
page proot' of tlic stalements madc above, e. g. Ber. §§ 3, 19 21, 23. Wliere F
agrees with R' against R^, tliis is mcrely duc to thc fact that the true reading
was easily recoverable by conjccture.

' Thus in Ber. § 15 thc text has : ' inuocato nominc Dei uiui insutSauit in

THE MANUSCRIPTS xix

that F is the transcript used by Colgan in the preparation of those
lives of the R recension which he editcd, or intended to edit, in his
Acta Sanctorum ^ Several of the lives have chapter divisions and
marginal notes, and these, as Reeves suggested ^ may very lilcely be
from Colgan's hand.

R' is a smali folio, size 23cm. X i4cm., written in double columns,
and, as I have said, in a very contracted hand. It contains now
i6o ff. How much is lost at the end it is impossible to tell exactly,
but probablj' twcnty-four ff.' In the body of the MS. we can
show from the ancient pagination and foliation that nineteen leaves
have been lost. The gatherings are for the most part in twelves,
though some have been interfered with by mutilation and other
causes. It contains some very interesting marginalia '.

R' is a large folio, size 37 cm. x 25-7 cm. in double columns. It
consists at present of 221 ff.', including ten leaves at the end which

eam ' [sc. niiiem] ; F misreads 'uiui' as ' niui ', then alters it to 'niuem', and
omits ' in eam *.

' The close conformity of CoIgan's text with that of F may be easily seen by
reference to the lives cited in the last note but one. The lives actually printed
by Colgan from the R recension are Berach, A. S., p. 340; Enda, p. 704;
Fechin, p 130 ; Gerald, p. 599 ; and he cites or alludes to, thouf h he does not
print, the following lives of the same recension : Ita, Flannan, Maedoc, Fintan,
Finnian, David, Ciaran of Saigir, Aed mac Bric, Brendan, Brigit (v. Z. C. P.
V. 448-53 !. Of these David and Brigit are not in F. For David Colgan used
a different MS. ;A. S. p. 425] ; of the life of Brigit he may have obtained
a transcript later, as the Trias Thaumaturga came out two years after the A. S.
Among the books found in Colgan's chambcr at his death was ' Vitae Sanctorum
tx Cod. Insulensi', Gilbert, in Fourth Report on Historical MSS. p. 612".
This w;is probably F. R- seems to have been less mutilated than it is novv
vvhen F was copied from it. The only serious difficulty in the way of the
above theory is this. Colgan's edition of the life of Enda is incomplete at the
beginning ; * caput unum uel alterum inter schedas nostras est casu deperditum,'
A. S. p. 710^* ', cf. ib. p. 43'': 'reliquas notas in hanc uitam [Molibba] uideat
lector in addendis.' They do not seem to be there, so probably they were never
recoveredl. But in F the life of Enda is quite complete. Perhaps the transcript
was itself transcribed for press, and the first leaf of the copy may have been
mislaid. For the soiution of an apparent ditBculty as to the fragment of
the life of Attracta printed by Colgan. A. S. p. 278, see Z. C. P. v. 451-3. As
Colgan e.xpressly says, ib. p. 710", that the ' Codex Insulae omnium Sanctorum '
was a ' codex membraneus ', it is clear that he does not give that title to F, as
js sometimes loosely done, but to the MS. from vvhich it was transcribed.

^ Proc. R. I. A. vii. 372.

' The lives novv wanting in R' occupy about 18 ff. in R^. Although the page
of R' is so much smaller than that of R", it holds nearly as much, ovving to the
contracted liand in which R' is writtcn. We must also allow a little for the
fact that as shown above, p. xviii) tlie life of Buite was already mutilated at
the end when K' vvas copied. As the gatherings of R' are mostly in twelves,
we may suppose that two gatherings of twclve leaves have been lost.

* The most important of these are printed Z. C. P. v. 444-6, and need not be
reprinted here.

' The foliation only shovvs 220 ff., but there are tv\-o ff. numbered 85 a and
85 b respectively.

XX INTRODUCTION

contain a copy of Aengus' Fdlire, which was bound up with the saints'
lives in the sixteenth or seventeenth century. The gatherings,
allowing for leaves lost by mutilation, are nearly all in eights. At
the head of the hves a space is often left vacant for the sainfs
pedigree, which in some cases has been added ; sometimes bj' a nearly
contemporary, sometimes by a much later hand. The scribe is fond
of adding at the end of the lives : 'cuius meritis deleatur culpa
scriptoris ' '. In one instance, the life of Fursa, he has given his
name : ' cuius meritis deleatur culpa Mathei Y Duibyr. Amen ' '.
But of this Matthew 0'Dwyer I have, unfortunately, found nothing.
R" also contains a large number of interesting entries^ The fact
that one of these entries is the obit of a prior of Saints' Island*
strongly confirms the view that R' is CoIgan's Codex Insulensis^,
Inisensis^ Codex Insulae Sanctorum', Codex Lochriuensis*.

The history of R' and R^ has been throughout closely connected.
If R- belonged, as there is reason to believe, to the monastery of
Saints" Island in Lough Ree, it is probable that R' belonged there
also, and that R^ vvas intended to supersede R' as a lectionary. In
both MSS. are entries relating to the Dillon family °. In the sixteenth
and seventeenth centuries R' seems to have been in the possession
of therelated families of 0'FarreII'" and Moriarty, the formerofwhom
may have acquired it from theirkinsman the prior of Saints' Island".

' i- i5i> 273 ; '■- 21. 75. »63, if^9. 252. 269.

' A note on the margin of f. 5 r° calls attention to this : ' Matheus O Duibidir,
ffar sg>'tobtha an leaba;V so m»;- ata and 7 het/ia Fursa,' i.e. Matthevv CDwyer,
the scribe of this book, as it stands here, and vafi the hfe of Fursa. A variation
of the phrase occurs at the end of the life of Aed mac Bricc, where we find :
' cuius mcritis deleatur dolor capitis scriptoris huius uite,' i. 45. The reason
for this no doubt is that in the body of the life is narrated how St. Aed took
upon liimself the headache of a man who sufTered intolerably from tliat com-
plaint, Hence no doubt he was the special refuge of simiiar sufferers.

5 Z. C. P. V. 447-8.

* Obitus Flerdy ffili Nimee y Ffergaill, qui fuit prior in Insula Sanctorum,
Anno Dni. isiiij (1504 1 — or, to give him his Irish name ' en toutes lettres ' —
Flaithbertach mac Conmidhe ui Fergaill, prior of Oilen or Inis na naemh, Saints'
Island, in Lough Ree.

» A S. pp. 346", 353'', 422", 430», ^63'', 599, 723".

• ib. 130.

' ib. 71, 215'', 216", 397", 422", 704, 710" (omnium Sanctorum, ib. 34" ; Tr. Th.
p. 526).

> A. S. p. 397\

' One of whom at one time also owned T; see above, p. xiv.

'" There seems to be an entry relating to the death of an 0'FarrelI also in
R' f. 36 v" ; see Z. C. P. v. 445.

" Z. C. P. V. 443-8. The fact tliat the name of Cormac Og Moriarty occurs as
owner both in the body of thc MS. and also in thc Fclire of Aengus now bound
with it, makcs it possible that it was in his timc that the two parts were joined
together.

THE MANUSCRIPTS xxi

Both MSS. belonged to Sir James Ware ' whose arms are stamped
on the binding of R'. Ware died in 1666 ; and both MSS. subsequently
belonged to Henry Hydc, the second Earl of Clarendon, who probably
acquired them, as Dr. Macray suggested, during his Irish Viceroyalty
(1685-6). Both found their way into the collection of the Duke of
Chandos, at whose sale in 1747 both were bought by Dr. Richard
Rawlinson -, among whose treasures they came into the Bodleian,
where they now repose.

As to the date of the MSS. the experts differ. Hardj' assigns both
to the fourteenth century ; Dr. Macray in his catalogue assigns both to
the beginningof the fifteenth century, but would now put R' c. 1350'.

' In chap. xiii of his Irish Writers Ware gives the incipits of the following
lives of the R recension : Aed mac Bric, Ailbe, Bairre, Baithin, Berach, Boetius,
Brendan, Cainnech, Ciaran of Cluain, Ciaran of Saigir, Coemgen, Colman of
Dromore, Colman Ela, Columba of Tir da glas, Comgall, Enda, Fechin, Finan,
Finnian, Fintan, Flannan, Maedoc, Mochua, Molaisse, Moling, Molua, Ruadan,
Samthann, Tigemach. (Eleven of these lives have the same incipit in S, but
there is no reason to suppose that Ware knew that MS.) For his account of
these hves Ware clearly used R^, for in a volume of his Collectanea in the
British Museum i.Cod. Clar. 39 = MS. Add. 4788) there are extracts from
saints' lives clearly made from R'; for Ware has copicd in extenso the life of
Boetlus as it exists in R-, noting its deficiency ; he further notes : ' ad finem MS.
de vitis sanctorurn habetur Calendarium Hibernlce.' This is the Felire of Aengus
which now, as we have seen, forms part of R^. In his extracts Ware also cites
the R lives of Gerald and Ita, which he has accidentally omitted in his printed
work. Moreover three of the above lives, Ailbe, Boetius, and Ita, do not now
exist in R', and as R' has Ware's arms stamped on the binding, it must have
been as incomplete then as it is novv. Ware has also copied some of the obits
from R-. Ware follows the mistake of R' and R^ in calling Mochua Mochua of
Balla, though the life clearly belongs to Mochua of Timahoe. Colgan was more
cautious. In F the word Balla is crossed out, and a marginal note is added :
' sed hic est alius ab illo Ballensi.'

Ussher also used the R recension, though less frequently than M T. The
beginning of the life of Enda is alluded to by him, Works, vi. 533 ; Fechin 5§ i,
3, 10, 12, 22 = ib. p. 538 ; the life of Colman of Dromore (R' f. 50", R- f. 210"
= C S cols. 827-9 §§ I, 3, 4; is cited ib. p. 529 (here Ussher's text is nearer S
than R, and at p. 475 he cites the S life of Mochuda (Carthach) as ' alius
scriptor') ; the R text of Ciaran of Cluain is certainly cited ib. p. 525, for Ussher
has the false reading ' sylua ' (R; for ' insula ' (S), v. infra i. 207 note. The
passage from the R text of Cainnech's life given in the note to Cain. § 41 is
cited by Ussher at p. 526. Ussher no doubt borrowed R' or R-, or both, from
Ware ; cf. Ware's letter of Sept. 21, 1627 : ' It is the least token of thankfulness
I can show for the many favours I so often receive from your grace's hands, to
let you have the view of all such old manuscripts concerning the affairs of this
kingdom which corae unto me ; especially knowing the good useyour graveand
deep judgment may make of them ' (Ussher's Works, xvi. 461).

2 Who apparently got them both, together with a Register of St. Mary's
near Dublin, for the sum of ten and si-vpence ; see No. 3852 in Rawlinson's
copy of the Chandos Sale Catalogue with prices affixed, now in the Bodleian.

^ Even this date (and a fortiori Mr. Madan's date for R') would be fatal to
Colgan's theory that the lives of the R recension are due to the pen of Augustine
Magradoigh or Magradin, a canon of Oilen na Naem or Saints' Island, one of
the continuators of Tigernach, whose death, in his fifty-sixth year, is entered
in the continuation of that Chronicle at the year 1405, where lives of saints are

xxii INTRODUCTION

Mr. Madan, who most kindly went into the qnestion at mj' request,
was inclined to place R' in the first half of the thirteenth, and R- in
the first half of the fourteenth century. Certainly, as we have seen,
there must be an interval of some years between the two.

It remains to say a few words as to the character of the three
collections, S, M T, and R. The lives in S are curiously disparate in
character ; for whereas some contain extremely primitive, not to say
savagc elements ', others are late and meagre epitomes ^ while others
again show the degenerate verbiage of the professional hagiologist''.
The primitive characterof some of the materials used by the compiler
of S is further illustrated by the early form in which many of thc
Irish names of persons and places appear ; and by the retention of
Irish words and phrases which the other recensions, as a rule, have
obliterated*.

M T represents a literary recension of earlier materials fairly evenly
carried out. Things likely to cause difficulty or scandal are toned down
or omitted', and style and matter are more homogeneous than in S.

R represents a still later stage. The object of the compiler is
homiletic, 'to the use of edifying.' His sources are nearer akin to S
than to M T. Often he retains the S text practically unaltercd. In
other cases lives already evidently abbreviated in S are still further

mentioned among his works ; cf. 0'Curry. MS. Mat. pp. 74, 75. Colgan says,
e. g., A. S. p. 710: * saepius monuimus authorem uel coUectorem uitarum . . .
in Codice . . . Insulensi fuisse Augustinum Magradin'; cf. ib. 602. This idea
Colgan says that he tooU from Ware (ib. p. 430"). But I cannot find this in
Ware. Ware says (ch. xi) that Magradin ' writ the Lives of the Irish Saints'.
But as he places all the lives of the R rccension under ' Biographers of an
uncertain age', he implies that they were not by Magradin. In A. S. p. 113"
Colgan cites the R text of the life of Ciaran of Cluain as Magradin's without
any other reference. (That it is thc R text is provcd by the false rcading
'silua' for 'insula', which Ussher also has.)

' e. g. Aed mac Bricc, Comgall, Finan of Cenn Eitigh. See the Introductions
to these lives, infra.

2 e. g. Carthach, Ciaran of Saigir, Coemgen, Cronan, Moling, Baithinc,
Macnissi, &c.

' e. g. Flannan, Mochulleus.

* In the lifo of Ailbe S § 50 = M § 43 (infra i. 61) is an Irish verse, which
in S is fairly intelligible ; in M T it has become hopelessly corrupt, in R it is
omittcd. In the same life the interesling word diherc S § 36 is omitted both
by M T and R, infra i. 58. notes. There is a similar case in the life of Caiimech,
S 5 45i V. infra i. 165-6, notes. Per contra in the same life § 33 l — S § 41) the
horrible practice of the Scandinavian wiltings of tossing children on the points
of spears is rightly callcd ' pall-cheid', i. e. the foreign art, in M, whereas S
reads ' gial-chcrd', a word meaning hostageship or obligation, and therefore
quile iiiappropriale here. Again, in § 39 ( = S § 47') the Irish word domdelh is
omittcd both by M and R i. 167, notes) ; vvhile in § 9 ( =i S § 12) the Irish phrase
ofwelcome is given without translation in S, with translation in M, and is
omittcd altogether in R.

' Sce the Introductions to thc lives of Abban, Ailbe, Cainnech, Finan, and
Macdoc.

THE MANUSCRIPTS xxiii

shortened, especially by the omission of names of places and
persons'. The process of expurgation is carried further than in
M T'. The additions of R are sometinies explanations of things
which might seem obscure', but by far the greater number of R's
insertions are due to the homiletic purpose of the compiler, and
consist of pious or moral reflexions*, scripture quotations and
paralleis, especially paralleis to those miracles vvliich niight cause
difficuUy or incur disbelief^ But the compiler of R not only
abbreviates, expurgates, and ' farces ' his materials, he also conflates
them. The insertions in the life of Finnian of Clonard have already
been noticed °. In the life of Coluniba he conflates materials vvhich
exist (in part) separately in S '. But his great achievement in this
line is the life of Brendan printed in these vohimes, and here he has
earned our gratitude by preserving for us materials vvhich exist
nowhere else *.

PART II. THE SEPARATE LIVES

Vita Sancti Abbani abbatis de Magh Arnaide'. The life here
printed is from M, f. 138'', collated for the first tvvelve sections with
the sister MS., T, f 135'', the remainder being lost in T owing to
mutilation. There is another life in S, f. 140'' (C S, cc. 505 ft"). Our
life vvas printed by Colgan A. S., pp. 610 ff., probably from M ; and
also by the BoIIandists, A. S., Oct. xii. 2760'., from Colgan's text

1 See Z. C. P. V. 440-1,

^ Thus Fin.<>n § 13, toned down as compared with S § 16, is omitted by R
(cf. ib. § 16, notes") ; ib. § 9 = S § 10 is much more expurgated in R than in
M T ; so Munnu§ 19; v. notead loc. ; cf. Z. C. P. v. 441-2. Unfortunately, R also
' expurgates ' things of great beaut}-, i. 150, 215, notes ; infra, p. xciv.

' Z. C. P. V. 442-3 ; cf. i. 37, note 13. A curious instance wliere R has mis-
understood the S text is given in the notes to Fintan § 16. Here S reads 'in
relitjuis sanctorum ' ; R takes this as = in reliquis sanctis, and paraphrases
' cum aliis qui orabant ' ; but M's reading, ' in cimiterio,' shows that ' reliquis '
is for ' reliquiis ' in the sense of the Irish ' relic ', a burying-ground.

* A curious instance is cited in the notes to Ailbe § 47.

^ These characteristics of R's manner may be seen in several of the lives
printed in the present collection ; cf. e. g. Berach 55 9 ad fi"" 10 ^^^ ^n. ;
Enda §§ 4 ad fin., 7 ad fin., 14, 17; Fechin § 8 ad fin., 14; Gerald § 11 j
Mochua § 10.

« Above, p. xvii. ' Z. C. P. v. 435-6.

' See the Introduction to this life, and the references thcre given.

' There are pedigrees of Abban in LL. 352" ; L Br. 20' ; Rawl. B. 502 f. 51"' ;
Fel.- p. 228. In the Calendars he has two dates, March 16 and Oct. 27. The
latter is the date of his death, as the lives show. Colgan gives his life at the
former date ; Fel., Mart. Tall., Gorman, give him at both dates ; Mart. Don. only
at the former. The pedigrees make him son of Laignech, whereas the lives
call him son of Cormac. The latter is probably due to a confusion, perhaps
intentional, with his family name Mac Ui Cormaic, under which name he appear.^

xxiv INTRODUCTION

collated 'cum codice Hibernico Dubliniensi ' ; by which is probably
meant not an Irish life of Abban, but merelj' a Latin life written in
Ireland ^ Anyhow the text is of httle value critically. Some of
CoIgan's errors are corrected, but others, thougii glaring, are retained,
and new ones are added.

The S text is shorter than that of M, but cannot be derived from it,
for it contains a section (§ 39) which is not in M, while in § 40 its
version is clearly more original than that of the corresponding section
of M (§ 45), which has been altered so as to do away with Columba's
confession of blood-guiltiness *. On the other hand M retains the
Irish verses in § 3 which S omits ; and the reference to the author of
the hfe in M § 26 ad fineni is clearly more original than the corre-
sponding notice in S § 21 ^ Hence S and M would seem to be
independent recensions of the same original.

The M text has been largely ' farced ' for homiletic purposes.
Thus the introduction is clearly a later addition. The Hfe (like
many other hves) began originally with the words : ' Fuit vir vite
vencrabiHs' in § 2*. The homiletic character of §§ 10, 29, 48, 53, is
obvious ; and the same atmosphere pervades more or less other
parts of the work. Indeed on a first reading this homiletic motive
was so unpleasantly prominent, that I doubted whether the life was
worth reprinting. Further study, however, showed that underlj'ing
this ecclesiastical whitewash were features of great interest. Apart
from the valuable topographical details as to the foundation of groups
of churches in Munster (§§ 22, 23), North Leinster (§ 27), and South
Leinster (§ 28), the mythological importance of the life is considerable.
It seems clear that a cycle of stories connected with the Celtic
Water-God has got attached to this saint ; perhaps through some
vague idea that his name was connected with ' abann ', the Irish word
for river. This character comes out not merely in the incidents

in the churches dedicated to him in Scotland, Forbes, Calendars, pp. 299 f. He
is invoked in the ancient Irish Litany L L. 373", L Br. 23'': ' Tri 1. fer graid.
firriglaich [fir riaglach L Br.] cach hae, do Gaedelaib lotar i n-ailithri i n-oenscnud
im Abban mac hiii Cormaic,' i. e. (I invoke^ the thrice fifty men in orders of the
Gaels who went on pilgriraage in one company (lit. synod") with Abban. This
is evidcntly an allusion to the incidcnt related in § 19 of our life. Tlie next
invocation is : ' Tri 1. ailither ailc dollotar la Abban in h-Erinn di nieraib
ROman 7 Letha,' i. c. thc thrice fifty other pilgrims who camc with Abban to
Ireland, of tlie men of thc Romans and of Latium ( or Annorica]. Colgan would
identify these with the hundrcd and fifty companions of Abban in §34, which is
less certain.

' In A. S. May iii. 378, the life of St. Carthach or Mochuda, vvhich is eer-
tainly of the M T recension, is said to be taken ' cx antiquo MS. Hibeniico'.

2 See notes ad loc. ; and cf. Recves, Adamn. pp. 253 If.

3 Sce note ad loc.

« The Bollandists have rightly seen this, and brackct tliis and many other
passages as interpolations.

THE SEPARATE LIVES xxv

related (§§ 12, 16-19, 24, 30, 52) but in the special power over the
vvaters which is expressly attributed to the saint '. There are also
features suggestive of a solar or fire god (§§ 14, 34) and of the patron
of vvild animals (§§ 7, 31, 35), these last being not impossibly con-
nected, as in the case of the Greeic Apollo. The Neptune element is,
however, niuch the more prominent. Where the mythological
element is so distinct, it is not surprising that the historical element
should be correspondinglj' vague. Thus on the one hand Abban is
made the son of a Cormac king of Leinster, who is probably intended
for the Cormac son of Ailill, vvho died, according to the Four
Masters, in 435 ; he is also a contemporary of St. Patrick, vvhose
activity in Ireland extended, according to the traditional view, from
432 to 492 or 493', and a nephew and pupil of Bishop Ibar (+500,
50 r, or 504). On the other hand he is a contemporary of Finnian of
Clonard (+549), Brendan of Clonfert^ (+577 or 583), Columba (+597),
Gregory the Great (+604), Munnu (+635) and Moling (+697). To his
biographers these dates vvould occasion no difficultj', as they give
him a life of 310 or 317 years (§ 17 and note). It is probable that
he belongs to the sixth and seventh centuries, and that his life has
been prolonged backwards by local patriotism, the process being
helped by silently dropping three or four links in his pedigree*.

The Bollandists suggest that the lives of tvvo Abbans have been
fused together^ In a sense this is true. But it is an historical and
a mythological Abban that have been combined, rather than tvvo
distinct historical personages.

There is an Irish life of Abban occasionally cited as Ir. in
the notes. It is found in two MSS., viz. R.I.A. Stowe MS. No. 9,
p. 205, and Brussels MS. 2324 x 2340 f. 146, both of which were
probably taken from the same original ^ This contains most of the

' See the notes to §§ 17, 18. Even in the purely homiletic § 10 the same
character is maintained, one of the texts apphed to Abban being Apoc. xi. 5 :
' potestatem habent super aquas.'

- The Bollandists, following Colgan, understand this to refer to that very
shadowy saint, Sen-Patraic, or Old Patrick. who is commemorated at Aug. 24.

' There is appropriateness in making Abban, the water-saint, a friend of
Brendan the navigator.

* See above, p. xxiii, note 9.

^ One, the older saint, the traveller, the founder of the churches in Connaught
and Kerry, buried at Killabban ; the other, the later saint, founder of the
churches in Meath, Leinster, and Cork, buried at Moyamey. The two festivals
are explained in the same way. A third person has also been mixed up accord-
ing to their view, viz. the Irish monk Abbennus, the mythical founder of the
monastery of Abingdon, Hist. Monast. de Abingdon (R.S.), i. 2-3; cf. §§ 13-16
of the life.

^ The Stowe MS. was written in 1627 by Domnall 0'Duinnin (Dineen). Of
the fifteen lives contained in it, ten are found also in the Brussels MS. 2324 x
3340; viz. Abban, Ailbe, Bairre, Carthach, Cranatan, Finan of Cenn Eitig,

xxvi INTRODUCTION

incidents of M and S, but is nearer to the latter', though it is not
directly dcrived from either. It is probably incomplete at the end •.
Colgan (A. S. p. 651") says that he had two Irish lives of Abban.
One of these was certainly the above-named Brussels MS., which
is one of 0'CIery's MSS.^ What the other one may have been I do
not know.

Vita Sancti Aedi episcopi filii Bricc '. This life is printed here
from M, f. 134'', collated with T, f iio''. Two other Latin lives of Aed
are known, one in S, f. 108'' (C S cc. 333 fi".), the other in R' f. 97",
R^ f. 149'', and F. p. 165. The life vvas printed by Colgan, A. S.
pp. 418 ft", probably '^ from M.

Finnchua, Fursa, MoLiga, and Senan. Of these, three, viz. Bairre, Cranatan,
Fursa, are definitely stated by 0'Clery to have been copied from a vcllum book
belonging to Domnail 0'Duinnin in 1629 ; tvvo. viz. Finnchua and Senan, are
definitely stated to have been taljen from other MSS. Inregard to the remain-
ing five, viz. Abban. Ailbe, Carthach. Finan. and Molaga, noihing is stated as to
thc source whence they were derived ; but probably they also come from the
Dincen Velhim. But if so, one or othor, or both, of the scribes took extra-
ordinary liberties with the original. For not only do the two MSS. differ con-
stantly in vocabulary and phrasing. even while preserving the same sense ; but
one is sometimes shorter and sometimes longer than the other, while the Brussels
MS. has two chapters which are in the Latin lives but are omitted in Stowe.
In other points, too, the Brussels MS. is nearer to the Latin, and perhaps rcpre-
sents a revision made by some one who had the Latin texts before him. Where
it is necessary to distinguish between the two MSS. they are cited as Ir. (Du.J
and Ir. (Br.) respectively. They differ luither in the divisions of the chapters.
OCurry prints c. 26 of the Stowe text in Manners and Customs, iii. 44, but does
not say whence he got it.

* Thus it contains § 39, which, as we have seen, is not in M.

^ In the Stowe MS. is a note by a later hand : ' ni fes dam an i crioch a
bhetha,' i. e. 1 don't know whether this is the end of his life ; while 0'Clery
notes : ' ni fuil Jiiiil sunn ar bhethad Abb.ain,' i. e. there is no finit here to the
life of Abban.

' A life of Abban stands first in the list of Irish lives of saints cited above,
p. X ad calcem, from Rawl. B. 487, f. 74 v".

* Pedigrees of Aed are given LL. 347'', L Br. 13', BB. 215/, Laud 610 f. 38"^,
Rawl. B. 486 f. 35'' ; also in the metrical Naemsenclius, BB. 230'' ; he is de-
scended from Niall of the nine hostages. In the F^Iire Nov. 10 he is called
'don rigraid', of the princes, which agrees with this royal pedigree, tliough a
gloss on thc passage interprets thc phrase metaphorically as meaning that he
was ' de sanctis '. Nov. 10 is his ordinary date in Ihe calendars ; thc Martyro-
logy of Tallaght gives him at Fcb. 28, and it is at ihat dale that Colgan givcs
his life. Unfortunatcly thc Martyrology of Tallaght is dcfective for November.
so we cannot tcll whether it mentioned him again at Nov. 10. Nov. 10 is the
date of his death in our life. The S and R texts do not give the day, Ihough by
thcir use of thc vvord 'hodie' in describing his dcath, thcyshow that thcy were
intended to be uscd as homilieson hisanniversary. A later entry in Mart. Don.
at Nov. 16 says. ' do rcir a bhethaidh is aniugh ata a flieil,' i. e. accordiiig to his
life his festival is to-day. The statcmcnt is not true of any of our existing lives.
If Nov. 10 is his death day, Fcb. 28 may be a festival of dedication or translation.

" Colgan's text agrees closely with M. In only one instance havc I noticed
that it agrees with T against M (viz. 'sensit* for 'sentit ' in § 20;. In § 3
Colgan omits the word 'intcger'. In M this word is written above the linc,
and might be ovcrlooked. In T it occurs in the text.

THE SEPARATE LIVES xxvii

The three recensions M T, S, and R are often very close together,
shovving that they all come from some coinmon original. And S is
clearly nearest to this original, vi^hich R and M T have edited
independently. R is of the two much nearer to the common source
than M T ; there are the usual omissions of proper names, &c.,
and the usual insertion of ecclesiastical padding, but the only section
of the S text which is omitted wholly by R is § i8. The M T editor has
gone to work much more drastically. He omits the most characteristic
parts of S, §§ II, 13; and the whole of §§ 19,21,22,33,36,39,42-4,49,
51. He also tones down passages in his original which might be
likely to cause difflculty or scandal '. The only positive addition
madc by M T is in § 6 (consecration of Aed as bishop). The M T text
is therefore of little independent value, but is interesting forpurposes
of comparison as a specimen of the way in which earlier lives were
treated by later scribes. The S text itself shows signs of compila-
tion from various sources. Thus the story of Aed's chariot flying
through the air is repeated in different forms no less than four times
over (§§ II, 19, 36, 42); and in all four cases the story is retained
by R and omitted by M T. I know no Irish life of Aed mac Bricc.

By origin Aed belongs to Neath or the southern Hy Neill ; and
that is the main sphere of his activity according to the lives, though
we find him also in his mother's country, Munster, and in Connaught
and Leinster. Nothing, on the other hand, is said to explain his
connexion with Slieve League in Donegal, where his cult still
survives, unless the incident in S § 16 (much altered in M T § 12),
refers to that district -.

' Compare 5§ 9. n, 14 with the corresponding parts of S referred to or cited
in the notes. In the last-named section the curious story of the birth of Aed
Slane is omitted, which the S text has transferred bodily from the secular
literature ; cf Zimnier in Giltt. gel. Anz. 1891, p. 170. In the original story
(LU. 52'' 10 ff. 1 Finnian of Magh Bile is associated with Aed. [R omits the
whole section.] It was this expurgated character of the MT recension which
commended it to Colgan. He says of R ,and the remark is a fortiori applicable
to S, which Colgan also refers to lower down i that it contains * quaedam . . .
quae plus examinationis postularent quam apportant utilitatis'. p. 422". From
the fact that in § 31 the monastery of Inishboffin in Lough Ree is spoken of as
still existing. Colgan argues that our life must have been written before 1089,
when that monasterj' was destroyed bj' the Danes.

^ In S Aed produces a fountain in order to wash the heads of three decapi-
tated maidens. I have suggested in the Index that this ' Fons Puellarum' may
be the ' Tobur na m-ban-naomh' or Fount of the female saints, at the foot of
Slieve League. For the ' tres puellae ' of the S R text, M T substitutes ' tres
uiri '. and Colgan in his note on the pas.=age says that near Killare in West
Meath, Aed*s principal church, was a fountain called 'Tobur na b-fear', or the
Men's fountain. We seem to have here an interesting case of a legend being
told in two different forms to account for two different place-names. Colgan,
p. 423*", notices his connexion with Slieve League. and a seventeenth-century
note in R- says : ' colitur ac apud Sliab Lieghe celebratur diuinis sacrificiis et

xxviii INTRODUCTION

Mythologically he seems to shovv traces, not perhaps very distinct,
of a fire or solar deity' or hero (cf. § 6, and S §§ 11,19, 22, 36, 42), and
it is not out of harmony with this that he appears as a tamer of
animals (§§ 9, 22 ; S § 14), a healer of disease ' (§ 13), and a releaser
of captives (§§ 23, 25, 38 ; S §§ 37, 49).

In the historical framework of the lives there is not much to take
exception to. Aed himself is said to have died in 589. He is made
contemporary with Ciaran of Cluain, +549 ; Becc mac De, ^553 or
558 ; Molaisse of Devenish, ^564 or 571 ; Diarmait mac Cerbaill, ^565
or 572 ; Columba +597 ; and Cainnech, ^599 or 600. Less probable
is his association in the S R text with Brigit, who died according to
F M in 525 ; and with Rioc, if the latter was, as the R text of § 31
and other authorities assert, a nephew of St Patrick ^.

Vita Sancti Albei archiepiscopi de Imlech *. This hfe is here
printed for the first time from T, f. 132'' collated with M, f. 135'' bis.
T is taken as the basis rather than M, because M is unfortunately
mutilated by the loss of a leaf, f. 137, in the middle. Two other
Latin lives of Ailbe exist ; one in S, f. 90" (C S cc. 235 ff.) ; the other
in R'', f. 130''. In R' this life has been lost, owing to the mutilation of

multifariis graciarum actionibus decimo die mensis Nouembris.' Colgan also
says on § I that his birth stone with the cavity still existed in his daj' in the
churchyard of Killare, and was visited with great devotion.

' This raay have been helped by his name, aed being one of the Irish words
for fire.

' On this incident and the quaint explicit of R* founded on it see above, p. xx,
note 2. This side of his character, though not prominent in the lives, comes
out in other traditions about him. In a fragmentary life of Brigit in Rawl. B. 512
he is callcd * suiliag', i. e. professor-Ieech, or mcdical expert (f. 33'^], and Brigit
goes to him to cuie her headache. And Mi'. Stokes, in a note on the parallel
passage in thc Lismore Life of Brigit, points out that this conception of him is
old, for in a charm printed by Mone from an eighth-century MS. ^Hj'mni Mcdii
Aeui, iii. 181, 182) the following lines occur : —

Aido mech Prich beniuola posco pura precamina,
Ut refrigerat (sic) flumina mei capitis calida.
Curat capui cum renibus, &c.

And again : 'meum caput ut hberat.' (Lismore Lives, p. 324; cf. R. C.
xxi. 267 8.)

' Dr. Todd, however, regards this relationship as a later fiction, basing his
argument largely on thc chronology of the lives of our saint, Liber Hymnorum,
pp. 114-16. The name Acd is freguently anglicized into Hugh, and the trans-
lator of the Annals of Clonmacnois notices that some courageous chronologers
idcntified our saint with .St. Hugh of Lincoln, p. 91. An account of Aed's
wouder-working b.ichall enclosed in a metal shrine is in Mart. Don. p. xli.

' Tliere are pedigrces of Ailbe in LL. ^^g'^, L Br. 16°, BB. 219" ; cf ib. 232"
ad calccm, Rawl. B. 502 f. s^"", Laud 610 f. 38'', Fel." p. 206. Ilis day in the
calendars is Scpt. 12, but Mart. Tall. gives him also at Sept. 10. As Mart. Don.
notes, he is one of the saints celcl>tated in Cuimin of Connor's poem on thc
saints of Ireland, I. 61 of Stokes' eciition, Z. C. P. i. 59 fT. And. as Mart. Don.
also notcs, thcrc is a metrical rule attributcd to him beginning 'Abairdain fri
mac Sarain ', i. e. tcll for mc to the son of Saran (cf. also Mart. Don. Mar. 15).
This has bccn printed from four MSS. by Mr. Joseph 0'NeiII, ^riu, iii. 92 fT.

TIIE SEPARATE LIVES xxix

that MS. at the cnd '. The Bollandists (A. S. Scpt. iv. 26 ff.) give
an historical criticism of Ailbe's liCe ; but they do not print any of the
above texts '.

The three recensions M T, S, R all clearly go back to a common
original. S is certainly nearest to that original, vvhich M T and R
have independently edited, R being of the two much thc nearer to S.
R, however, omits many interesting details, names of places and
persons, and also whole sections (S §§ 35, 37, 40, 44, 50). R also
makes additions to the text of S, but they are usually of the nature of
ecclesiastical padding', scriptural parallels, and the like, and seldom
increase our knowledge. M T also omits whole sections of S (§§ 23,
26, 28, 38, 41, 44), and it should be noted that, except in one instance'',
these omissions do not coincide with those of R. M T also omits
many interesting points in S " ; and both of the later recensions show
a tendency to tone down or omit points in their original which were
likcly to give offence or not to be understood ". But M T, like R, also
makes additions of its own ', somctimes of doubtful value.

' This life a!so exists in F, p. iii, and among Ware's Transcripts (copied,
like F, rrom R»\ Cod. Clar. 39 ( = MS. Add. 4788) f. 72.

^ They knew of the three recensions mentioned above, but say of all three :
* non sunt nisi quaedam figmentorum farrago, quae risum pariter ac stomachum
lectori moueant.' They cite a letter from Hugh Ward saying : ' eius vitara
habeo ex duobus diuersis codicibus Hibernicis et aliis duobus Latinis. . . . Vita
quam fecit latinam D. Osullevanus ex codice comitis de Birhaven etiam est penes
me.' The two Latin codices contained probably two out of our three lives.
Whether the two Irish codices contained two different lives, or only tvvo copies
of the same Hfe ; whether either or both of these were identical with the life
which 0'SuIIivan translated into Latin, and with the Irish life mentioned below,
I do not know. The BoIIandists note that a mass for St. Ailbe'3 day occurs in
the Missal of Clement XII printed at Paris 1734.

^ A curlous specimen is given in the notes to § 47.

* The omission of the story of Conchobar and the Crucifixion, S § 3. But as
this involves an anachronism of some four centuries, this instance may perhaps
be refiarded as an interpolation by S rather than as an omission by M T and R.

^ Apart from smaller omissions, such as proper names, compare §§ 32, 34,
38, 42 with S §§ 37, 40, 46, 50. In § 7 two separate miracles of S R (S §§ 7, 8)
are combined into a single narrative.

^ Thus in § 4 both tone down the skinless coracle of S into a ship in bad
repair ; in § i8 M T inserts words making the sin of the couple against the saint
detraction ; in S § 20 it is evidently a violation of the se.x taboo. Compare also
§§ 14, 19, 31 [where the obscure Irish word diberc is omitted also by R], 35,
with S §§ 16, 21, 36, 42. Note also in § 38 (= S § 46) how anxious R is to
explain that the 'inebriation' caused by the sainfs breath was a spiritual
inebriation.

' Compare e. g. §§ 9, 13, 21, 22, 33 with S §§ 10. 14, 15, 25, 29, 39. Both
in M T and R Ihere is a tendency to emphasize the inlluence of Rome which is
less prominent in S ; see notes to §§ 2, 22. In § 37 the omission of the reason
of the niission sent by Ailbe to Rome, viz. ' ut nouum ordinem celebrandi a Roma
deducerent', may be due to a wish to disguise the implication that the Liturgy
used by Ailbe had till then been non-Roman.

XXX INTRODUCTION

The only Irish life of Ailbe known to me isone contained in R.I.A.
Stowe MSS. No. 9, pp. g^ff., and Brussels MS. 2324-40^ 139 ff. (an
0'Clery MS.), both seventeenth-century transcripts of the same (lost)
original. This is cited occasionally in the notes as Ir. The refer-
ences are to the pages of the Stowe MS.

As to the relation of Ir. to the Latin lives there can be no doubt.
It is an abbreviated translation of the M T recension. The account
of Ailbe"s birth differssomewhat from § i of M T, but apart from this
it differs as a rule ^ only by abbreviation and omission '.

M}'thoIogicalIy Ailbe seems to have attracted to himself some of
the characteristics of a water deitj' (§§ 3, 4, 16, 20, 27, 45), and some
of those of a fire or solar deity (§§ 6, 7, 10, 24, 40). His association
with the wolves (§§ i, 44) is quite in harmony with the latter
aspect '.

Geographically Ailbe belongs both byorigin and work to Munster*,
though we find him occasionally in Leinster (§§ 27, 28), Connaught,
(§§ 35> 36) and (on landing in Ireland from the Continent) in Ulster
(§§ 20, 21).

In the case of Ailbe, as in the case of one or two othcr saints, we
have to consider the obscure question of pre-Patrician Christianity in
Ireland ^ ; for Ailbe is represented as active in the evangelization
of Ireland before the advent of St. Patrick (§ 22). The chronology
as it stands is frankly impossible. Three dates are given in the
Annals for Ailbe's death, 527, 534, 542. Even if we take the earliest
of these, it is impossible that a man who died in 527 could have been
actively preaching in Ireland for some time prior to 432 '. We have
therefore to consider whether Ailbe is really an early saint whose
life has been unduly prolonged forwards, perhaps in order to bring
him up to the Celtic standard of longevity ; or whether he is a later
saint whose life has been unduly prolonged backwards. I am
inclined to think, with the Bollandists, that the latter is more

' It diffcrs somewhat in § 30

2 It oniits altogether §§ 26, 36, 43, 45. A rendering cited in the notes to 5 30
shows that tlie translalor mistook tlie liniim of his original for lignuni. The
translation mnst be late, as is proved by the word siolla = cella § 28.

' From this point of vicw it is intcrcsting to notc that Ailbe is the name of
Macdath6's famous hoimd, Ir. T i. 96 ; Hib. Min. p. 41 ; and ihat thc father
of our Ailbe in the pedigrees is Olchii [gen. Olchon], thc great hound, or wolf.

* He appears as thc patron saint of Munster in some verscs LL. 367 lower
margin.

^ The mcntion in §5 2, 3. an<l notes, of British Christian slaves, no doubt
captivcs like Patrick himself, is extremcly intcresting as indicating one way in
which thc knowledge of Christianity may have been spread in Ircland.

^ In view of this initial impossibility it scems hardly worth whilc to analyse
minutcly thc chronolopy of the vaiious pcrsons with whom Ailbc is s.iid to have
come inlo relations. Ilerc again the Bollandists call in thc shadowy Scn-Patraic
to bridge the chronological chasm.

THE SEPARATE LIVES xxxi

probable, and that he really belongs to the end of the fifth and the
beginning of the sixth centuries. The carrying back of his activity
inay be due to one of tvvo contradictory motives. It may be the
work of local patriotism and local struggles for ecclesiastical indepen-
dence, anxious to givc the local saint priority over the national
apostle ; but it may also be due to the influence of Armagh, anxious
to show that even thc niost important provincial saints had been
obliged to accept their commissions from St. Patrick. The latter
view seems to me more probable ' ; but both motives may have
contributed.

The mysterious voj'age of Ailbe to thc Land of Promise (§ 46) will
be discussed later'-.

Vita Sancti Barri Episcopi Corcagie^. This life is here printed
from M, f 132"^ collated with T, f 109". Another life is contained in
R', f. 118'', R^, f. 137'', and F, p. 124. The latter covers much the
same ground as the former, but is on the whole later and less
original. It contains, however, one section, given in the notes to § 9,
which is not in M T. This is the famous story how Bairre rode
across from Britain to Ireland on a horse lent him by St. David *.
It is a question whether this incident was inserted by R from
a different source, or whether it was omitted by M T ' causa euitandi
scandali '. The former is more probable. This incident shows that
Bairre has annexed some of the attributes of a marine deity. His
full name, Findbarr or Barrfind ", ' vvhite-crest,' points in the same

' See especially § 22 and notes. ' Infra, p. clxxxiii.

^ There are pedigrees of Bairre in LL. 352.^, L Br. 20", BB. 223*^ ^cf. ib. 231"),
Ravvl. B. 502 f. 51 v", Laud 610 fl. 38'', 40''. His day is Sept. 25, at vvhich date
the Mart. Don. cites 11. 73-6 of Cuimin of Connor"s poem on the saints of Ireland
in vvhich he is celebrated. It also cites from LL 370 the table of paraliel saints
in which he is equatcd vvith ' Augustinus episcopus Anglorum ' ; and the Litany,
ib. 373'', in which the very first invocation is : ' secht noeb epscoip dec ar secht
celaib di aes raith in chomded i Corcaig m6ir la Barri 7 Nessan,' i. e. the
seventeen holy bishops and seven hundred men of the grace of the Lord at
Cork vvith Bairre and Nessan. The Mart. raliaght, LL. 363" gives him an
alternative date at Sept 26, whilo in the Islc of Barra his festival was held on
the 27th, Martin Westcrn Isles, p. 99: cf. the very curious account, ib. p. 92.
His cult vvas vvidely diffused in Scotland, and the Scotch Hagiologists have
bodily annexed him, making liim born and die in Caithness, and bishop of that
district, Forbes, Calendars, pp. 134, 240, 275. The Bollandists (u. s.^ make the
Scottisli saint a different person. The church of Fowey in Cornwall is dedi-
cated to him. The Gospel of Bairre is mentioned as a relic GG. p. 90. His
brother, Modichu, figures in a story in Three Fragments, pp. 42-4. The
Bollandists note that there is a mass for our saint in the Paris Missal of 1734.

' This incident is also in David's life, C. B. S. pp 132-3, according to which
Bairre, on his way acrcss, met with Brendan on his vvhale. In Mart. Don. Jan. 2
Bairre, in a ship, meets with Scuithin walking on the vvaves ; cf. Bi-an, i. 17 ff.

' This is the form given in tlie Mart. Tall. u. s. Barrfind is the name of
another marine saint who has given his name to Kilbarron (i. e. Cell Bairrfind)
near Ballyshannon, the Barrinthus of the Nauigatio Brendani, whose maritime
e.^cploits stimulated the imagination of Brendan.

xxxii INTRODUCTION

direction, suggesting the white tops of the brcakers'. Though by
descent a Connaught man, his activity seems to be almost entirely
limited to Munster.

The Bollandists (A.S. Sept. vii. 142 ff.) had three Hves of this
Saint : one, ' ex MS. Hugonis Varaei [? Vardaei, Hugh VVard] Minoritae
Hiberni ' ; another copied by Bernard Mede from a Corlc Lectionary ;
the third found among Henry Fitzsimon's papers. Ward's text may
have been either M or R ; the other two, of which the incipits are
given, I have not met with. The Boilandists considered them all too
fabulous to be printed. The present edition is not limited by such
considerations. Both the M T and the R text were printed by
R. Caulfield in 1864 (not always quite accurately -) under the title
' Life of St. Fin Barre '.

There is an Irish life of Bairre contained in the Book of Fermoy
f. 59*^ (imperfect) ; in Stowe MS. No. 9, f. i (much injured at the
beginning); and in Brussels MS. 2324 x 2340 f. 122'. This covers
much the same ground as the Latin lives, but contains verj' intercsting
topographical details. It is cited in the critical notes as Ir. There is
also a later Irish life, an expanded and slightly difierent recension,
contained in various eighteenth and nineteenth-century MSS.*

The chronological data contained in the Latin lives are slight.
No date is given in the Annals for St. Bairre himself. He is made
a younger contemporary of Brendan "' (^577 or 583) ; he is brought
into relation with St. David, for whose death the traditional date
is6oi, though Mr. E. W. B. Nicholson would put it back to 544";
with St. Gregory (^604) ; while Fursa (.' ^649) sur\'ived him. The
Liber of § 13 may be Liber of Aghaboe who died in 619'. These
indications seem to point to the second half of the sixth century as
the period of Bairre's floruit.

' 'Mane' and 'hair' are frequent kennings in Irish poetry for the crest and
spray of a wave, K. Meyer, Bran, i. 8, note 3.

2 Some of the mistakes arc due to tiie editor*s following the text of R^
instead of the more origina! text of R'. Caulfield's estimate of the date of M T,
c. 1200, is extravagantly early.

' These last two MSS. are cited in the notes as Du. and Br. respectively.
Here again they dilTer a good deal, though copied from the same original ; see
abore, pp. xxv f., xxx. CoIgan's quotation in tlie noticc of Talmach at March 14
is takcn from c. 10 of the Brussels copy ; which chapter is also cited, Mart. Don.
Sept. 24.

* e. g. R. I. A. Hodges and Smith, No. la, p. 506; King's Inns, Dublin,
No. 19.

' A quatrain printed in Fel.' p. 132 associates closely together Bairre,
Brendan, and Cainnech.

« Z. C. P vi. 451.

■^ Moling, suggested in one place on the margin of R' as an alternative
reading for Eoling in § 14, and adoptcd into the text of R^, is chronologically
inadmissible, as he survivcd tiU 697.

THE SEPARATE LIVES xxxiii

Vita Sancti Berachi abbatis de Cluain Coirpthe '. This life is
printed froin R' f. 58', coUated with R- f. 191'' -, and compared with
F, p. 275. It was printed by Colgan, A. S. pp. 340 ff. ; evidently froin
F'. The Bollandists reprintcd it from Colgan without correction,
A. S. Feb. ii. 832 ff.

This is the only Latin life of Berach that I know of. Like almost
all the lives in R it represents a late recension. This is shown
especially by the way in which the terms Scoti, Scotica gens, Scotia,
are used to signify the Scots and Scotland in the modern sense,
instead of Ireland and the Irish, as in ancient authorities.

There is an Irish life of Berach* in the Brussels MS. 4190 x 4200 f.
71, which is much fuller and more original than this degenerate
Latin text of R. Colgan has given some extracts from it translated
into Latin as an appendix to his edition. And this also is reprinted
by the Bollandists, u. s. pp. 838-9. The Irish life is occasionally cited
in the critical notes of the present edition under the symbol Br.

The historical data of the life are slight. The chroniclers do not
give us any date for Berach himself. From the persons with whom
he is brought into contact he would seem to have lived in the latter
part of the sixth, and the earlier part of the seventh, century. These
are Aedh mac Brenainn, chief of Teffia +589 or 595 ; Aedan mac
Gabrain, king of the Dabriadic Scots t6o6; and (in the Irish life)
Aedh, son of Eochaid Tirmcarna, king of Connaught ^577. The
Finnian and Ultan of § 19 are identified by Colgan with Finnian of
Movilla + 579, and Ultan of Ardbrackan + 657 or 663. The former
identification is quite possible ; the latter seems unlikely. Berach is
further made a pupil of Coemgen" of Glendalough, who died in 618

• There are pedigrees of Berach in LL. 347'', LBr. 14'' ; these make him son
of Amargen, son of Neman ; in LL. 373^* 53 he is called son of Nemall, son of
Nemangen ; in Fel.^ p. 74 son of Nemnann son of Nemangen ; in the Irish life,
c. 2. son of Nemhnall i'or Nemhuall) son of Nemargen, and so on the margin
of R^ ; in Rawl. B. 486 f. 39" he is son of Nemargen ; while Mart. Don., treating
of his sister Midabair, calls them children of Nemnann. son cf Amargen. His
day in all authorities seems to be Feb. 15. Colgan would identify him with
the Berachus, a monk of Columba mentioned in Adamnan's life, i. 19. Reeves
ad loc. thinks the evidence very insufficient, and so, no doubt, it is ; but the
identification is quite possible, and he has given his name to Kilberry in Soutli
Knapdale, Argyllshire ; Forbes, Calendars, pp. 278-9.

2 In R- there is ihere only"; a little miniature of the saint. This confirms the
view of the connexion of R- with Saints' Island in Lough Ree. Cluain Coirpthe,
novv Kilbarry [Cell Beraigh] in the parish of Termonbarry [Termon Beraigh],
is only about thirteen English miles from Saints' Island, and the scribe may
have wished to do honour to the local saint.

^ Cf. notes to §§ 3, 7, g, 12. 19, 25.

' The notice of Berach in Mart. Pon. is evidently taken from this.

^ The Mochoem associated with Berach in a quatrain printed in Fel.- p. 74 is
no doubt intended for Coemgen. So the original name of the saint commonly
known as Mochoemoc was Coemgen ; see his life § 6, infra ii. 166.

xxxiv INTRODUCTION

or 622. The introduction of St. Samthann vvho did not die till 739
must in any case be a mistake.

The life does not seem to have any sahent mythological signi-
ficance.

Berach seems to be ahnost entirely a Connaught saint '.

Vita Sancti Boecii episcopi de Mainistir Buite'. This hfe is
here printed for the first time* from the only vellum MS., R- f. 154''.
It is obviously incomplete at the end, although there is no mutilation
of the MS. The explanation of this fact has been given in Part I *.
The obvious blunders of R- have been corrected, as far as possible
by conjecture, there being no independent evidence for the text.
Two transcripts of this life, both made from R', exist ; one in F,
p. 178, the other among Sir James Ware's papers in the British "
Museum, Cod. Clar. 39 {= Add. 4788), f. 73 v»'. Mutilated as the
life is, enough remains to show that it is a combination of two lives
or parts of two lives. The first ends at § 18 with the death of Buite
on Dec. 7, and his prophecy of the future greatness of Columba,
born on that same day. With § 19 begins an account of ' miracula
Boecii in puericia', what would be called in the secular literature
of Ireland his ' macgnimartha', or youthful exploits". His maturer

' Col. Wood-Martin notes a well sacred to him in Dublin Bay, Traces of
Elder Faiths, ii. 98.

' There are pedigrees of Buite in LL. 351^, LBr. 19", BB. 221'', Rawl. B.
502 f. 51P, Laud 610 ff. 38'', 42", FeP p. 256. His day in the Calendars is
Dec. 7. The Mart. Tall. which is defective for Dec. gives him a festival at
May 16 ; and the notes to the Felire for that day give as the reason for this
'quia in hoc die suscitauit Maelcaich transiens amnem siccis pedibus', Fel.^
p. 132, a reference to tlie incident narrated § 16, cf. § 28. Again at Dec. 11
the notes to the FeHre (ed.- p. 258) and a later hand in the Mart. Don. give
a festival of the ' Eleuatio Boeti ', which commemorates the incident related
in § 17 ^Reeves' cxplanation in Mart. Don. is quite wrong). The Mart. Don.
cites from LL. 370" the table of parallel sainfs in which Boetius is equated with
' Beda sapiens'. It also copies the Felire gloss on his name : * Buite .i. beo,
no buite .i. teine,' i. e. living, OT fiie. He is brought into curious relation with
the Ulster cycle of traditions. The missile ball containing the brain of Mcsgegra,
which caused the death of Conchobar, is said to have been revealed to him ; he
used it as his pillow in life, and it lay upon his grave after his death ; '7 is
nemedach gach aen fora racha incind Miscegra ic dol fria bas, 7 ata briathar
A brcth fodcs a Lagnib, 7 fortamlus doib iarsin,' i. e. and cvery onc is sure of
heaven on whom tiie brain of Mesgegra is placed at the time of his dcath, and
thcre is a prophccy that it will be carried south into Leinster, and will give
them predominance, Meyer, Oiitc. p. 10, cf ib pp. 18-20; M. and C. ii. 107-8.

^ §§ 4-6 were printed by Skene, Chronicles of the Picts and Scots,
pp. 410-11.

* Above, p. xviii.

^ Ware copics the mistakes of R", and in addition has a lacuna in § 27,
which sliows that he could not read his original ; F has corrccted the majority
of R'"s crrors quitc salisfactorily. There seems to be anothcr copy in Brussels
MS. No. 8967 ' cx MS. Hugonis Vardaei '. As it has the same defect as R^, it
is doublless merely derivcd from it.

' This class of tale is rcprescnted in both thc great Irish cpic cycles ; thus

THE SEPARATE LIVES xxxv

acts seem to begin again with § 23. As to the rclation betvvcen the
two parts, § 28 forms a sequel and expressly refers to an incident
in the former part of § 16. Section 30 (the sojourn in the monastery
of St. Tiiianus in ' Italy ') is a doublet of § 4 in the earher part. But
this is the only point in which the two parts, as we have ihem,
overlap.

The question of this visit to St. Tilianus is a very interesting one.
It has been pointed out very acutely by Mr. Nicholson, the librarian
of the Bodleian, that the 'Italia' of this story is almost certainly
a mistaice for Walia, and that the Tilianus is none other than the
famous Teilo of Llandaff, whose name is often written Telianus
in the book of Llandaff '. He a!so points out that a corrupt reading
in the life of St. David in Acta Sanctorum, March i, points to a place
in the ncighbourhood of St. David's called ' Llanerch Beudy' which
he would interpret as the plain (or clearing) of Boethius. This name
has not survived, but there is close to St. David's a Caer Bwdy
which he would similarly explain as Castrum Boetii ; and St. Teilo
was connected with St. David's as vvell as with Llandaff. A certain
confirmation is given to this hj^pothesis by the statement of the life
(§§ 30, 31 )> ''lat Boetius, while under St. Tilian, had the care of bees,
for the Irish tradition is that bces were introduced into Ireland from
Wales^ After this sojourn with 'Tilianus' the former part of the
life takes him to the ' fines Pictorum", where he is said to have
raised the king Nechtan from the dead, and to have received from

we have ' Macgnimartha Conchulaind ', or 'Ciichulainn's youthful feats ', a
section of the chief epic ' Tain bd Cuailgne ', and also ' Macgnimartha Find " ;
cf. D'Arbois, Catalogue, p. 174.

' Z. C. P. vi. 447 ff. A marginal note in F suggests a different solution :
' Lege Titi.ini, qui fuit episcopus Brixiensis' i,Brescia>; and the heading of
§ 30 is actually altered in accordance with this suggestion.

* By St. Modomnoc of Tibraghny; C. B. S. pp. 133-4; Fel.' pp. 74-5, 112,
465; Colgan. A. S. p. 147''. Solinus says of the Irish; ' apes non habent,'
M. H. B. p. x*. I cannot. however, follow Mr. Nicholson in bringing the
Pictish king down to South Walcs, and regard that part of the story as belonging
to the northern castrum Boetii, Carbuddo or Kirkbuddo in Forfarshire.

* I regard Mr. Nichol5on's conjecture as doing away with Boetius' continental
sojourn altogether ; nor can I regard the 'Germania' of § 4 as any more
authentic than the ' Italia'. It may be due to some ignorant scribe who thought
that • germani fratres' meant ' brothers from Germany '. Or it may be the
corruption of some other place-name. Mr. Nicholson in a postscript suggests
that we should read ' uiri de sancti Germani monasterio Ix, quorum decem
fuerunt [sancti] Germani fratres, et decem uirgines ', i. e. monks and nuns from
LIancar\'an, the foundation of which was attributed to St. Germanus. This is
certainly ingenious, and niay be right. These companions of Buite are invoked
in the ancient litany cited more than once already, LL, ■^ij,' 49 : ' Tri 1 fir ailithir
dar muir la Buti n-epscop, 7 x. nacboga corrath De,' i. e. the thrice fifty true
pilgrims across the sea with Bishop Buite, and ten holy virgins with tiie grace
of God. Here the number of the virgins agrees with the life, but the number
of ihe male pilgrims is thrice fifty as against thrice tvventy.

xxxvi INTRODUCTION

him the 'castrum' in which the miracle took place, §§ 4, 5. This
king is Nechtan Morbet, who reigned, according to Mr. Skene ', from
about 457 to 481. From him is named Dun Nechtain, i. e. the Fort
of Nechtan, now Duinnichen, near Forfar. Close by is Kirkbuddo,
the Church of Boetius, or Carbuddo, i. e. Castrum Boetii, perhaps the
' castrum ' of the miracle.

By origin Boetius belongs to the Cianachta of Bregh ; that district
seems to have been the sphere of his labours after his return to
Ireland, and there he founded his principal monastery, called after
himself Mainister Buite, the monastery of Boetius, now Monaster-
boice, in Co. Louth. But, as is usual in the lives of the R recension,
very few names of places have survived.

Nor are there many personages mentioned whereby the chronology
of the Hfe may be tested. Tradition may probably be trusted when
it asserts that Boetius' death synchronized with the birth of Columba,
and this in no way conflicts with the dates assigned to Boetius'
death 519 or 523'. This again is quite compatible with the dates
assigned above to Nechtan's reign. But if Teilo was really an elder
contemporary of Boetius, the date of Teilo's death, which is placed
about 563 X 566 by Rees, and in 604 by Ussher ', would have to be
put a good deal earlier. The St. Moduca of § 29 I have not yet
identified. Mythologically Boetius shows obvious solar affinities*,
§§ 3> 7> i7> ^9) ^"'i the story of the healing of the wolf, §§ 13, 14,
harmonizes with this. And from this and other points of view the
lifc is of great interest.

Vita Sancti Brendani abbatis de Cluainferta ^ 1. This life is here

' Celtic Scotland, i. 134-5. Monboddo, of which the first part is probably
fiiom, a bog or moss, is in the adjoining county of Kincardine.

^ If the statement cited by Reeves i^Adamnan, pp. Ixviii f.) from one of the
Irish lives of Cohimba, that in the year of the latter's birth and of Boetius'
death Dec. 7 fell on a Thursday, could bc trustcd, this would point to either
517 or 523 ; the coincidcnce of the latter date with the second of the two dates
given by Ann. Ult. is rather striking. The probable date of Columba"s death
is 597. Bede says that he was seventy-seven when he died \,H. E. iii. 4).
This would make him born in 520, vvhich agrees very fairly with the above
datcs.

^ See Dict. Christ. Biog. s.v. Teilo.

* Here again thc name may have helpcd these myths to crystallize round
him ; cf. the gloss cited above, buite .i. teine. that hjire.

' There are pcdigrees of Brendan LL. 349'', LBr. i5'', BB. 218/ (cf. ib. 232''),
I.aud 610 ff. 38-^, 40'', 41", Rawl. B. 486 f. 35'', Fcl.- p. 132. His ordinary day in
the calendar is May 16. A calendar printed by Forbes, p. 85, gives liim at
May 15. The Mart. Tall. at March 22 lias ' Egrcssio familie Brendini'; and at
that date Colgan has givcn somc cxtracts from his lives, including §§ 12-16 of
the present life. Zimmer, Z. f. dcutschcs Alt. xx.xiii. 296, 299. understood this
' egressio ' to refer to Brcndan of Birr, on the ground of a passage in the voyage
of Maclduin, R. C. x 72. But I am not convinced ; and cven if it bc so, I find it
ditGcult to belicve that the whole of the lcgcnd of Brendan, the navig.itor of
Clonfert, has been dcvcloped out of a misundcrstanding of this passage. Why

THE SEPARATE LIVES xxxvii

printcd for the first time' from R' f. 72'', collated with R' f. loi^ It
exists aiso in F, p. 50. In an article published in Zeitschrift fiir
Celtische Philologie, v. 124 ff , I have endeavourcd to point out the
importance of this R text in the development of the Brendan legend ;
and to that article I would refer for a detailed discussion of the
mutual relations of the various authorities, Latin and Irish -. The
chief points may be recapitulated here. The main characteristic of
R is that it is a conflation of a Latin Vita Brendani (V B) with the
ordinary text of the Nauigatio Brendani (N B)' which, however,
the compiler has edited after his fashion. The V B is followed to
the end of § 12 ; then the N B is taken up and followed to the end
of§66^; after which the VB is resumed, and continued to the end.
The conflation is crudely done. Thus having told from N B how
Brendan, in a single skin-covered coracle, and with only seventeen
companions, successfully reached the Land of Promise, the compiler
takes up the V B narrative, which relates how Brendan, with ninety

should the story not have grovvn up round the true Brendan ? I also think that
the relation of the Maelduin and Brendan stories requires further investigation.
(The two Brendansare associated togetherin our text, § 94, in the life of Ciaran
of Saigir, §§ 30, 31, in a story in Fel.' p. clxxiii, and in the Brendan story cited
below from Egerton, 1781, (S:c.) The Mart. Don. cites in reference to Brendan
11. 37-40 of Cuimin of Connor's poem, and the table of parallel saints LL. 370", in
which he is equated with St. Thomas the Apostle. In later times he was re-
garded as a special foe to the Scandinavian invaders ; perhaps he disliked tliem
as rival navigators, Three Fragments, pp. 262-6. His connexion with northern
Britain is illustrated by a storj- in Adamnan's Columba, iii. 17, in which he, with
Comgall, Cainnech, and Cormac Ua Liathain, paid a visit to St. Columba. He
has many dedications in Scotland, Forbes' Calendars, p. 287. Several writers
understand the allusions to Britannia in the lives as referring to Brittany. This
is carried out most thoroughly by Messrs. Baring Gould and Fisher in their
recent ' Lives of British Saints ' i. 233 ff. They have shown that the cult of
Brendan exists in Brittany ; but to maintain, as they appear to do, that wherever
a dedication or festival is found we maj' assume a visit of the saint, seems to
me very rash. The Brittany view is taken by the translator of the Brussels
Irish life. In the passage corresponding to § 87 below it is said that Brendan
founded a church : ' dianid ainm Bleit i ccrich Letha,' i. e. the name of which
is Bleit in the region of Armorica. Perhaps there is some confusion between
Tir Etha, Tiree, and Tir Letha, Armorica. And in the name of the church, said
to have becn founded by Brendan, Bledach, Bledua. Bleit, there maybe a trace
of the whale. ble<i in Irish. The present life, § 99. takes Brendan to ' the deserts
of Gaul '. Nor can I regard as more than fanciful the attempts to identify the
various islands visited by the saint, in some of which we seem to hear faint,
far-otr echoes of classical myth ; Calypso's cave and fountains §60, Odyss.
V. 57 ff.) ; the isle of sheep and the Cyclops hurling rocks (§§ 22, 58, Odyss ix) ;
thc Laistrj-gones (§§57-9, Odyss. x. Ii5ff.\

' The Bollandists do not print any life of Brendan,consideringthe whole story
too fabulous. They give an account of him, May iii. 599 ff.

^ Subsequent research has confirmed and strengthened the main conclusions
of that article, though it requires one or two corrections in detail.

' Mart. Dun. p. 130 distinguishes between ' Muiridecht Brenainn' i,N B) and
Betha B. (VBV

' See the critical notes at these points.

xxxviii INTRODUCTION

companions in three skin-clad coracles, failed for five j'ears to find
the blessed island, because, as St. Ita told him, he had sought it
' on the skins of dead animals '. He therefore returns to Ireland,
builds a single boat of wood, and with sixtj' companions, after two
years' further search, successfully achieves his quest ^ However, to
this very crudeness of conflation we owe the happy fact that the
R text preser\'es such a large amount of V B which has been sacrificed
in the work of more skilful compilers.

The next Latin text to be considered is that of M ; which letter
also serves conveniently to indicate Cardinal Moran's edition of this
text, printed in his Acta Brendani (1872). This also consists of
a conflation of a V B, in a recension very difterent from R, witli
the ordinary text of N B.'' The compiler of M omits all the travel
incidents of V B, except the Judas story, and the island supported
on four feet', no doubt considering that Brendan's adventures had
been sufficiently dealt with in the text of N B. In this way the
glaring inconsistencies of the R text are avoided, but mucli interest-
ing matter is lost.

The Codex Salmanticensis contains two Latin lives of Brendan,
f 69'' and f. i8g" (printed edition cc. 113 ff., 759 ff.). The former (S') is
also a conflation of VB and N B, but of a very simple kind. VB
is given in a much abbreviated form to the middle of §5^ where a
highly unskilful transition is made to N B, which is continued to the
end ; the death of Brendan is given from N B, and no return is made
(as in R, M, and Capgrave) to the text of V B ''. The latter text (S-)
is extremely interesting, because it presents us with an edition of
V B not only unconflated with, but wholly uncontaminated by, N B.
Unfortunately it has been very much abbreviated, to make it more
suitable for reading in church or refectory". The text of S-, though
much shorter than R, is nearer to R than to M ; and in spite of its

' In Bili's life of S. Macutus (Malo), c. 16, the companions of Brendan and
Malo number nine hundred and five in a single ship, where pcrhaps ' nongenti '
is a mistake for ' nonaginta '.

' Unfortunately as I think) Moran has removed the N B narrative from the
middle of thc M text. and printed it separately. For thc points at wliich and
the mode in which the compiler of the M text makes the transition from V B to
N B and back again, see the critical notes to §5 11, 66. Whcrever in thecritical
notes M is cited by chapters, this refers to Moran's text of V B (pp. i-a6) ;
where M is cited by pages, this refcrs to Moran's text of N B ,pp. 85-131I.

^ cc. 25, 26. * In Z. C. P. V. 125, note i, line 4, for N B read V B.

■' There is a long lacuna in S"s text of N B at thc end of § 14. This is not due
to any mutilation of the existing MS.. the break occurring in the middle of a line.
Evidently the scribe's ' Vorlage ' had lost one or more leaves at this point, which
the scribe ' as oltcn) omitted to notice.

' ' lectionalis modus nuilta cogit nos transilire,' §17; cf. 'multos alios eius
actus, compellcnte breuitatis angustia, praeteriuimus", § 12.

THE SEPARATE LIVES xxxix

sliortness, it has preserved some interesting points which arc not
in R'.

The last Latin text to be dealt with is Capgrave^ (Capg.). This
again is a conflation of V B and N B, made with considcrable skill.
Liice all Capgrave's lives, it is much abbreviated. The tcxt of VB
here used is closely akin to R. That of N B differs froni, and is
in some respccts supcrior to, the ordinarj' tcxt ; but it is not taken
from R'.

1 now turn to the Irish sources. Of these the first to be mentioned
is the Life or Homiiy published by Stokes * from the Book of
Lismore (L), a MS. in the possession of the Duke of Devonshire.
This is an Irish V B, unconflated with, but not uncontaminated* by,
N B. It is probabl}' based upon a Latin original'', though it contains
some things whicli are not in any of our existing Latin sources'.
It is not taken directly from any of them. In some points it shows
an affinity with M ; on the other hand it has many of the travel
incidcnts of R which M, owing to its mode of conflation, has omitted.

' See critical notes to §§ go, io2, ad fin. ; and especially the beautiful and
toucbing account of Brendan*s death, § io2 note, ad init.

- ed. Horslman, Clarendon Press, 1901, i. 136 fl". For convenience I cite
tliis compilation as Capgrave, though Horstman has shown that it is really the
work of John of Tynemouth, and that Capgrave did little be}'ond arranging the
lives in alphabetical ordcr.

' This is proved inter alia> by the fact that the Judas episode occurs at the
ordinary place, where, in R, it is omitted ; see note to § 59.

* Lives of Saints from the Book of Lismore (^Anecdota O.Koniensia, 1890),
pp. 99 ff.

' Marks of contamination are seen in the change from ' talam derrit ' of
1. 3561 (= terra secreta VBl to the ' tir tairngire ' of 1. 3564 (= terra re-
promissionis sanctorum, N Bj ; from the five years of unsuccessful wandering
in 1. 3954 ^V B' to seven years in 11. 3609, 3717 (,N B"i. The passage, I. 3609,
occurs in the story of the whale ; and 1 am inclined to think that the whale does
not belong to the original V B text at all. It does not occur in S-, the purest
V B text which we have. If this is correct, then R § 96 would be a later
addition.

* In this I differ from Zimmer's Essay, Zeits. f. deutsches Alterthum xxxiii.
129 fif. , 257 ff. This Latin original is possibly alluded to in 1. 3740: ' amal
atberat na scribinn,' i. e. as writings atfirm.

' One small addition has a curious explanation. In I. 3575, speaking of B.'s
first embarkation with ninety companions, the writer says : • nirbat cleirig uile '
(they were not all clerksi. If 'clerks' means secular clerks as opposed to
monks, this is an understatement, for none of them were clerks in that sense.
If it means ihat they were not all clerks in the general sense of ecclesiastics, it
is untrue. The explanation is to be found in the ninth line of the little poem
which follows ; ' nochu cleirchiu luid uile ' (^ninety clerks in all they went). The
prose writer has mistaken the Irish numeral ' nochu ' or ' nocha ' (ninety) for
the Irish negative 'nocha'. Some of these additions may come from Irish
sources ; e. g. the story of the calming the whirlpool, L 3617 fi"., is found in the
Irish Brendan story in Egerton 1781 f. 152'', on which see below, p. xli. The
whale might also come from this source.

xl INTRODUCTION

It is unfortunately incomplete. The latter part as printed by Stokes'
(from 1. 3880 onvvards) really belongs to the Fis Adamndin, or
Vision of Adamnan. Stokes and Zimmer saw this, but thcy did not
see the explanation, which is a pureiy mechanical one. In the
' Vorlage ' of the scribe the Ffs Adamnain foUowed the life of Brendan
immediately; owing to mutilation the end of the Brendan and the
beginning of the Fis werc lost, but the scribe copied on contentedly,
not noticing that anything was amiss^

I come next to the Irish life of Brendan contained in Brussels
MS. 4190-420011". 224 ff. (Br.). This is an extraordinarily conflate
work. The first forty-seven chapters consist of alternate slices of
a life identical with L and an Irish translation of NB'. The re-
mainder of the life is chiefly made up of matter identical with that
contained in the latter part of R (§§ 76-105) ; but in this are inserted
incidents taken from other sources, such as the tales of Brendan
and Dobarchu (c. 53), and the story of Brendan and the bird angel
(c. 67J which are found separately in Irish MSS.*

' And also as found in the Paris MS. and in Stowe MSS. No. ix. (For the
use of a photograph of the Paris MS. I am indebted to the kindness of the
late Mr. Whitley Stol^es.) All these three MSS. therefore go back to a
common defective ' Vorlagc '.

^ I have pointed out, p. .xxxviii, note 6, a similar instance in the text of S';
anotlier occurs in R^ f. 50, wlicre mcdiaeval and modern cataiog:uers have alike
failed to notice that, owing to mutilation, there isa sudden transition from the life
of Fursa to that of Moling. If this explanation is correct, it upsets all the argu-
ments which Zimmer has based on the supposition that the conllation of the
Brendan and the Fis was intcntional. That it is correct is strongly confirmed
by the Brussels Irish life to be mentioned next. The first part of this is taken
largely from a text closely resembling L. The part taken from this source cnds
preciscly at the point of junction of the Brendan and tlie Fis in L ; after which
comes this note : ' iste fabule sunt plux 1 plus) ad (ab) aho libro,' i. c. the follow-
ing additional stories are from another book. Either, then, the compiler had
a MS. mutilated like the 'Vorlage' of L (perhaps that very 'Vorlage'), and
noticed the mutilation ; or, if he had a text like L, he saw correctly that the
latter part had no real connexion with the Brendan story.

' The translation was made by some one who kncw little of the topography ;
thus 'SaltusVirtutum', which is the N B equivalent of 'CUiain ferta' (thc mc.idow
of the miracles 1, is retranslated as ' Leim na subaltaighe ', i. e. the Leap of the
Vlrtues ; so ' Mons lapidis ' in N B rcpresents ' Sliabh Liacc ', i. e. Slieve League
in Donegal. Br. retranslates this into ' Sliabh na Cloiche'. It is diHicuIt to
identify the text of N B uscd in Br. On the one hand it has a defect corre-
sponding with that already pointed out in the text of S' after § 14 ; on tlie other
it has the intcrpolation about Machutus, which belongs to that earlier part of
N B for which S' Iias substituted the text of V B. It is just possible that the
compiler of Br. and the scribe of S' may both have used the samc mutilated text
of N B, and that the substilulion of the beginning of V B for that of N B may be
the work ot" the scribe of S'.

* Thc former is printed by 0'Grady from thc Book of Lismorc in Melusine,
iv. 298 ; the lattcr by Stokes from the samc MS. in Lismorc Lives, p. xiii ; cf.
Mart. Don. May 16; it cxists also in Rawl. B. 512 f. 142". Other chapters in
Br. which do not exist in R are cc. 50, 61 (= S^ § 16), 66. The Judas incidcnt

THE SEPARATE LIVES xU

One othcr Irish documcnt niay be mentioned, though it only
contains a few incidcnts of Brendan's travels. It is found in Egcrton
MS. 1781 f. 152^; in the Liber Flauus Fergusiorum (R. I. A.) ; and in
the two Brussels MSS. 5100-4, p. 13; and 2324-40 f. 70''. The chief
interest of this piece is that the voyage of Brendan is motived in
an cntirclj' original way. The twelve apostles of Ireland were
with Finnian of Clonard, when suddenly a wondrous flower appeared
among them from the Land of Promise '. They all wish to start to
discover that land ; they cast lots who shall go, the lot falls on
Brendan of Birr, but he is considered too old for the quest, and
ultimately the younger Brendan sets out with 158 companions in a
single boat. Only a few adventures are given, and the piece closes
with the Judas incident.

The fame of Brendan as a navigator is of course the predominant
note in all these stories^ He has, however, annexed also part of
the domain of the solar or fire god (R §§ i, 3-5, 83). His prophetic
power is also insisted on (§§ 9, 15, 45-7, 102-3, &c.).

The historical setting of the narrative, both in the parts taken from
VB and in those belonging to N B, is free from chronological in-
consistencies. Of the persons mentioned who can be dated Brendan
himself died in 577 or 583; Brigit died 525 (F. M.), Becc mac De, who

occurs separately in Irish in the Book of Fermoy, f. 58". Other Brendan stories
which occur separately are the story of his birth, LL. 371", printed by Stokes,
Lismore Lives, p. 349; story of Brendan going to fetch his niother's soul out
of hell, Bibl. Nat. Fonds Celt. i f. 29'^; story of Brendan, Brigit, and the two
sea monsters, Rennes f. 74* ; Rawl. B. 512 f. 36" ; cf. Stokes, Lismore Lives,
PP- 333. 353- from the Franciscan Liber Hymnorum (infra, § 861. Giraldus
Cambrensis gives a summary of the Brendan story, evidently from N B, Opp. v.
127-8 ; he mentions a sanctuarj' of Brendan between Knock Brandon and the
sea, ib. 125, cf. p. 24, and calls the Atlantic, where the Shannon enters it,
'mare Brendanicum,' ib.31. A far-offecho of the Brendan story is heard in
Espinosa"s description of Teneriffe (Hakluyt Societj', 1907), who cites from
'the Kalendar' ; ' Fortunatae insulae sex numero . . . in Oceano Atlantico. . . .
Hic Blandanus (sic) magnae abstinentiae uir e.x Scotia pater trium millium
monachorum cum beato Maclonio [lege : Maclouio] has insulas septennis per-
lustrauit. . . . Maclonius gigantem mortuum suscitat', etc, pp. 28-9. The
Lections in the Aberdeen Breviary also make Brendan seek the ' fortunatae
insulae ', Pars Hiem. Proprium Sanctorum, f. 98 v". Otherwise they follovv
the N B.

' Cf. Ai!. § 46, and infra, pp. clxxxii f.

- The view of Zimmer that the original V B contained no travel incidents
I regard as wholly improbable in \iew of the agreement of R, L, M (cc. 25, a6),
S' (.§§ 4, 5", S-', Capg. in giving travel incidents not derived from N B. But
when Zimmer wrote, much of this evidence was not available. That he was also
wrong in saying that N B cannot be earlier than 1050 has likewise been subse-
quently demonstrated by the acquisition by the British Museum of a tenth-
cenlury MS. of NB (Add. 36736;. Moreover, the mistakes in this MS. le. g.
f. 169 r" 'Munensium' for • Mumenensium ', f. 175 r" 'bonis fratribus septem'
for 'bis fratribus septem ' ; cf. f. 176 r» 'cum quattuordecim fratribus') imply
clearly that it is a copy of a yet earlier MS.

xlii INTRODUCTION

foretold his future greatness, in 553 or 558 ; his namesake Brendan
ofBirrt57i F. M. ; Colum Cille is rightly represented as surviving
Brendan, as he did not die till 597. Of the two secular princes
mentioned, Aed, son of Eochaid Tirmcarna, King of Connaught, died
in 577, and Diarmait, son of Cerball, King of Ireland, died in 565 or
572. There is nothing impossible here. The only point in which
probability is strained is that whereas Brendan is said to have been
ninety-three when he died, he is made the foster child of St. Ita, who
survived till 570 or 577. In that case she must have been well over
a hundred at hcr death.

Vita Brendani II. (Appendix.) This is from a Bodleian MS.,
e Musaeo iii, and I know no other copy. The MS. is a large folio,
^Sh^ iiiin-> of about the end of the twelfth century ; it belonged
formerly to the abbey of Valle Crucis in Denbighshire'. The bulk
of the volume consists of commentaries on the prophets, but at the
end are a life of St. Bernard, mutilated at the beginning, and this
so-called life of St. Brendan. The latter is really a quite pcculiar
recension of the ' Nauigatio Brendani ', and has never been printed
before. The MS. is mentioned in Hardy's Catalogue (No. 4661, but
he gives no description of it, not even the 'incipit' and ' explicit '
being cited. In the above-mentioned article (pp. 138 ff) I enumerated
the chief points in which this recension differs from the ordinary
'Nauigatio', and indicated the great importance of it, as being
obviously the Latin original from which was derived the Anglo-
Norman poem on Brendan published by Suchier in B6hmer's
Romanische Studien (1875), i. 5558"., and by Francisque Michel in
1878 ; and the consequent error of Suchier in supposing that the
points in which that poem differs from the ordinary 'Nauigatio' were
due to the poefs own invention. The poem was composed about
1120 ; the composition of the Latin original cannot therefore be much
later than 1100, and it may be earlier. In the same place I havc
shown, following Suchier, that the metrical life of Brendan, printcd
by Cardinal Moran in his Acta S. Brendani (1872), is based on a con-
flation of the Anglo-Norman poem with the ordinary Latin text of
the ' Nauigatio '. Ovving to the fact that no other MS. of this recension
is availablc, I have had to resort to conjecture for the correction of
the crrors of the scribe - of the Bodleian MS., though these correc-
tions are in somc cases confirmcd by the text of thc Anglo-Norman
pocm, which is occasionally cited in thc critical notes under the
symbol Fr. (French).

' Libcr Sanctc Marie de ualle Criicis.

- Onc of the scribe's peculiarities is that whcn a word begins with a capilal
letler hc frcquently adds the corresponding small letter as wcll ; thus he writes
Eesse, § 16 ; Vuultu, § 25 ; Vululatus, § 40, &c. ; another is a tendency to writc
sc- ror s, scocius, &c.

TIIE SEPARATE LIVES xliii

To this second life of Brendan I have appended from MS. Coll.
Linc. Oxon. No. 27, f. 2 v" (a MS. which also contains a copy of the
ordinary ' Nauigatio '), some curious satirical verses, in which the
story of the ' Nauigatio ' is derided as not merely absurd, but
positively heretical. As far as I know, these also have never been
printed bcfore. They have been crowded into wliat was apparently
a blank page of the MS. There is no title to them.

Vita sancti Cainnici abbatis de Achad B6 '. This life is here
printed for the first time from M, f. 124". In T it has been lost owing
to mutilation. There are two other Latin lives of Cainnech : one in
S, f. 114'' (C S cc. 361 fl".) ; the other in R' f. i^S', and R- f 143" ; which
last is imperfect owing to the loss of a leaf at the end. That the copy
in F, p. 142, does not show this defect is evidence that the mutilation
is subsequent to the date of that transcript (1627).

Colgan evidcndy had a copy of M, as he gives § 15 from this
recension in his account of St. Liber, A. S. p. 566. The Bollandists,
A. S. Oct. V. 642 ft"., give an account of St. Cainnech mainly made
up of extracts from other lives. They knew the S life, but judged it
'prelo prorsus indignam '. They also recognized that Colgan had
used a different life, though they knew no MS. of it. The S text of
this life was printed separately by the Marquess of Ormonde in 1853 -.

The three recensions, S, R, and M, clearly go back to a common

1 There are pedigrees of Cainnecli in LL. 348*, LBr. 16", BB. 218° ; ef. ib.
S32''. Hisday in the Calendars is Oct. 11. The Mart. Don. at that date quotes
from LL. 370" the table of parallel saints, in vvhich Cainnech is equated vvith
Philip ; Cuimin of Connor's poem, 11. 57-60, and also a poem beginning :
' A Chainnigh na cana,' of which I have not yet discovered a copy. There is
an office for his day in the Aberdeen Breviary, Proprium Sanct. Pars Estiua,
f. c.\xv ; and he has many dedications in Scotland, Forbes, Calendars, p. 297.
There is also, as the Bollandists say, a special mass for his day in Clement XILs
Missal (^Paris, 1734^

^ As an e.\tra volume of the Kilkenny Arch. Soc. According to the Brit.
Mus. Catalogue only tvventy-five copies vvere printed. Variants from M are
given at the end. The editor also prints a fragment from Cod. Clar. 39 f. 55,
which is merely Sir James Ware"s e.\tracts frora R^. In T. C. D. MSS. iioo
and 1059 are transcripts of these lives by Bishop Reeves. No. iioo contains
copies of S and M, the former made from the Marquess of Ormonde's edition,
with Index and one or tvvo notes. No. 1059 is a transcript of M vvith coUations
from S and many marginal notes, some of which have proved useful in
identifying names of persons and places. At the end Reeves rightly pronounces
the text of S ' much superior ' to that of M. ' The latter is evidently doctored,
soltened, and expurgated ... I regard the former as a most curious and valuable
composition.' S almost certainly goes back to an Irish original ; besides the
Irish words and expressions in §5 12, 41, 45, 47, 52 we have place-names with
Irish prepositions and Irish terminations : o Birraib, § 35 ; hi MoUib, § 48 ; again
the ' alius princeps ', ' alia ianua ' of § 47 are literal translations of the Irish araile
which means both aliiis and qiiidam, the latter being the sense here. So in § 15
the original scribe wrote ' alterius laici ', vvhich the corrector altered into ' unius '.
In § 17 the scribe began to write the Irish word bachall, but altered it into
baculu}n.

xliv INTRODUCTION

original. It is no less clear that S is nearest to that common original,
which R and M have edited, cach in its ovvn way. Of the two R is
much nearer than M to S. But R omits much which S has pre-
served, names of places and persons, and also two whole sections,
S §§38, 41, while inserting, more siio, moral reflexions and biblical
parallels. M, while retaining more than R in the way of details of
place and person, omits a much greatcr number of sections, viz. S
§§ 15. 23. 34. 52, 55-9 ; S §§ 36, 40 ( = M §§ 29, 32), are also very much
shortened. Of the omitted sections S § 52 may have been cxcised as
being probably a doublet of S§ 18 ( = M § 14), S § 56 as being likely to
cause scandal. M also tones down the narrative of S in places ; thus
in S § 53 Cainnech vomits the gold which Brendan demands of him ;
whereas in M § 43 he turns bread into gold (compare also M § 7 with
S § 10). But the clearest proof that M and R are both derived from
a text akin to S is to be found in the fact that in both there are
passages which are clearly due to a misunderstanding of the text of
S. Thus in S § 44 it is told how a robber who put on a ' lucerna '
which he had stolen from the saint, was almost consumed by fire.
Here ' lucerna' either means the same as ' lacerna ', or is a mistake
for it. M § 36 recasts the whole sentence on the supposition that
' lucerna ' means a lantern. So in S § 48 ( = M § 41) R alone gives a
name to the man in question, viz. Maeldub. This is probably due to
a misunderstanding of the place-name phoneticallj^ written MoIIib '
in S ( = Irish, Magh Laithimh, now Molahifle in Co. Kerry). In M
§39 (=8 §47) the reading of R is probably due to the false reading
of S 'carius' for 'verius'. M, however, had a text in some poinls
superior to S. In S §§ 14, 54 are omissions (the latter due to homoio-
teleuton) which can be supplied from M "^. M has, moreover, one or
two points of interest peculiar to itself ; the addition at the end of
§ 24 of an incident which is found in a different form in Adamnan's
life of Columba, ii. 14 ; and the insertion in § 21 of the pretty story of
the tvvo vvhite sea-birds hurrying to the help of the infant Munnu,
who had been cast into the wav'es. It seemed therefore vvell vvorth
while to print the M text for purposes of comparison, especially as it
had never been printed before.

I do not know of any Irish life of Cainnech '.

' Forbes, Calendars, p. 296, treats the 'hi Mollib' of S (where lii is the Irish
preposition meaning iVii as a man's name. The fact that the Irish version of
this tale in the Book of Fcrmoy f. 62"", Book of Lismore f. 68' call thc man
Cromdub is perhaps a littlc against thc thcory in the te.xt.

' I have already pointed out, p. xxii, notc 4, that the ^alklicrd of M § 33 is
right as against ihe gialclierd of 3 § 41.

' And the only separate Irish tale rclating to him that I knovv is the onc
already cited answering to § 41 below ; in the notes to thc Fehre is a slory of
an encounter of Cainnech vvith thc devil, Fcl.' p. 222.

THE SEPARATE LIVES xlv

Mytliologically he seems to have attractcd to himself many of the
attributes of a fire and solar deity (§§6, 16-18', [S §23], 23, 26-7,
[S § 35], 34) 36. 39» 44)- This mythological element was no doubt
what made the Bollandists judge the life to be not worth printing.
For us it constitutes one of its chief elements of interest. This
aspect of our saint is illustrated by his association with othcr solar
saints, Comgall, Columba, and (to some extent) Brendan ^.

The birth and early ministry of Cainnech belong to the North of
Ireland. His later ministry is connected with the South. The two
are separated by a long sojourn in North Britain and the Western
Isles. This is confirmed not only by Adamnan's Life of Columba,
(i. 4 ; ii. 13, 14 ; iii. 17), but also b}' the nunierous dedications to him in
Scotland (Forbes' Calendars, p. 227 ; Reeves, Ad. p. 417). His early
training was under St. Cadoc at Llancarvan.

In the historical framework of the life there is nothing to object to.
Cainnech himself died in 599 or 600. The other saints with whom he
is brought into contact are Eogan of Ardstraw, +549 or 550 ; Brendan
of Clonfert, 1 577 or 583 ; Aed mac Bricc, + 589 ; Columba, 1 597 ;
Baithine, t^QSx 600; Comgall, t 602. Fintan Maeldub, who adminis-
tered the last sacraments to Cainnech, survived till 626 (F. M.) or
630 (Chron. Scot.), while Munnu of Taghmon, whom as an infant
Cainnech saved from drowning, lived till 635. Of the secular princes
mentioned the three who can be dated also agree with this chro-
nology, Colman Bec, son of Diarmait, of the Southern Hy Neill, t 587
or 593; Colman, son of Feradach, of Ossory, t6oi F. M.; Brude,
King of the Picts, ^584.

Vita Sancti Carthagi seu Mochutu episcopi de Rathen et Less
Mor '. This life is here printed from T f 60'', collated with M f. 94''.

' Probably in § 19 the fire in the original version was miraculously kindled.

' These four saints occur together in Adamnan's Columba, iii. 17 ; Comgall
and Cainnech are associated with Columba also in poems printed in Rs. Ad.
pp. 274, 288 ; cf. Z. C. P. V. 38. In ihe Bodleian eopy of the Amra Coluim CiUe
is a poem supposed to be addressed by Columba to Cainnech, R. C. xx, 146 ;
and the poem which precedes it is attributed to Cainnech in Laud 615, p. 47.

' There are pedigreesof Carthach in LL. 349", LBr. 16'', BB. 218-'' (cf. ib. 232''),
Rawl. B 502 f. 52'', Laud 610 ff. 40/41'' ; LL. and BB. (both reff.) call his father
Finall or Findall (^so the ' Indarba Mochuda' in Br. 4190 f. 266 r» : Fel.' and Fel.'
maUe Findall his brother ; LBr. and our life call him Fingen, the pedigree on
Ihe margin of M calls him Finan. Laud 610 f. 41'' calls his mother Finmaeth,
daiighter of Finguine. So possibly the Med of our life is short for Finmaeth,
and not a mistake for Medb as I have assumed. His day in the Calendars is
May 14. The Mart. Don. at that date cites Cuimin of Connor's poem, II. 77-80.
The account in Mart. Don. seems based on the Indarba Mochuda u. s., though
the number of the community at Ralien is diflerently given, 710 M. D. ; while
in the Indarba it is ' seven, and seven score, and seven hundred ', i. e. 847
(so Irish hfe, and S § 15 ; in j§ 20, 59 of our life it is 867J. In the Litany
LL. 373" it is 700 ; ' Secht cet firmanach ro failgithe i r-Raithiun re techt do

xlvi INTRODUCTION

Both MSS. are mutilatcd ; but fortunately they nearly supply each
other's defects. A few lines in §64 arc supplied from the Bollandist
edition, A. S. May iii. 378ff. (B) ; vvhile a few words in §§67-8 are
supplied mainly by retranslation from the late Irish life mentioned
below. There is another Latin Hfe of our saint in S f 192'' (C. S. cc.
779 ff.). This is a very meagre recension'. It contains only nineteen
sections, as against sixty-nine of the M T text; and almost all the
interesting details are obhterated. Some of the sections are 'farced';
but nothing is rcally added except the antiphon at the end (printed in
note to § 69). Both the S and M T texts are given by the BoUandists,
u.s. pp. 375 ff., 378 ff., the latter 'ex antiquo MS. Hibernico'. This
edition seems to be based chiefiy on M, as B generally agrees with
M against T where these differ ' ; but T must also have been used for
the later sections which are not in M ; and B omits the second half of

Mchutii reim longsi co 1-Lesmor,' i. e. the 700 true monks who were struck
down (1) in Rahen, before Mochutu went on his course of exile to Lismore.
There is a good deal about Cartiiach or Mochuda in the Irish iife of his pupil
Colman mac Luachain ! Rennes MS. f. 75**, for the use of a photograph of which
I am indebted to the kindness of the late Mr. Whitley Stokes"). Special stress
is laid on Colman's service in the Leper Hospitai at Lismore, f. 77'' (cf. our
life, § 59 ; the Leper Hospital at Lismore existed iu the twelfth century, as is
shown by a story in Tr. Th. p. 445'' ad calcem). But perhaps the most
interesting passage is the following, f. 78'' ad calcem : ' Dogniter la Colman . . .
Cell Uird . . . hi Feraib Maigi. 7 is aire isberar Cell Uird fria, ar is inti tosech
tuarcgabad an t-ord tuc Molaisi leis o Roim, ar roforaith esium ma gabail ind
uird sin acht co toracht," i. e. Colman built Cell Uird in (the district of) Fcrmoy,
and the reason why it is called Cell Uird [Church of the Order] is this, that in
it was first celebrated the order which Molaisse brought from Roine, for he
[Colmaii] helped the adoption of this order as soon as ever it arrived. This
seems to refer to the adoption of the Roman Easter, of which Molaisse or
Lasren of Leighlin was a strong partisan (see Munnu §§ 26, 27, and C. S. c. 794,
where his visit to Rome is mentioned ; cf. Bede, ii. 113V This tradition that
Colman, a disciple of Mochuda, was a partisan of the Roman Easter, lends some
support to Bishop Rceves' view that the cause of Mochuda's expulsion from
Rahen was the Paschal controvcrsy. There is nothing of this in the Latin or
Irish lives ; the ' Indarba' lays stress on the jealousy of Mochudas ecclesiastical
neighboufs, while our liie speaks chiefly of tlie secular princes concerned ;§ 53),
and of disiikc of the presence of a Munsterman in Mealh (§ 58, cf. S § i6^.
Reeves argiied froin the words of Tigernach {R. C. x\'ii. 183^: 'Effugacio
Ciirrlhaigh .1. Mochuto maic Find 0 Raithin in diebiis Pascliae.' ^Private letter
from Bishop Reeves to the Hon. and Very Rev. H. Brougham, Dcan of
Lismore ; for the use of this letter, and for othcr information I am indebted to
the kindncss of the Dcan ; I have also to thank Mr. PoIIard, Vcrger of the
Cathcdral, for much kind help.) On the Crozierof Lismore see Miss Stokes'
Christian Art in Irclaiid, pp. 103-4.

' Tlie writer conlcsses as much, § 5 : ' pre multitudine multa pretcriens,
pauca perstringens . , . descrpsi ' ; and thc antiphon appcnded shows that the
epitome was madc for liturgical purposcs, Usshcr, Wurks, vi. 475, after citing
part of § 59 from our lifc, goes on to quole ' ab alio uitae eiusdem scriptore ',
a passage agreeing with S §§ 15, 16. He tiien cites 'alius (scriptor) ', whom
I cannot identify.

^ See thc ciitical notes.

THE SEPARATE LIVES xlvii

§67 which is mutilated in T '. In T. C. D. No. iioi is a transcript of
the B text by Reeves, vvith collations from M and T. The Bishop
justly condemns the B text as ' very depraved, especiaily in proper
names ' ", though the life itself is, as he says, ' most valuable.' The
topographical and other details are extremely interesting. The
chronological data of the life are abundant, and for the most part
consistent and correct. The annals place the expulsion of St. Car-
thach from Rathen in 636 and his death in 637'. In the life he is
made a younger contemporary of Ita (^570 or 577), Brendan of
Clonfert (t 577 or 583), and of Comgall of Bangor (t6o2 Chron. Scot.).
The other ecclesiastics with vvhom he is brought into contact are St.
Columba (t 597), Molua of Clonfertmulloe (t 609), Colman Ela (t6ii),
and Lachtin, abbot of Freshford (t622 F. M.). One of the chief
ecclesiastical agents in the expulsion of Carthach from Rathen is said
to have been Colman, abbot of Clonard (t 654), while the chief secular
princes mentioned in that connexion are Blathmacc and Diarmait,
sons of Aed Slane, who reigned jointly as Kings of Ireland from 643
to 665 or 668. If the date given above for the expulsion of Carthach
is correct, the life is wrong in representing Blathmacc as already
King of Tara at the time * ; and it is clearly wrong in implying that
Diarmait succeeded his brother Blathmacc ', for they reigned jointly
and dicd of the plague in the same year. The other secular princes
mentioned in the iife and in the annalists are Cairbre, son of Crim-
than, of Munster, 571 F. M. ; Cathal, son of Aed, of Munster, a son
of whom died in 665 ; Maelochtraigh, chief of the Deisi, a son of
whom died in 671 ; Failbe Flann of Munster (^637), Maelduin, son of
Aed Bennan, of West Munster (t 641) ; and Cuana, son of Celcan,
chief of Fermoy (t 641 F M).

* The fact that B has § 64 complete, whereas part of it is twic> missing both
in M and T might only mean that the mutilation of one or other of these MSS.
vvas subsequent to Fitzsimon's time. The fact, hovvever, that the text of the
earlier part of this section in B varies somevvhat considerably from that of M
makes it probable that the editor had some other souice than transcripts of
M and T. In § 40 aiso B diverges rather widely from M T. Colgan prints
§§ 9> 34> 39 of our life, A. S. pp. 475", 631", apparently from M

^ e. g. Guel/orGuoc, § I ; Glain/orTuaim, § g ; Httus Leamhnae/or Litus Li
(Irish, Traigh Li, Tralee 1, § 13 ; Mainne /or Muchinne, § 32 ; Farth /or Feich,
§ 40.

^ This leaves very little room for the founding of Lismore. The life, how-
ever, seems to imply tliat he died before the building of the great monastery on
the site of the present castle was completed, §§ 68 9.

* The Irish sources agree, however, in this ; and it is possible that the
annalists have placed his expulsion and dcath too early. In the Irish sources
Ihe expulsion of Carthach is reckoned as one of the three crooked counsels of
Erin, the other tvvo being the exile of Columba, and the cutting shoit of the life
of Ciaran of Clonmacnois ; see e. g. V. Tr. p. 556.

' The Irish sources avoid this raistake.

xlviii INTRODUCTION

The mythological element is not very prominent. What there is
seems to point in the direction of a fire myth (§§ 4, 8, 27, 28, 49).

The reference to the rivalry between nionks and clerks (§ 20 ad fin.)
points obviously to the controversies of a later date.

The writer speaks of his hero as ' noster patronus ' (§§ 45, 68, 69),
and ' noster senex ' (§ 59). He thcrefore evidently belonged to one
of Carthach's ecclesiastical foundations. As between Rathen and
Lismore we can have no hesitation in deciding in favour of the latter.
While the topographical notices of Munster, and especially of the
neighbourhood of Lismore ', are abundant and precise, no such detailed
knowledge is shown in the description of Rathen.

The writer is also much better acquainted with the Southern than
with the Northern princes of Ireland, as the list given above
sufficiently shows.

By origin Carthach belongs to Kerrj', and with that district his
early life is associated. The central period of his life was spent at
his monastery of Rathen in the kingdom of Meath. But on his
expulsion therefrom he returned to Munster and founded Lismore in
the country of the Deisi.

There is an Irish life of St. Carthach in R. I. A., Stowe MSS. ix,
pp. 18 fl'., and Brussels 2324 x 2340 ff. 151 ff., both of which are copied
from the same MS. This life covers a good deal of the same ground
as the M T text, but is shorter, though not so abbreviated as the S
recension. Into it the compiler has inserted (very unskilfully) the
Irish account of the expulsion from Rathen, which exists as a
separate tract with the title 'Indarba Mochuda a Raithin' (Brussels
4190x4200,^.266; imperfect copies, Book of Fermoy, f. 34''; Rawl.
B. 512''; Ashmole 1763, f. 58). In the Brussels copy two detached
stories about Mochuda are appended,' which occur also in Rawl. B.
512, f. 142'"', from which one of them has been printed by Kuno
Meyer, Z. C. P. iii. 32-3. The Irish life contained in R. I. A., Hodges
and Smith, No. 150, and King's Inns Librar}', Dublin, No. 19, is a mere
late translation of the M T recension. For this very reason it has
been useful in supplying the defects of the Latin MSS.

Vita Sancti Ciarani abbatis de Cluain meic Nois*. This life of

' See especially §§ 64-9; and Index Locorum, s. v. Ath Medoin.

^ Whence printed by Stokcs, Fel." pp. 92 IT.

^ These are followcd by an account ' do mhacuibh ua Suanach ', which also
contains a good deal about Mochuda and his pupil Colnian mac Luachain (v. s.).
A part of Ihis occurs Ki 1 ' pp. Ixxxvii f. Thcre is a rule attributcd to Mochuda
in L15r. 261% also in Y. B. L. col. sai, and T. C. D. No. 1285, H. i. n f. 125''.
It was printed, with translation, in thc Irish Ecclesiaslical Record, vol. i.

* Therc are pedigrees of Ciaran LL. 348'', LBr. 16". BB. 218" (cf ib. 232''),
Laud 610, f. 38'', Fci.- p. 204 ; cf. LS. p. 1 18. Herc also thcre is extreme dis-
crepancy as to tlie name of the saint's father, Bcodan, Bconaed, Bcoaed, Beoan,
Boctan. His day in the Calcndars is Scpt. 9, at which datc Mart. Don. cites

THE SEPARATE LIVES xlix

St. Ciaran of Clonmacnois is taken from M f. ^^^''ff. It probably
existed originally in T, but has been lost owing to the mutilation of
that MS. It has never been printed bcfore. Two other Latin lives
of Ciaran are known to me ; one in S f ■]■]'' (C. S. cc. 155 ff.), and the
other in R (R^fgi^^ff., R' f 127' ff.). The liie in S is obviously
incomplete, though the scribe has written ' finit, Amen ' at the end
of §14. As far as it goes, it covers nearly the same ground as M,
though the order is slightly different, and it contains a section (§ 14)
which is not in M. R has much that is peculiar to itself ; and these
sections are given in the notes. Where R coincides with M, it
furnishes a greatly abbreviated text, and it omits § 7 altogether ;
though it adds, tnore siio, scriptural references and moral reflexions.
There is an Irish life of Ciaran, which has been printed by Stokes
from the Book of Lismore, compared with one of the 0'Clery MSS.
at Brussels '. This is probably based on a Latin original *. That
original, however, did not correspond with any one of our three texts,
for the Irish life embodies points which are peculiar to each of them,
and further contains much of great interest which is pecuiiar to itself.
Possibly the composer of the Irish Hfe was an eclectic, and took his
materials from various sources '. The Irish life is further useful for

11. 25-8 of Cuimin of Connor's poem, and the table of parallel saints, LL. 370,
in which he is equated vvith St. John the Evangelist ; the Mart. Don. also
compares him with Christ because of the age at which he died, and the trade
of his father. The late tale, Imthecht na Tromdaime, Oss. Soc. v. 84, makes
Ciaran himself a famous wright or smith. The story of his baptism, § r, is given
in Irish in Fel.^ p. 128 (cf. V. Tr. pp. 104, 305, 318) ; the story of his successor,
Oenu or Aengus, § 26, in Fel.- p. 48 cf. C. S. c. 898;, where also he is brought into
close relations with St. Fechin. For other stories of Ciaran and Oenu v. ib.
c. 460 ; R. C. XV. 491. For §§ 15, 17 cf. Fel.^ p. 202. He has many dedications
in Scotland, Forbes, Calendars, p. 496.

' Lismore Lives, pp. 117 ff., with translation and notes.

' This seems to be shown by the fact that it contains the sentence (M § i ad
finem) about Ciaran"s baptism by the deacon Justus ('congruum erat, ut iustus
a lusto baptizaretur '), though the play of vvords is entirely lost in the Irish.

' Lines 4361 ff. of the Irish life (L. S. p. 130) are eited in Mart. Don. Jan. 7.
There are separate Irish stories relating to Ciaran, contained inT. C. D. N0.1319.
H. ii. 17, p. 239 icf. V. Tr. p. 556, Fel.^ pp. 202-4') ; another, printed by Stokes
from Brussels 5100 in R. C. xxvi. 368. and by 0"Donovan in Journal of Kilkenny
Arch. Soc. 1858, p. 453 from Egerton 92 f. 30", is also in B. of Fermoy f. 51"
and B. of Lismore f. 45' ; the story of the man whose head fell oiT at the fair of
Telltovvn for svvearing falsely by Ciaran, is printed in Silva Gad. i. 416 from
LL. 274" 9 lalso in Ravvl. B. 512 f. 140" ; Liber Flauus Fergusiorum, Pt. l. A.
f. 10'' and ib. D. f. 6'' ; Dublin Franciscans A. 9 (31, p. 32'') ; it is also alluded
to by Tigernach, ut infra. A metrical ■ Riagul Ciarain ' was printed by the late
Prof. Strachan in Eriu, ii. 227-8 from R. L A. 23 P. 3. The attribution was
probably intended for our Ciaran, but there is nothing in the rule itself to prove
this. There seems to be a good deal relating to Ciaran in the tale called Echtra
Leithin in R. L A. 23 G. 20, p. 378, but I have not examined it. The MSS.
seem all to be late : 0"HanIon, ix. 200. 220 ; Olden, Church of Irelaud, p. 115.
There is a curious story of Ciaran and Colman mac Luachain in the life of the

PLUMMKR U

1 INTRODUCTION

the criticism of the Latin text, and is occasionaily cited in the notes
under the symbol L (Lismore). Many incidents in the life are of a
conventional type, but on the whole it is of great interest. The
account of Ciaran's death, § 32, rests probably on genuine tradition.
It is httle in the taste of later times, with its discouragement of relic
worship, its human shrinlcing from death : ' Leave my remains,' he
said to his monks, ' hke the dry bones of a stag upon the mountains.
Better for j'ou to share the life of my spirit in heaven, than to hve a
life of offence near my bones on earth.' And as death approached,
he asked to be carried into the open air, and gazing at the sky spoke
of the dread upward path on which his soul must speed ; which
recalls the 'need-fare' of the dying Bede '. How Httle likely these
things were to be invented is shown by the fact that the author of the
R recension omitted them, doubtless because he considered them
unworthy of a saint.

The historical setting of the life, so far as it can be tested, is not
inconsistent with knowii facts. Ciaran is niade a pupil of Finnian of
Clonard, who died in the same year as himself, 549, but this is quite
possible, as Ciaran died at the early age of thirty-three^. The other
saints with whom he is brought into contact, Enda and Senan ', do not
afford any criteria, as their own chronology is unsettled. That he
was a contemporary with Coemgen of Glendalough who died in 618
or 622 is unlikely. But the whole story (§ 32 ad fin.) is probably a
later insertion *. In § 31 we seem to have a conflation of two
divergent accounts ''. The only secular ruler mentioned in the life

latter, Rennes MS. f. 86''. For the fulfilment of an alleged curse of Ciaran, v.
F. M. ii. 1096. He and Cainnech are brought into relation with Columba,
Z. C. P. V. 38. In Mart. Don. at May 10 is a reference to a lile of Ciaran which
1 have not yet identified.

' See my Bede, I. Ixxix, clxi ; cf. Aur. Leg. pp. 446, 748, Bro.

^ Tigernach says, in his thirty-first year, and in the seventh year after the
foundation of Clonmacnois, R. C. xvii. 138-9. In Fcl.- p. 204 is an extraordinary
legend that Ciarans life was cut short by the intercession of the saints of Ireland,
who wcre jealous of his power ; this was one of the ' three crooked counsels '
alludcd to abovc, p. xlvii, note 4. The story may have grown out of the words
attributed to Cohimba in § 33. It was witli relerence to this that Ciaran is said
to have composed llie poem beginning — ' Au frim, a ri richid rain,' which is pre-
served in LL. 374'" 19. and Brussels 2324 f 84, and citcd by Mart. Don. Sept. 9 :
cf. Cormac, Trausl. p. 48. Another quatrain attributed to Ciaran is cited by
Tigernach u. s. and Fcl.- p. 202. Of the hyinn which Columba is said to have
composed in his honour, § 33, some fragmcnts arc prescn.'cd at the bcginning
of the Irish life, and are put together by Stokes, L. S. p. 355 ; cf. Colgan Tr.
Th. p. 472". This visit of Columba to Clonmacnois cannot have becn imme-
diatcly after thc dealh of Ciaran, as the lifc seems to imply, for lona, to which
Columba is reprcsented as returning, was not founded bcfore 565 ; it may be
the visit recorded by Adamnan, i. 3.

^ Cf. Enda, 5 26; L. S. p. 71. * It is found also Coem. § 28.

' Sec iiotcs ad loc.

THE SEPARATE LIVES li

who can be identified certainly is Tuathal Maelgarbh, vvho died in
543 oi" 549. which is quite consistent. The tale called ' Baile
Mongain' synchronizes the death of Ciaran, the slaying of Tuathal
and the accession of Diarmait '. This, if correct, would fix Tuathal's
death to 549 as against 543 ^.

Ciaran was born in Connaught, though his father belonged to
Meath, according to M, being obliged to migrate owing to the
oppressive taxation '. Connaught was also the chief sphere of his
labours till he settlcd at Clonmacnois, which is just within the borders
of Meath, and he is the patron saint of Connaught 'without any
division ' according to some lines preserved in LL. 367 lower margin,
and Rawl. B. 486 f. 44*.

The mythological element in these lives is comparatively slight,
and we may therefore infer perhaps a larger historical element than
in some other cascs.

Vita Sancti Ciarani episcopi de Saigir*. This life is here printed
from M f. io6''. In T httle more than the two first sections are

' Bran, !. 56.

2 The Annals of Ulster give both dates, 542. 548 (= 543, 549, their chronology
being a year behind the true chronology). Ciaran and Tuathal are brought into
connexion in anothcr story, R. C. xxiii. 430. I cannot identify with any certainty
either the Ainmire (mac Colgan) ofTara, § i, or the Crimthann of Connaught,
§§ I, 2.

' According to R his father belonged to Dal n-Araide. A third version is
given in a note appended to the pedigree in LL., LBr., and BB. The text in
LL. 349" is as follows : ' ro bai ar tiis a athair i n-daere i m-Bretnaib ; tanic
iartain i n-Herind co cenel Conaill asside ar imgabail cisa truim Cornach
[MS. Cornac ; in BB. this is still further corrupted, in LBr. it^ is omitted
altogether] co ro genair Ciaran ic Raith Chrimthaind i m-Maig Ae,' i. e. his
father vvas at first in ser\'itude in Britain, and came thence aftei-\vards to Erin,
to Cinel Conaill, to avoid the heavy.tribute of the Cornish, so that Ciaran was
born at Raith Crimthaind in Magh Ai. My correction involves the verj- slight
assumption that the mark of contraction is a mistake for the mark of aspiration,
and if accepted might raise the question whether some at least of the Cornish
dedications to St. Pieran may not belong really to this Ciaran, and not, as is
generally assumed, to his namesake of Saigir.

* There are pedigrees of Ciaran in LL. 352'', LBr. 20"^, BB. 223/ (cf. ib. 232"),
Rawl. B. 502 f. 51''. His day in the Calendar is Mar. 5, though one calendar
(Forbes, p. 83) gives him at Mar. 6. The account in Mart. Don. cites the
parallel table of saints LL. 370", in which Ciaran is eq.iated with St. Clement.
For the rest the account is taken from the Brussels Irish life of Ciaran men-
tioned below. AU the references tally vvith the numbers of the chapters of that
Hfe. One instance may sufEce : ' Do athain Ciaran a choimtionol do Dia 7 do
Carthach. Betha Ciarain cap. 34,' i. e. Ciaran commended his convent to God
and to Carthach, Life of Ciaran, c. 34. In c. 34 of the Brussels life Ciaran's
dying vvords to his monks are : 'aithnighim do Dhia 7 do Charrtach . . . sibh,'
i.e. I commend you to God and to Carthach. This Carthach ^§§ 13, 15, 24, 29)
is celebrated at the same date as Ciaran in the Calendars, they occur together
LL. 367'', Fel,- p. 86, and are treated together in the A. S. u. s. ; c. 25 of this
life is also cited, Mart. Don. July 7, and this is a chapter vvhich is not in any of
the Latin lives of Ciaran, For the birth and baptism of Ciaran cf. F^l.- pp. 86-8,

lii INTRODUCTION

extant, the remainder being lost owing to the mutilation of the MS.
This life was printed by Colgan A. S. pp. 458 ff., probably from M.
There is another Latin life in S f 197" (C. S. cc. 805 flf.). In R' this life
has been lost, ovving to the mutilation of the MS. at the end. But
it exists in R' f. 199''. The text of R is identical with that of S,
agreeing sometimes even in obvious blunders. Occasionallj* R yields
a better reading than S ; but it also has mistakes of its own. The
only important point in which R differs from S is that at the very
end of the life, after the final Amen, it adds a section corresponding
to M § 15 which is not in S. Colgan also printed the S version,
u. s. pp. 467-9, with the title 'Alia Vita seu lectiones officii eius',
dividing the text into twelve lections. He mentions the Codex
Insulensis, p. 463'', but does not use it, and in F, pp. 237-44, the life
is neither annotated nor divided into chapters. The BoIIandists,
A. S. March i. 389 ff , give the S text with an appendix of extracts
from M, which are merely reprinted from Colgan. The SR text
is much shorter than that in M, omitting much that is interesting,
and adding hardly anj-thing. We have in addition the life of
Piranus in the Noua Legenda Anglie, who is merely Ciaran of Saigir
in a British dress '. This is cited as Capgrave from Horstman's
edition, ii. 320 ff. Like all lives in that collection, it is much ab-
breviated, and some of the Irish names are hopelessly bungled^
But in spite of these drawbacks, the text is of great interest ; as it
was evidently epitomized from a text which contained a great deal
more than any of the other Latin lives'; the arrangement of the
matter also differs considerably.

Three Irish lives of Ciaran of Saigir are known to me. Thc
first is at Brussels among the 0'Clery MSS. 4190 x 4200 f. 144. This

Misc. Celtic Soc. pp. 18-22, from the notes to which it appears that his cult still
survives in the island of his birth, Cape Clear.

A note in Fel.^ p. 90 mentions a work by Cairnech Moel, called *Imirce
Ciarain ', i. e. Ciaran's journey or pilgrimage, as e.\isting at Saigir in the
writer's time. It has probably long since perished. Ciaran is invoked in the
Litany LL. 373'* 63 : ' in cuic fir dec lotar la Ciaran Saigre,' i. e. the fifteen men
wlio went with Ciaran of Saigir. I have not identified thc incident referred to.
It might be tlie journey to or from Italy in § 3.

' According to tlie usual interchange of /> and c (qv) in Brythonic and Goidelic.
There is no doubt as to the identity of the naraes. Whether the writer is
justified in identifying Ciaran of Saigir with tiie Pieran wlio gives Iiis name to
Perranzabuloe and other places in Cornwall (D. C. B. s. v. Piranus, Baring-Gould
and Fisher, ii. 135-8") is much morc doubtful. This life tal<es the saint from
Ireland to Cornwall bcfore his death and buries him at Pcrranzabuloe. Of this
there is no trace in thc Irish sources, which do not record cven a temporary
sqiourn in Brilain. I have suggcsted above, p. li, note 3, that possibly thcse
dedications bclong to Ciaran of Clonmacnois.

^ e. g. Cohingus tbr Aengus, Cota for Cocha, Bruneta for Brunecha.

' The most interesting addition is perhaps the story of the king who has the
power of slaying with a look, § 23 note. Cf. Balor of the Evil Eye.

THE SEPARATE LIVES liii

is also the most interesting. Both in arrangement and in the addi-
tional matter inserted it has a very close affinity with Capgrave's
text ; it cannot hovvever be taken from that text, as it contains some
things which are not in Capgrave'. The inference therefore seems
justified that it is translated from the same text which Capgrave
epitomized'. The second Irish life is in the Stowe MSS. (R. I.A.)
ix. 222 tf. This for the most part covers the same ground as M,
but is shorter, and has some points of difference. The life printed
by 0'Grady, Silva Gadelica, i. i ff. ' is a mere eighteenth-century
translation of the M text, and is of no independent value whatever.
The first and second of these lives are cited in the critical notes as
Br. and Du. (Dublin) respectively.

In the case of Ciaran of Saigir we are once more brought face to
face with theobscurequestion of pre-Patrician Christianity in Ireland.
The three other saints whom popular tradition regards as anterior
to Patrick, Ailbe, Declan, Ibar, are all brought into the story. The
King of Munster, with whom Ciaran has most to do, is Aengus mac
Nadfraich *, whom Patrick is said to have baptized. On the other
hand Ciaran is brought into relation with a number of saints of much
later date, with Ciaran of Clonmacnois and Finnian of Clonard (both
t549), with Brendan of Birr (^571 FM) and Brendan of Clonfert
(r 577 or 583). It may be from a vague sense of these chronological
difticulties that the biographers of St. Ciaran give him a span of life
varying from 200 to 400 years^. But the question arises, here and
elsewhere ", was the life of a post-Patrician saint prolonged backwards
by local patriotism and desire for ecclesiastical independence ' in
order to make him anterior to the great national apostle ? or was the
life of a pre-Patrician saint prolonged forwards in order to bring

' cc. 25. 30, 31 have no parallels in any of the Latin lives ; cc. 2", 19", 20,
22-4, 29 only in Capgrave.

^ The translation is late, as is shown by the occurrence of such vvords as
seipflj chapel ; seirbis, (divine) service ; sttipcr, supper. It is not impossible
that the Latin original may yet be found. For a ludicrous mistake of the
translator see notes to § 6.

' From Egerton ii3 f. 513; it exists also in other eighteenth and nineteenth-
centurj' MSS.

* Another king of Munster, Ailill is mentioned, who is apparently the son
and successor of Aengus ; for Carthagus, who in §§ 13, 15 is called 'nepos' of
Aengus, is in § 29 called ' filius regis Cassyl '. This title shows that it is not
any Munster under-king that is meant. But I cannot find an Aihll, King of
Munster, at this time either in the annals or in the Hsts of kings. Mart. Don.
makes Carthach the son, not the nepos, of Aengus. On the battles of § 16
cf. F. M. ann. 478, 489, and notes.

* Over 200 Capg. ; nearly 300 S and R ; 300 M ; 400 Br. So in the so-called
life of St. Maignenn (a quo Kilmainham), Silva Gad. i. 37 ff., that saint is raade
to converse with persons vvhose obits vary in date from 549 to 787.

' See pp. XXX f., Ixi. On Patrick and Ciaran cf. V. Tr. p. 76.
' In Fei.^ p. 86 Ciaran is called ' episcopus episcoporum '.

liv INTRODUCTION

him into relation with some of the later famous saints of Ireland?
In the present casc the latter view seems to me more probable.
The fact that the title ' first-born of the saints of Erin ' attached itself
to Ciaran seems to me to have weight in this connexion ', though
homage is done to the Armagh tradition by malcing Ciaran not only
submit to Patrick on his arrival, but also receive authority from him
in Italy prior to his arrival in Ireland. On the other hand, the story
that Ciaran in extreme old age put himself to school under St.
Finnian of Clonard, seems an obvious device adopted in order to
include Ciaran among the pupils of that famous teachcr. On the
whole, therefore, I am inclined to regard Ciaran of Saigir as being
really a fifth-century saint.

But if the historical relations of the saint are obscure, his mytho-
logical affinities are clear and important. He is unquestionably the
hagiological representative of a solar and fire deity or hcro (§§ 8-11,
19, 24 and note, 25, 29, 32, 33). With this, as in other mythologies,
is combined the character of the deity that protects and is the patron
of wild animals (§§ 2, 5-7) ' ; and the description of the saint's first
monks, ' brother fox,' the badger, the wolf, and the doe, reads like
a page from a mediaeval 'Jungle Book'^

In locality Ciaran is the patron saint of the Osraighi'; they form
his 'parochia'; and to this day the boundaries of that ancicnt tribe
form the limits of the diocese of Ossoi-y (§§ 16, 28).

Vita Sancti Coenigeni abbatis de Glenn da Loch''. This life
is here printed from M f. 64''. In T this life is wanting owing to the
mutilation of the MS. There is another Latin life of Coemgen
in S f.203'', (C. S. cc. 835 fi".), and in R= f. ii6<=. In R' the life has

' A collect for his office cited A. S. Mar. i. 390" begins : ' Deus, qui B. Kie-
ranum pontificem ante alios sanctos in Hibernie insulam misisti.'

* He was also a great keeper of cattle according to Fcl.- p. 88; cf. §§ 10,

II, 21.

' The attempt of the authors of the Lives of British Saints (ii. 124) to
cuhemerize these charming ' jungle-folk ' scems to me as unscientific as it
is prosaic ; and this detect runs more or less through all thc work.

* Cf. Three Fragm. p. 190: ' ro chuattur Osraigiie i muinigin naoimh Ciarain
Saighre ma buaidh . . . do bhreilh do Laighnibh," i. e. the men of Ossory put
their trust in Ciaran for winning victory over thc Leinstermen (,who on their
side rclicd on Brigit).

' There are pedigrees of Coemgen in LL 351', LBr. 19«', BB. 221» (cf. ib.
232"), Rawl. B. 502 f. 51P, Laud 610 flf. 38', 40'', 41''. His day in tlie Calendars is
Junc 3. The Mart. Don. at that date citcs Cuimin of Connor's pocm, 11. 49-52,
and the table of parallel saints LL. 370, in which he is equated with Paul the
Hcrmit, no doubt on account of his asceticism. At the same date is commemo-
rated his convert, the robber Glunsalach (lit. Foul-knee, a name perhaps given
to him, as Reeves suggests, MS. T. C.D. 1098, from hisdevotion after his conver-
sion. There is a curious story connccting Coemgen [Cheuin] and Glunsalach
[Glunclach] in Capgr. ii. 201-4'. Coenigen is invoked in the Litany, LL. 373'',
where Glunsalach also occurs, and in the hymn bcginning ' A Brigit bennach

THE SEPARATE LIVES Iv

been lost owing to the mutilation of thc MS. at the end. S and R
arc identical, agreeing sometimes cven in obvious niistai:es ; some-
times S has thc bctter reading, sometimes R. The S R recension
is very much shorter than M, containing only sixteen sections as
against forty-eight. It has, however, one incident which is not in
M (§ 8 in S ; given in a note to § 8), and has preserved the name of
the pricst in § 5 (= S § 4) which M has omitted. The Bollandists
printed this life, A. S. June i. 310 flf. (B), from a MS. furnished by
Hugh Ward, probably a transcript of M.' They used however three
other 'compendia' : — («) 'unum permodum minoris elogii'; (b) 'pro-
lixius ex MS. commodato nobis a R. P. Henrico Fitzsimon ; . . .
cuius auctor ad conquirendas fabulas uidetur fuisse studiosior' ; (c) ' ex
Codice Sahiianticensi.' Of {a) and (b) I have found no trace. An
extract from (b) is given in the notes to § i on the authority of B'.

Three Irish iives of Coemgen are lcnown to me, (ij a prose life
contained in Brussels MS. 2324 f 274, and occasionally cited in the
notes as Br. It is clearly imperfect at the end, and Michael 0'Clery
in his colophon spealts of it as ' this little fragment '. This is an
exaggeration of its defects, as it contains eighteen sections ; (ii)
a metrical life contained in the same MS. f. 278'; (iii) a life partly
in prose and partly in verse. Of this I have found two MSS. :
T. C. D. No. 1346, written by Hugh 0'Daly in 1725 ; the other, R. I. A.
24 M 38, written by Laurence Mac Anallaigh (?) in 1765*. Liiie other
Irish lives it has been interpolated with a view to enhancing the

ar set', I-L. 308'' 8 (cf. Moling, 5 19 sub fin.l, and also in Broccan's Hymn to
Brigit, LH.2 i. 115. His education by Bp. Eogan is mentioned in the life of the
latter, C.S. c.916; the apparition of Patricli, § 22, is in LH.' i. 6; cf. Col. E. § 25.
The allusion to the Dublin Danes in § 29 may be noted as a mark of lateness.
For Scottish dedications to Coemgen see Forbes. Calendars, p. 302.

* In T. C. D. 1098 is a transcript of B by Bishop Reeves, with collations
from M. There are a fevv notes, almost all taken from B. At the end is a shoit
sketch of Coemgen's life, containing some interesting topographical information.

- {b'i also contained a collect for the saint's day, cited u.s. p. 311'; the life
was therefore probably intended to be used as lections.

' 0'CIery, in a colophon (ib. f. 286), expresses a very unfavourable opinion
of it : ' These poems, which are called a Life of Coemgen, I copied from a book
written for Fiacha 0'TooIe, and from another old book belonging to Domnall,
son of Donnchadh 0'CuiIemhain ; and it is plain to all who read them that they
are disgusting (go snlac/i, lit. filth^-), though for my part I am ashamed to confess
it.' I do not quite know why O Clery should be so vehement in his denuncia-
tion of this life. It contains m the main the same incidents as the other lives,
neither more nor less legendary. It is poor poetry no doubt, but the same is
true of most compositions of the kind. He e.xpresses himself even more strongly
about the metrical life of Caimin of Inis Celtra : ' very disgusting, lying, too
short in some places and too long in others, and a great deal of it utter nonsense.
But I make my excuse that it was enjoincd on me to follow exactly the old
book,' ib. f. 273. This last life I have not read.

' The order of the chapters in this MS. is somewhat different, and the language
has been modernized.

Ivi INTRODUCTION

privileges and securing the property of the community concerned.
Both (ii) and (iii) purport to be the work of a monk of Coemgen
named Solam or Solomon. The two lives are very closely connected.
They cover much the same ground, and the incidents follow each
other in the same order, even where that order is clearly wrong.
Several of the stanzas of (ii) are quoted in (iii) ; and this no doubt
accounts for their being attributed to the same author. Therefore iii its
present form (iii) is later than (ii). But I do not think that this is their
original relation. The prose narrative of (iii) could not have been de-
veloped out of (ii). Rather (ii) is a metrical summary of the narrative
of (iii) ; then some later editor of the prose life inserted stanzas from
(ii), and with the stanzas transferred also the name of their supposed
author. There are many points of considerable interest in (iii), and
it is very greatly to be wished that some earlier MS. of it could be
found. It is cited sometimes in the notes as Du. I cannot see that
either (ii) or (iii) have any direct relation with either of the Latin
lives ; and (i) has sonie sections which have nothing corresponding
to them in the latter^.

In the historical setting of the life there is nothing to object to.
Coemgen himself died in 6i8 or 622, at the age, according to the
lives, of 120 or 130; which probably indicates that he did live to
a considerable age. He is made contemporary with Berchan, who
is probably the Berchan alias Mobhi Clarainech, t 545; with Ciaran
of Clonmacnois, t 549; with Colman, son of Carbri, chief of part of
North Leinster (^576 F. M., where he is wrongly called King of
Leinster) ; while Faelan, the son of this Colman, Coemgen's pupil, is
mentioned in the annals at 6a8, and died apparently in 678". Others
with whom he is brought into relations are Columba, '^597; Aed, son
of Ainmire, King of Ireland, + 598; Cainnech, + 599 or 600 ; Comgall,
+ 602 (Chron. Scot.) ; Brandub, King of Leinster, +605; and Munnu
of Tech Munnu or Taghmon, 1635. Berchan and Ciaran died rather
early to be contemporaries of a man who survived to 618 or later ;
but even here there is no actual impossibility. The life is, however,
very legendary. In his mythological aspect Coemgen scems to be
m^jinly a protcctor of animals, both wild and domestic (§§ 3, 7, 9, 16,
19, 24, 27, 32) ; and one or two miracles which are generally asso-
ciated with solar or fire deities have also become attached to him
(§§ 5, 18 note, 35), a not unusual combination. He seems to be
exclusively a South Leinster saint.

' In the Mart. Don. p. 144 an Irish life of Coemgcn is mentioned as being in
the possession of Domnall Carrach of Annaghmore in Wexford. I cannot say
which liic this may have becn.

' Three Fragmcnts, p. 86.

THE SEPARATE LIVES Ivii

Vita Sancti Colmani abbatis de Land EloK This life is liere
printcd for the first time from M f. 129'", collated with T f. 106'.
There are two other Latin lives of Cohnan Ela, one in S f. 123''
(C. S. cc. 415 ff.), the other in R' f. 135", R= f. 139'', and F, p. 130. R' is
imperfect at the beginning, and R^ in the middle^ All three recen-
sions are sufficiently aliice to malie it certain that they have some
common source or sources. S is the fullest, and, on the whole, the
most original ; but it is possible that some of the sections peculiar
to S have been transferred from lives of other saints to vvhom they
refer'. R is much nearer to S than to M T, but is shorter. Its
omissions as compared vvith S sometimes coincide vvith those of MT,
and sometimes not*. MT has, however, some original points, and
as this text has never been printed, it seemed worth while to give
it for purposes of comparison. The Irish life (so-called) in the
Brussels MS. 2324x2340 f 219 is a very curious composition, but
stands in no relation to any of the Latin lives.

In thc historical framework of the Latin lives there is nothing
impossible. Colman himself died in 611. He is made contemporary
with Columba, 1 597 ; Aed, son of Ainmire, 1 598 ; Cainnech, t 599 or
600 ; Brendan, son of Cairbre ^, Chief of Hy Many, t 601 ; Aed
Slane, t 604 ; Gregory the Great, t 604 ; Molua of Clonfertmulloe,
t6o9; Mochuda, t 637 ; while Dimma Dub, t 659, vvas his pupil.
It is, however, impossible that Colman should have been the pupil

' There are pedigrees of Colman in LL. 352/, LBr. 21", BB. 223'' ad calcem
(cf. ib. 232"), Rawl. B. 502 f. 52''. His day in the Calendar is Sept. 26, which is
the day of his death according to § 360^ this life. Mart. Tall. gives him in addition
at Oct. 3 i ' Colman Ela nat.' ^natus, or natale, or natiuitas). The account of his
parentage in Mart. Don. Sept. 26 is taken from the Irish life mentioned below.
His association with Columba is borne out by Adamnan's life, i. 5, ii. 15, and
by the dedications in Scotland to Colman ( Forbes, Calendars, p. 3051. In the
life of his namesake, Colman mac Luachain, he and the latter and Colman
Comraire ^Sept. 25 1 are associated together as the three Colmans, Rennes MS.
ff. 79*^, 80'', 86" ; so Book of Lecan, f. 183''. To Colman Ela is ascribed the
authorship of the tract ' Aibgitir in Chrabaid, or Alphabet of Devotion, printed
by K. Meyer frora four MSS., Z. C. P. iii. 447 ff., cf. ib. i. 496 ; § 10 of this occurs
separatcly with the title Cosc Mocolmoc, LS. p. 135; § 11 occurs separately,
Brussels 5100, p. i, 2324 (. 67", under the title ' De uitiis latentibus umbra
bonorum operum '. The Felire compares him to St. John, ' ara ecna y ara oge,*
for his knowledge and purity, Fel.^ pp. 196, 212 (cf. our life § 15 and note) ;
and in the life of Mochua, §§ 2-4, infra ii. 184-5, 's a curious story how, as
a punishment for his pride of learning, he was aiBicted with total loss of memory
until restored by Mochua.

' The fact that F does not show this defect proves that this mutilation must
be subsequent to 1627.

' e. g. -S §§ 12. 25, 28, 38 ; the exploit narrated in S §§ 39, 40 is attributed to
his namesake, Colman of Droraore, in the life of the latter, C. S. cc. 481-2.

* M T omits S §§ 10, 12, 13, 24, 25, 28, 35, 37-40, 42; R omits S §§ 24-6,
31.37, 4I-3- 46.

' So S, probably rightly; M T with less likelihood connects the incident with
Brendan's father.

Iviii INTRODUCTION

of Finnian of Clonard, t 549, if Colman was only in his fifty-sixth
year' when he died, as Tigernach states^. The anachronism is due
to the tendency to make all the famous saints of Ireland proceed
from the school of Finnian.

The action of the life begins in Ulster, then centres in North
Leinster, especially Leix, with excursions latterly into Connaught.

In the M T text there is little or nothing of special mj-thological
significance ; but in some of the sections of the S recension charac-
teristics of a fire or solar god or hero are traccable (S §§ 24, 37-9 ;
cf § 24 of our life).

Vita Sancti Comgalli abbatis de Bennchor'. This life is from
M f 90'", collated with T f 57''. It was printed from M in FIeming's
Collectanea Sacra, pp. 303 ff.* It was reprinted in A. S. Maii, ii.
582 ff"., from Fleming's edition compared with ' MS. antiquum '. This
MS. must have been a good one ; for many of Fleming's mistakes
are corrected, though other mistakes are made. and liberties taken
with the text. There is another Latin life of Comgall in S f 191*^
(C. S. cc. 773 flr.) and R' f 153^ R^ f 100«, F p. 46. The text of R is
practically identical with that of S. The latter is, however, imperfect,
owing to the loss of a leaf in the middle ^ The S R recension is

' The Mart. Don. says that he was only fifty-two when he died.

2 R. C. xvii. 169.

s There are pedigrees of Comgall in LL. 348'', LBr. is', BB. 218» (cf. ib.
232''), Laud 610 fT. 38'', iio'', Fel.- p. 130. His usual day in the Calcndar is
May 10, though the Aberdeen Breviary givcs him at May 12 (Forbes, Calendars,
pp. 116, 308). The Mart. Don. at May 10 cites lines 17-20 of Cuimin of Connor's
poem, and also the table of parallel saints LL. 370", in which Comgall is cquated
with ' lacobus apostolus' i,it is not slated whicli ; the other ' lacobus apostolus '
is coupled vvith Finnian of Movillal. He is mentioned in the litany LL. 373*"
43 ; ' Cetheora mili manach co rath De fo mam Comgaill Bennchuir," i. e. 4,000
monks (^the life, § 13, says 3,000) with the grace of God under the yoke of
Comgall of Bangor. A metrical rule attributed to him has bcen printcd by
btrachan from four MSS., Eriu, i. 191 IV. ; a quatrain said to be by him is in
Fcl.' p. I.x.s.w. The rule of Bangor is celcbrated in a hymn in the Bangor
antiphonary (ed. Warren, ii. 28) ; in another, Comgall is enumeratcd first among
the abbots of Bangor (\h. 33^ while a third is dcvoted entirely to his praisc (ib.
16-19; cf. ib. 55-7, 69-71, 81-2. I. ix, x). A writing attributed to Comgall
seems to be cilcd in Magnus 0'Donncirs Irish life of Columba, Z. C. P. v. 64.
H's association with Columba is borne out by Adamnan, i. 49, iii. 13, 17 (with
Reeves' notes ; cf. V. Tr. p. 58) ; and he has dedications in Scotland, Forbes,
u. s., p. 310. (The lections in the Aberdcen Breviary relate only to ComgalPs
birth and childliood.) A dispute between Columba and Comgall is alluded to
in the Amra, R. C. xx. 254, 434. Kcating cites a life of Comgall, i. 52 ; but
I cannot say which it is.

* That M was Fleming's MS. was conclusively proved by Reeves ; sec notes
to § 17. Extracts from the S version are given in Flcming's notes.

" The S R recension is also printed in A. S. u. s. pp. 580-2 from S and two
other MS. furnished, one by Henry Fitzsimon, the other by Hugh Ward.
From the extracts given in the notcs the lormer secms to have becn nearcr to S,
the lattcr ncarer to R. The part ol thc A. S. tcxt which does not come from S
closely rcsemblcs R.

THE SEPARATE LIVES lix

very much shorter than the text of M T'. It contains, however, some
sections peculiar to itself, and of these such as are wanting in S are
given in the notes to the present edition ^ Of the great interest
of the life from the mythological point of vicw as bcaring on the
cult of the Ccltic Sun-God^, something will be said later.

In the historical setting of the life there is not much to criticize.
Comgall died in 602 (Chron. Scot.), at the age of eighty, according to
S R, or ninety according to Mart. Don,, which comes from Tigernach,
R. C. xvii. 163. He is made contemporary with St. Finnian (here called
Findbarr) of Movilla, t 579 ; with Brudeus, who is probably Bede's
'Bridius filius Meilochon', King of the Picts, ^584; Columba, ^597;
Cainnech, 1 599 x 600 ; Sinell of Movilla, t 603 ; Fachna, son of Baetan,
King of (Jlidia, t 626. The bishop, Lugaid, who ordained Comgall,
§§ II, 13 (cf. § 19 note), was probably not Lugaid or Molua of Clonfert-
mulloe ; for the latter was a younger contemporary, 534-609, and in
his own life is made a pupil, of Comgall *. That Comgall was a pupil
of Fintan of Clonenagh, who died in 603, is unlikely ; as in that case
Fintan must have been over a hundred whenhedied^ It may be
a mistake for Finnian of Clonard, t 549.

I know no Irish life of Comgall, though § 21 seems to postulate an
Irish original ; and an Irish version of § 46 is known (v. note ad loc).
Comgall seems to belong entirely to Dal n-Araide, and he is celebrated
as the patron of that district in the verses, previously alluded to,
which occur LL. 367 lower margin, and Rawl. B. 486 f. 44''.

Vita Sancti Cronani abbatis de Ros Cree ^. This life is from

' That it is a mere summary appears from S § 6 : ' aliaque perplurima . . .
fecit mirabilia."

' Hardy, Cat. i. 191, cites Harl. 6576 ff. 337 ff. as a life of Comgall. It is in
reality a copy of the shorter recension of the Visio Tungalli or Tundali. In the
Index to the volume Tungallus is miswritten Cungallus, and Hardy (without
e.xamination) has taken this to be Comgall.

^ §5 5. 7. 8, 10, II, 13, 15, 17 note, 19 and note. 39, 43, 44, 46; cf. the read-
ing of Fitzsimon's MS. in I5 : ' sole clariorem filium pariet, qui huius orbis
tenebras suo fulgore fugabit ' {A. S. u. s. p. 582").

* Lug. §§ 15-24. In Fel.^ pp. 180-2 is a story how MoKia, though Comgairs
pupil, became his confessor; but it is a stronger measure to make hira ordain
his master. Lanigan's suggestion i^ii. 65-6) of Lugaid of Connor, who died,
according to F. M., in 537, would not be quite impossible if Comgall was really
ninety when he died. A Lugaid bishop of Lismore in Scotland died in 592,
Ann. Ult. ; Reeves, Adamn. p. 371. On the mythological significance of the
association with Lugaid see below.

^ This would be no difficultj' to the scholiast on the Felire, who gives Fintan
an age of a hundred and thirt}--five at his death, Fel.2 p. ■76. If Comgall was
really ninety in 602 it is not impossible, as Reeves thought (Eccl. Ant. p. 269),
that he should have been baptized by bishop Macnisse of Connor, vvho died
in 514-

« There are pedigrees of Cronan in Laud 610 f. 39", Rawl. B. 486 f. 35". I
give that of Laud with readings from the pedigree on the margin of M ; ' Cronan
Rosa Cre mac Odrain [Obrain M], m. Domargein [Domaingein M], m. Fuiric

Ix INTRODUCTION

M f. 88^, collated with T f. 55-. There is a transcript of it by Bishop
Reeves in T. C. D. No. 1096. It has not been printed before. There
is another Latin Hfe in S f. 174'' (C. S. cc. 541 ff.). This is obviously
imperfect at the end,though there is no lacuna in the MS. The hfe
printed in A. S. Apr. iii. 580 ff. is the S text ; but it has the last three
sections, which are wanting in S, in a text practically identical with M.
The editor obtained them from Father Thomas 0'Sheerin, the
editor of Fleming's Collectanea Sacra. In the introduction he notes
that Ussher cites a difierent hfe of Cronan ', but expressly says that
he had never seen this.

The two recensions, MT and S, are clearly derived from a common
source, and equally clearly MT is nearer the original. S not only
omits whole sections, but obliterates names of places and persons.
I have not met with any Irish life of Cronan.

Thc annalists, so far as I know, do not give us any data for fixing
the chronology of Cronan's life ; nor are there niany indications in
the life itself. He is made contemporary with Finghin, King of
Munster, +619 (v. F. M. i. 253 note), with Fursa, ^649 (?), and with
Mochoemog, ^656. He probably lived, therefore, in the latter part of
the sixth and the earlier part of the seventh century. By birth and
labours Cronan belongs to Munster, and especially to Eile, though
he began his ecclesiastical career in Connaught. There does not
seem to be any special mythological element in the life.

Vita Sancti Declani episcopi de Ard Mor -. This life is here
printed from T f. 66'' collated with M f. 101". The former MS. is
slightly, the latter more seriously, mutilated at the beginning. The
probable reason for this mutilation and the means by which it has
been made good are stated in a note ad loc. The life has been
printed by the Bollandists, A. S. July v. 590 ff. The editor says that

[PhurigM], m. Olchon, m. Imraith [AmraidhM], m. Eoluirg. [m. DergMarfrf],
m. Eirc, m. Abannaig [Sabarrnaig M], m. Findchaim, m. Feic, m. Imchada
Uallaig [Finncada M], m. Conla, m. Taidg, m. Cein, m. AilcUa Oluim.' His day
in the Calendar is April 28. Mart. Tall. says ; ' Cronan . . . qui prius Mochua
dicius est.' But Mocluia is tlic later hypocoristic name, as in tlie casc of his
namcsake of Clondalkin : ' Mochua, . . . qui Cronan prius dictus cst,' Fcl.-' p. 182.
Fcr another casc of thc intcrciiange of these names v. Maed. § 34.

' Ussher, Works, vi. 541, cites parts of §§ i5, 17. With § 17 cf. a diflerent
version in Car. § 61. Cronan is mentioned also in Lug. § 52. For the Book of
Dimma, to which the legend in §9 refers, see Miss Stokes, Early Christian Art,
pp. 23-4 ; Christian Inscriptions, ii. 100-2.

2 There are pedigrees of Declan in LL. 348«, LBr. 15'', BB. 218'" (cf. ib. 231''),
F^l.* 170, Rawl. B. 502 f. 52''. They differ considerably as to the name of
Declan's father. Fcl., BB. 231'', lil<e the life, call him Erc ; LBr. calls him
Koss or Russ ; LL. and BB. 218'' call him Ernbrand [cf. Icel. Jarnbrandr] ;
while Rawl. gives a conflate form Ercbrand. Dcclan's day in the Calendar is
July 24. The account in Mart. Don. at that date is based on the Irish version
of his life. According to a note in F6\.- p. 112 (April 7) Dcclan was the first to
introduce rye, 'segal' (= sccale), into Ireland.

THE SEPARATE LIVES Ixi

he got the text from thc Irish Franciscans at Louvain, ' ubi etiam
nunc seruatur, iitteris llibernicis exarata, ut illam ex antiquissimo
codice desumpsit. . . . frater iile Michael Clery . . . Apographum
nostrum . . . quoniam errata multa et plures habebat lacunas conferri
Romae curauimus cum alio exemplari integro, quod erat in Collegio
Sti Isidori cum ibi degeret Franciscus Haroldus . . . qui nobis haec
Acta per se . . . emendata . . . restituit anno i679qualia nunc edimus.'
At first I was inclined to identify this Louvain MS. with the MS. of
the Irish life of Declan, now Brussels 4190x4200 f. 171'. This is
written by Michael 0'Clery, who says (f. 193) that he copied it from
'an old book ' (seinleabhar) belonging to Eochaidh lii Ifernain (Eochy
Heffernan) ; though as the date of this latter was only 1582, the
' antiquissimus ' of the Bollandist editor would be an exaggeration.
As this Irish life is an almost exact translation of the Latin life here
printed, it niight very well have been used for the Bollandist text.
It is, however, against this view that the BoUandists state that the
Irish verses in § 21 were not in their ' apographum ', but were taken
from the St. Isidore Codex ; whereas they are in the Irish life. The
St. Isidore MS. I have not traced. The MSS. relating to Ireland,
formerly in the Franciscan College of St. Isidore at Rome, are now in
the Convent of that order on the Merchants' Quay at Dublin. But
I have found no life of Declan among them. The Bollandist text
is occasionally cited as B. Where M and T differ, B is nearer to M
than T. In T. C. D. No. 1098 there is a transcript of B by Reeves,
with collations from M and T, and some topographical notes which
have been useful in identifying one or two of the places mentioned in
the life. Dr. Reeves speaks not unjustly of ' the wretched text of the
Acta Sanctorum', and of the life itself as ' inestimable '. It is indeed
of great interest.

Here again the question of pre-Patrician Christianity meets us, and
much of what has been said in the introductions to the lives of Ailbe
and Ciaran of Saigir applies also here. Declan, like Ciaran, not
merely submits (after a struggle) to Patrick on the Iatter's arrival,
but takes directions from him in Italy as to his own place of settle-
ment. The absence of any reference to later saints inclines me
to think that Declan really is a saint of early date.

St. Declan is exclusively a saint of the Munster Deisi, and his
labours are mainly confined to them and the adjacent parts of
Munster. Once he is taken to Meath (§ 26), but only that he may visit
the ancestral home of his race, the Deisi of Tara.

The topographical notices of Ardmore are of great interest. To
those who have visited the spot the tradition that the promontory

' It is found also in three laterMSS. : R. I. A. 0'Daly, No. 25, f. 22; Hodges
and Smith, No. 150, p. 109 ; King's Inns, Dublin, No. ig.

Ixii INTRODUCTION

was once an island (§ i6) will not seem incredible, for the land to the
North and West hes low, and a very slight depression would bring
the sea over it again. The site of the ' little hermitage' (desertulum)
of Declan (§ 38) is marl^ed by the ruins of a later church still called
Teampul an Diseirt, i. e. thc Church of the Hermitage, or Dysert
Church, near which is St. Declan's Well. And the cultus of the
saint is still a living one to-day. The tradition of a special connexion
betvveen Ardmore and St. David's (§ 15) probably rests on fact, for
the latitude of the two places is almost exactly the same.

The journeys to Rome (though the writer modestly restricts
himself to three, ib.) ' to learn ecclesiastical manners' (§9) bear
obviously the mark of a later age, while § 36 seems to reflect the
period of the Danish invasionsS though some piratical attack from
the opposite coasts of Britain is by no means impossible.

1 know of no other lives of Declan beside this Latin life and
the Irish translation of which enough has been said already. It
is cited in the notes as Ir.

The mythological element is not very prominent in this life.
Where it does appear it seems to point decidedly to a water deity
(§§ II, 15, 16). This is interesting, as the same characteristic, as we
have seen, is strongly marked in a saint of a neighbouring district,
Abban of Moyarney in County Wexford.

The introductory matter is imported bodily from Irish secular
legends, chiefly from the stories of the ' Expulsion of the Deisi ',
'The Death of Medb', and ' Medb's Three Husbands' (see notes to
§§ I, 2). It is curious that the horrible story of the birth of Lugaid
Sriab n-derg should have been chosen as the proem of a work
obviously intendcd for homiletic purposes (§§ i, 20, 38)''.

Vita sancti Endei abbatis de Arann'. This life is taken from
Ri f 103", collated with R^ f 90", and compared with F p. 291.

' Another clearmark of lateness is the mention of ' canonici ' in § 26. But
the life seems based on an earlier one, of which it is an abbreviation ; cf. 5 38,
'omittentes plurima.' Such as it is, however, it is the only life wc have.
There is no trace of a hfe of Declan either in S or in R.

2 Both the namc and epithct, Lugaid of the red stripes, show that we have
to do wilh a solar myth. The name Lugaid is a derlvative of Lug, the name
of the Celtic Sun-God ; and tlie red stripes ^' tres rubri circuli ', 5 i) which he
bore are no less obviously solar in origin.

3 There are pedigrees of Enda in LL. 347'', LBr. i^", BB. 217" (cf. ib. 231°),
Rawl. B. 486 f. 35'', but they are all sopliisticaled in the way e.xplained below.
His day in the Calendar is March 21. At that date Mart. Don. cilcs hnes 93-6
of Cuimin's poem, and gives a very mythical anecdote, the source of which
I havc not traced. Gigniat, the hero of it, is evidently the Gigncus of our
life, §28. In Fel.'' pp. 70, 112 Enda is one of the thrcc 'athlaich' lit. e.\-
warriurs, i.e. warriors turned monks of Ireland. Enda is introduced into
Magnus 0'Donnell's life of Columba (Z. C. P. v. 82-6), but chronological con-
siderations make this practically impossiblc.

THE SEPARATE LIVES Ixiii

From F it was printed by Colgan, A. S. pp. 704 ff. ; and from Colgan
by the Bollandists, March iii. 269 ff.' I know no other lifc of Enda
either in Latin or in Irish.

Like almost all the lives in R it represents a very late recension ;
and is clearly conflated from difterent sources. Thus the story
narrated in §§ 20-3 is expressly given as an 'aliter' version of
§ 19. Even Colgan distinguishes it by italic type ', and characterizes
it as ' minus authenticam, ne dicam plane apochrypham '. The
Bollandists omit it altogether '. Moreover § 32 is clearly a doublet

' The critical notes furnish abimdant proofs of the statements in the text.
For a possible explanation of tlie fact that Colgan's edition of this life is im-
perfect at the beginning see above, p. xix, note i. The edition in the A. S. does
not exhibit this defect. The editors note that CoIgan's edition is 'acephala',
and state that they obtained their own copy of the life from Hugh Ward.
Colgan, A. S. p. 710", says that a life of Enda was in the possession of Dr. David
Routh ^or Rothe), R. C. Bishop of Ossory, and that an otfice for his festival was
in use in the county of Galway ; but he had not seen either of them. In R'
§§ 1-16 are divided for reading on a festival of nine lections. Lections are also
marked in R-, but differently.

* In F it is underlined throughout.

' In Laud, 6io f. 40", there is a short Irish version of this story, though it
differs from our text in making Pupeus go to Aran, as it would seem, only after
£nda's death : ' Faelchu, qui nominatur Pupu Airni, mac Faelchair, mic Fadalaig ;
7 ba ri Osraigi Faelchar mac Fadalaig ; 7 is uad Sil Faelchair la hOsraighib.
Ocus is ime atberar do Pupu .i. Papa, o rogab abdaine Roma tareis Grigoir Roma ;
7 foragaibsium a abdaine, 7 dochuaid a n-diaigh taisi a maigistrech co hAraind
iarthair Eorpa. Conad hi an tres relig angel Airne, reileig teglaig Pupu mic
Faclchair mic Fadalaig,' i. e. Faelchu, who is called Pupu of Aran, son of
Faelchar, son of Fadalach ; and Faelchar was king of Ossory, and from him are
the Sil Faelchair (seed of F.) in Ossory. And this is why he is called Pupu,
that is Papa, because he took the abbacy of Rome in succession to Gregory of
Rome. And he resigned his abbacy, and followed the relics of his master to
Aran of the West of Europe (i. e. Ireland). So that one of the three angel
cemeteries of Aran is the cemetery of the household (i. e. monastery) of Pupu,
son of Faelchar, son of Fadalach. But according to a note in LL. 373, lower
margin, Pupu's original name was Nem mac hiii Bim, and he was also called
Cailbe ; so Fel." p. 150, where he is further said to have been a brother of
Ciaran of Saigir. (In the life of Maignenn, Silva Gad. i. 40, he is called m6r-
Phopa papa. i. e. Great Popa the Pope !) The Northmen called the Irish
anchorites whom they found in the Islands ' popes ' (see the Cleasby-Vigfusson
Dict. s. V. papi), and it is possible that the whole story may be the invention of
some one who only knew the vvord Pope as tlie title of the head of the Roman
Church. There is a reference to Enda in LL. 349" : ' Domma Droma Ddthe . . .
ise congab Disert n-Ennae iar techt do Enna dar muir' ; ' Domma of Druim
Dothe . . . it is he who occupied Disert Enda after Enda had gone across the
sea.' This need not imply more than Ihe visit of Enda to Rosnat or Whitern,
which is common to both the original and the interpolated parts of the text,
though in the former the abbot of Rosnat is called Maucennus and in the latter
Wonend i_i. e. My Nennius). This again indicates the diBerence of the sources
used, but thc person meant is the same ; cf. Cod. Sal. c. 915 : ' uir sapiens
Nennyo qui Maucennus dicitur.' (On the attempt to identify Nynias of Whitem
with an Irish Moinenn or Monend see Bede, ii. 128.) The statement of the life
that Enda visited Rorae and brought back foreign disciples, §§ 7, 8, 28, derives
some confirmation from an early sepulchral inscription found in Aranmore :

Ixiv INTRODUCTION

of § 26', though the compiler disguises this by attaching the incident
to a supposed later visit of Ciaran to Aran. In considering the chrono-
logical framework of the lifewe may neglect these later insertions.

It is curious that though Enda was such a popular saint, the
chroniclers give us no dates in connexion with him. The evidence of
the life points to the latter part of the fifth and the earlier part of
the sixth century as his period. The grant of Aran is said to have
been made by Aengus mac Nadfraich, King of Munster, who was
killed in 490 or 491 -. Ciaran of Clonmacnois, + 549, is his pupil, while
Darerca or Moninna, the abbess of Killevy, + 517 or 519, is a friend of
his sister. So far all is consistent. He is, however, made a son
of Conall Derc (or the Red), chief of Oriel, who died in 609. Zimmer
has with great acuteness pointed out ' the origin of this mistake,
which is common to all the later authorities on Enda. It is due to
an ignorant attempt to identify Saint Enda with Enda, son of Conall
Derc, one of the three Ui Corra in the tale ' Imram Curaig hua
Corra'<. The oldest authority, the Martyrology of Tallaght, gives
Enda's father as Ainmire, son of Ronan of the Cremthanns (a district
in Meath), whom the later authorities make his maternal grand-
father ''■.

By his false pedigree, therefore, Enda belongs to Oriel, but by his
true pedigree to Meath. His work, however, is almost exclusively
associated with the Aran Islands.

There does not seem to be any special mythological significance
in the life as we have it.

Vita Sancti Fechini Abbatis de Fauoria''. This life is here

'vii Romani,' Petrie, Round Towers, p. 139 ; Christian Inscriptions. ii. ai. On
the topographical data of the hfe of Enda there are some intercsting notes in
0'Flaherty's lar-Connaught, ed. Hardiman, pp. 79 fi". ; Colgan, A. S. pp. 714-15.

' Yet another version, Ci. C. § 21.

2 There is a different version of this incident, Ail. § 25, the motive of which
may have been to assert tlie ccclesiastical jurisdiction of Munster over the Aran
Isles, as the grant by Acngus asserted the socular jurisdiction of Munstcr.
Later thcy werc subjcct civilly to Connaught, and ecclesiastically to Tuam.

' Keltischc Beitr. ii. 206 ft'. There is a Conallus Rubeus (Conall Derg"» in
tl-e lifc of Molaissc of Devenish, 5 14. Whether this is intendcd to be the chief
of Oriel who died in 609 I cannot saj'. As Molaisse died at the latest in 571
the identification, though not impossiblc, is unlikely ; see p. Ixxiv, note 6.

* Printed by Stokes, R. C. xiv. 22 ff.

' LL. 372'' 25 (on which Mart. Don. scems to bc basedl makcs Ainmire chief
of the Ards, co. Down ; while Fcl,- p. 100, and a pcdigree insertcd in F, make
liim chief of Fcrrard, co. Louth. LL. and M. D. call Enda's mothcr Acbfind,
while the pedigrce in F (likc the life^ calls her Brig. F howcver makcs Conall,
Enda's alleged father, bclong to thc Cremthanns. Colgan, p. 711", would correct
thc Mart. Tall., and read : 'Ennae . . . m ac) [Brige ingine)] Ainmire,' &c.
The Martyrology of Gorman calls Enda's father Conall of Cloghcr.

» Thcrc are pedigrees of Fcchin in LL. 352", LBr. 21", BB. 223'^, Fel.' p. 48,
Rawl. B. 503 f. 51", Laud. 610 (T. 38'', 39'', 39', 41'' ; in the last citcd passagc he is

THE SEPARATE LIVES Ixv

printcd from R' f. iii'', collatcd with R^ f. 178', and compared vvith
F p. 220. This life was printed by Colgan in his Acta Sanctorum,
pp. 130 ff. ; and by the Bollandists, A. S. Jan. ii. 329 ff. Reference to
the critical notes will show that Colgan certainly took his text from
F, though he has numerous independent mistakes of his own. Many
of these are corrected in thc Bollandist text (Bi, for which two MSS.
were used ; one derived from Hugh Ward, the other from Henry
Fitzsimon. The former was either F or a copy of it ; the latter,
which has disappeared, had marked peculiarities of its own, e. g. the
omission of §§ 7-9, and the unexpurgated recension of the story in
§ 13'. I know of no other Latin life of Fechin.

The life is clearly an abbreviation of a longer work, and seems to
announce itself as such in § i. It is also no less clearly incomplete'
(there is no account given of Fechin's death), though a false appear-
ance of completeness is given bj' appending to the last prose section
(21) a short poem on his miracles and two hj-mns'. It is to be noticed
that neithcr the poem nor the hymns are based on the R text which
they supplement.

The poem alludes to a story of the release of a captive which is not
in R, though parallels to it are found in both the Irish lives, §§ 24,
41-2 ; while the second hymn contains a similar incident taken from
the first Irish life, § 21, but not in R. Both the poem and the second
hymn have the miracle of the raising of the Queen of Leinster,
while the hymn has another incident, the healing of a blind man,
neither of which is to be found in R. or in either of the Irish lives,
though thej' occur in the conflate life which Colgan compiled from
three different Irish sources and translated into Latin * (§§ 45, 30).

These three lives are described by Colgan as follows : ' unam
fusam ex Codice Imaciensi [i. e. of the monastery of Omey in the

called by the hypocoristic name Moecca [Mo-fhecca], cf. Mochoem. 5 29 ; Fel.'^
u. s. These, like the hfe, make him son of Caelcharna ; but the metrical Naem-
senchus, BB. 231" ad calcem, calls him ' mac Cillin '. His day in the Calendar is
Jan. 20. The Mart. Don. at that date cite.=; II. 21-4 of Cuimin ofConnor^a poem,
and also alludes to the Naemsenchus u. s., and to the LL. table of parallel saints
in which Fechin is equated vvith Anthony the monk ^1. e. the Egyptian ' founder of
Asceticism '). For some interesting notices of places connected with St. Fechin
see 0'FIaherty's lar Connaught, pp. 106, 112-15, 120-1, 279 f, ; Petrie. Round
Towers. pp. 4246". His 'bed' is mentioncd in a poem cited by 0'Curry,
Jlanners, ii. 119 f. Fintan Maeldub. (' cf Cain. § 45) is said to have been his
disciple, Fel.' p. 224. He appears as Vigean in Scolland, Forbes, Calendars,
pp. 456-8.

' See notes ad loc.

' Colgan rightly calls it : ' breuis et mutila actorum eius epitome,' A. S.
p. 140''.

'' The statement, ii. 84 note, that the BoUandists do not give the two hymns,
is true as regards their text of the life : they give them, however, in their
introductorj- remarks, a fact which I ought to have noted.

* A. s. pp. 133 fr.

Ixvi INTRODUCTION

island of that name' (Ir. Imaid Feichin) in thc extrcme west of
Galway, oft' Achris Point], quam eiiis compilator . . . indicat . . .
desumptam esse ex alia latina ; . . . aliam habemus stylo plane uetusto
et magnae fidei, sed principio et fine carentem ; tertiam uero uetusto
et cleganti metro Ixxiv distichis constante' (pp. 139, 140).

In Rev. Celt. xii. 318 ff. the late Mr. Whitley Stoiies printed an Irish
hfe of Fechin from the unique copy in MS. Phillipps, 9194 ff. i ff.
This life is really made up of two lives'^, the first cOmprising §§ 1-28,
the second §§ 29-49. The tvvo parts are clearly separated by a scribal
note stating that the preceding life was translated from the Latin by
Nicolas the younger, son of the abbot of Cong, and that it was tran-
scribed by 0'Duffy in the year 1329'. The second life is imperfect
at the end, and has no real beginning. though a homiletic addrcss is
prefixed to conceal the defect. Both iives contain poems which Mr.
Stolces has omitted *.

I am inclined to see in these two lives the two first of Colgaas
enumeration. The double coincidence that the first is expressly
stated to be translated from Latin ^, and that the second should be
imperfect both at beginning and end, is too striking to be accidental.
Both lives contain a good deal that is not in R. And they have not
very much in common. The foundation of Fore (§9= §§32-3) and
the niission to Omey (§ i7 = § 35) are almost the only points at which
they overlap. But the incomplete character of the second life nialces
it impossible to argue safely as to their mutual relations.

But after we have deducted from Colgan's conflate life all to which
parallels can be found either in R or in the two Irish iives, there still
remain several sections (8, 14-21, 24, 29-30, 38-42, 45-7) which have
nothing corresponding to theni in our existing litcraturc, and must
therefore be supposed to have come from Colgan's third source, the

' 'ex qua (insula) accepimus codicem Hibernicum uitae S. Fechini,' A.S.
p. 141".

' Called above the first and second Irish lives respectively.

' Cong, north of Loiigh Corrib, called Conga Feieliin in Irish, was founded
by St. Feciiin. Who Niciiolas the younger, son of tlic abbot, was. I do not
know. An 0'DufTy (Diibthach ui Dubthaigh) died as abbot i.f Cong in 1223, F. M.
Other entries connecting the same family witli Cong will be lound at 1150
and 1168.

* Tliis is to be regretted. Tiresonie as these poems are, they sometimes
contain phrases which throw liKht on the corresponding passages of prose.
See some of the phrases cited p. c.\l, note 4 ; tlK)Ugh thc scribe of the life
of Molaisse of Devenish, printcd in Silva Gad. i. 17 H'., omits one poem on
grounds similar to those urgcd by Mr. Stokes : ' we omit the rest of the poem,
bccause there is nothing in it but what has been already given ; and it is
better as it stands (^i. e. in prose) than in such bad poctry.' For the original
Irish sec ib. 32 note.

' Tliis lost Latin original may have bcen thc same life as that from which
Ihe R text was abbreviated.

TIIE SEPARATE LIVES Ixvii

metrical life. Of this, so far, I have discovered no trace, unless
fragmcnts of it are containcd in the omitted poems of the Irish lives '.

Both in R (§ 12) and in thc second Irish life (§ 29) the authority of
Aileran or Aireran the Wise, who died, like St. Fechin himself, in the
grcat plague of thc latter part of the seventh century, is citcd as an
authority for the hfe of Fechin -. I know no other evidence that
Aileran wrote any such Hfe, and certainly no trace of it exists. In its
present shape R is vexy late, for it contains miracles vvhich are said
to have occurred after the coming of the English (§§ 18, 19).

The historical franievvork in R is sHght. Fechin's ovvn death of
the plague in 665 or 668 seems vvell established ; though none of the
lives, as we have them, give the extraordinary story found in the life
of St. Gerald (§ 12), how that plague was brought about by his prayers'.
He is made contemporarj' vvith Diarmait, son of Aed Slaine, joint
King of Ireland, vvho died in the same plague, and vvith Guaire Aidne,
the hospitable King of Connaught, vvho died in 663 or 666 ; vvith
Caeman Brec, abbot of Russagh, ^615; vvhile Columba, ^597, fore-
told his birth thirty years before. In the Irish lives more persons
are mentioned, but I am not concerned vvith their accuracy now.

The mj^thological affinities of Fechin are clear. He has undoubt-
edly taken on some of the characteristics of a solar hero (§ i, mother's
name Lasair, i. e. flame ; §§ 4, 7, 13, 17, 20 ; cf Ir. §§ 5, 15, 21, 41 (?),
46). There is nothing in the uaine Fechin, which is a diminutive of
fiach, a raven *, to account for this accretion, vvhich must be due to
some other cause.

Geographically Fechin seems to belong partlj' to Connaught and
partly to Meath.

The miracle of piercing the hill between Lough Leane and the
monastic mill, vvhich is here (§ 4) ascribed to Fechin, is in the Irish
life of Mochua of Balla attributed to that saint'.

Vita sancti Finani abbatis de Cenn Etigh". This life is here

' This is quite possible. \Ve have seen in the case of Coemgen (above,
p. Ivi) that an earlier prose life may be interpolated from a metrical life which
is merely an epitome of itself.

' The Irish life calls Aileran's work a compendium. In Colgan"s conflate
life, § 47, Adamnan's authority is cited for a rairacle of which it is alleged that
he was an eye-witness. Adamnan died in 704, forty ycars after Fechin.

^ Indeed j 29 of Colgan"s conflate life seems rather to contradict it. For
other instances of Fechin's cruel prayers or curses see Irish Life, ii. §§ 30, 43.
Colgan omits these, but gives others, §§ 16, 17.

< See Fel.5 p. 48.

' L. S. 11. 4679 flf. It is mentioned by Giraldus Cambrensis, Opp. v. 134, who
says that no woman was allowed to enter either the mill or the church of
Fore.

' There are pedigrees of Finan in LL. 350" (cf. ib. 353" 35), LBr. iS**
(cf. ib 21'' , BB. 221" (,cf. ib. 231''). His day in the Calendar is April 7. The
story of his birth, which in the lives is toned down to a vision, is given in

e 2

Ixviii INTRODUCTION

printed for the first time from M f. 84'' collated with T f. 51''. Two
other Latin lives of Finan exist ; one in S f. 103'' (C. S. cc. 305 ff.) ;
the other in R' f. 142'', R= f 205'', and F p. 257. The Bollandists had
the S text before them, but judged it too doubtful to be pubHshed,
'donec plus lucis effulgeat'.' Colgan prints §24 of the M text in his
account of St. Mochellog at March 26 (A.S. p. 749), and promised to
give the whole hfe at April 7. So he would probablj' have printed
the M text -, though he had also the R recension in F.

The three recensions S, R, and M all go back to some common
original. S is certainly the nearest to that common original, vvliich R
and M have independently edited and abbreviated, R being niuch
the nearer to S of the two. R omits many interesting details which
S has preserved, especially names of places, &c., and leaves out
wholly §§ 6, 16, 19, 33 of S. On the other hand R ' farces' the text,
more suo, with much ecclesiastical padding, biblical parallels, and
such like. The omissions of M are more numerous, §§3, 12, 15, 17,
19, 22, 25, 31 of the S text being all excised, while for § 35 a diflerent
incident is substituted. The greater originality of S may be seen by
comparing S §§16,21,35 with M §§13, 16, 26 respectively '. The
comparison afibrds an interesting study of the way in which primitive
ideas or customs which gave offence, or were not understood in later
times, were graduallj' obliterated in successive editions of thcse lives.

Two Irish lives of Finan of Cenn Etigh (Kinnity) are known to me.
The first (Ir.') is found in R. I. A. Stovve MS. ix. 53^., and in Brussels
2324-40 f. 135 (an 0'Clery MS.), both of which are copied from the
same original. This life is clearly a translation from the M text.
Not only docs it contain exactly the same matter in the same order,
not only does it retain at least in one placc Latin words * taken from
the text of M, but in more than one case the text of Ir.' can only be
explained as a mistranslation of M °.

a much cruder and more primitive form in Fi\.^ p. 112, where also the origin of
his nickname of 'Camm ', i. e. the crooked-eyed, or squinting, is traced. He is
said to have been the first to introduce wheat into Ireland, ib. Nine Icctions
are marked on tlie margin of R^.

> A. S. Apr. i. 656".

' We have sccn how, in the case of Aed mac Bricc, Colgan prcferred the
expurgated and less original text of M, above, p. xxvii, note i.

' On the first of these incidents, the sending forth of souls in slcep to visit
distant places, which in M is toned down to a vision. whilc R omits it altogether,
see below, Part V, p. clxxii infra. Convcrsely in S § ai the ' water of cursing'
in S is toned down in R, whilc M § i6 omits it altogether; sce notes ad loc.

* In ^ 7 it has ' do choimcd tabernam panum ' = ' custodiebat . . . tab. panum '.
M is the only Latin text which has this phrase.

' A striking instancc of this occurs in M § 17. This rclates how Finan's
brother came to him in grcat trouble bccause he would forfeit his land, ' nisi
precium septcm ancillaruni . . . redderet,' i. e. the price of seven fcmale slaves
(Ir. cumal), a well-known unit of value in Irish law, a 'cumal' being equal to

THE SEPARATE LIVES Ixix

The other Irish hfe (Ir.^) has bcen printed by Mr. Stewart
Macahster in Zeitsch. fiir Celt. Philologie, ii. 550 iW, from a MS. in
private hands '. It is later than Ir.' ; and is clearly based on a text
closely akin to R. Of thc eight or nine sections of the S text, which
are omitted by M, Ir.'' retains all but one, which is omitted by R also.
On the other hand it omits the same four sections of S which are
omitted by R, and one additional one (S § 4) ; but, what is most con-
clusive, it agrees with R in points where R diflers both from S and
M ; thus in M § 16 ( = S § 21) it has R's toned down version of ' the
water of cursing"', and in M §17 it gives the distance between
Kinnity and Corcaguiny'.

Mythologically Finan seems to have attracted to himself features ot
the sun and fire divinity (§§ i, 2, 4, 5, 7, 18 f (S §31), 24 (S §35) ; and
his connexion with Loeh Lugdech iCurrane Lough), Lug being the
Celtic Sun-God, is possibly significant.

Geographically Finan seems exclusively a Munster saint. His
chief monastery is Kinnity on the borders of Munster and Meath.
But he is also closely associated with his native land of Corcaguiny, of
which he is the special patron (§ 16). But throughout the south-west
of Ireland there seems to be considerable confusion between our saint
and his namesake, Finan Lobar, or the Leper. Thus the connexion
of our saint with Lough Currane * makes it probable that to him
belong the church and monastery of St. Finan on Church Island in
that lake. Yet the festival of St. Finan is kept in that neighbourhood,
as I was informed, on March 16, which is the day of the Leper saint,
our saint's commemoration being on April 7. So the monastery of
St. Finan on Inishfallen, Killarney, is popularly assigned to the Leper,
but may belong to his namesake. On the other hand, of course, the
acts of two St. Finans may have got combined in the lives.

The chronological data are slight. The annals give no year for
Finan's death. Not many persons are mentioned in the lives, and of
them almost the only tvvo that can be dated are his much older con-
temporary, Brendan of Clonfert, who prophesied his future greatness

three cows. The translator misunderstands this phrase as meaning ' the wages
due to work people', and recasts the whole incident in accordance with this
idea. The mistake could not have originated in the text of S or R, which have
simply ' vii ancillas ' for • precium vii anc'

' It is found also in Brit. Mus. Egerton iia f. 510; R. I. A. Hodges and
Smith. Nos. 12 and 150 ; King's Inns Library, Dublin, MS. 19 ; all late MSS.

2 See above, p. Ixviii, note 3.

' The only point in which Ir.-difTers (except by way of abbreviation"! from R
is in M § 10, where for Loch Leyn (Killarney) Ir,- has Loch Luidheach
(Currane). The S text has the latter name lower dovvn in the same section,
where R omits it. Ir." may be taken from a MS. intermediate between S and
R, but much nearer the latter.

' In Ir.- he is called Finan of Loch Laoi ( = L. Lugdech) ; in Mart. Don. he is
called 'of Kinuity and Slieve Bloom', Apr. 7.

Ixx INTRODUCTION

('^'577 o"" 5S3) ; 3""^ Falbe Fland, King of Munster, who died 637. If
these indications may be trusted, he would secin to have flourished
in the latter part of the sixth and earlier part of the seventh centuries.
He is referred to in the Hfe of Brendan, i. § 5, a reference which bears
out his solar character.

Vita Fintani abbatis de Cluain Ednech*. This life is taken from
M f 74". It probably existed in T, but has been lost owing to the
mutilation of that MS. There are two other lives of Fintan, S f 99°
(C. S. co!s. 289 ff.), and R' f. 148", R= f. 194% F p. 285. M and S
cover much the same ground, S being perhaps rather nearer to the
common source. M has, however, points of interest pecuhar to itself.
R is nearer to S than to M, and follovvs S rather closely, though it
omits and abbreviates according to its wont. The M text was printed
by Colgan, A. S. pp. 349 fi". He promised to give the R text at Nov.
15''. The text in A. S. Feb. iii. 17 ff. is taken from Colgan, and
repeats his most obvious blunders. The editor has, moreover, intcr-
polated passages from S. The result is a conflate text which is
critically worthless. I know of no Irish life of Fintan.

Fintan died in 603''. The saints with whom he is brought into

' There are pedigrees of Fintan in LL. 347", BB. 231", Rawl. B. 502 f. 51"',
Laud 6io f. 38.'^, Fel.^ p. 74. The pedigrees make liim son of Gabren, while
the hves call his father Crimthann ; see ii. 96 note. His sister, Dicnait,
is mentioned LL. 350, lovver margin. He is brought into relation with
his namesake, Fintan or Munnu of Taghmon, in Fdl.^ p. 226. His day in
the Calendar is Feb. 17. The Mart. Don. at that date cites thc LL. parallel
table of saints in which he is equated with St, Benedict, and also a vcrse from
the notes to the Fehre at the same date. The stone on which he was baptized,
if turned thrice, ensured a safe return, Fel.' p, 76 ! sec, however, p. clvii, note 6; ;
cf. Fel.' p. lii, where it is stated that in old books he was called Uindunus. He
has a dedication in Scotland, Forbes, Calcndars, p. 349. There is a vcry
interesting reference to him in the often-quoted Litanj- in LL. 373"^ 39 : ' Monaig
Fintain meic hiia Echach, ni chathitis acht lossa in talman 7 usci ; ni thalla an
arim fria lin; viii Fintain dib,' i. e. Thc monUs of Fintan, great grandson of
Eochaid, who ate nothing but herbs of the earth with water ; there is not room
to enumerate them by reason of their number. There were eight Fintans among
them. This agrees wilh the statements of our lives as to the extreme rigour of
Fintan's monastic rule, §§ 4, 5, 19, aa ; cf. especially § 7 : ' cocus nichil habebat
parare fratribus, nisi olera agrestia, sicnl firqiieitlcr.'

2 * Eius praecipuum festum, quod est forte translationis, celebratur Nov. 15,*
p. 355'' ; ' quo aliud eius celebratur festum,' p. 353''. I have not, however, found
him at that date in any calendar, except the draft calcndar drawn up probably,
as we have seen, p, x, note 3 supra, with a ^-iew to Colgan's later volumes,
which never saw the light.

' 'Quies Finntain filii nepotis Eehdach,' Ann. Ult. 602 (- 603); ' Quies
Finntain Cliiana h-Eidhneach, filii nepotis Eachach,' Tig, in R. C. xvii. 164.
Fintan is said in the S Ufe, §§ i, 3, to be ' genere Maccu Edagh ', ' maccu
Echtach ', and Eochaid is his great grandfathcr in the pedigrccs. He is also
called Maccu Echdach in the Litany cited above, and in the life of Columba of
Tir da Glass, C. S. cc. 451-3, which contains an account of his settlement at
Clonenagh parallel to §5 3, 4 of our lifc. Colgan prints this account, pp. 356-7,
but his text does not agree cxactly cithcr with S or R.

TIIE SEPARATE LIVES Ixxi

contact are Columba, t 597 ; Cainnech, t 599 or 600 ; Colman Ela, 1 61 1
(if Colgan and Reeves are riglit in identilying the Columbanus of § 21
vvith him). His master, Columba of Tir da Glass, died in 549, while his
successor, Fintan Maeldub ', dled 626 according to the F. M. The
secular princes mentioned in the life do not seem to furnish any
chronological tests '^.

Tlie sphere of Fintan's influcnce seems to be exclusively Leinster.

There appear to be touches of the solar hero about Fintan (§§ 6, 16,
21, and perhaps also § 17).

Vita Sancti Geraldi abbatis de Magh Eo'. This life is here
printed froni R' f. 108'', collated vvith R- f. 203'', and compared vvith F.
p. 251. This hfe was printed by Colgan, A. S. pp. 599 fif. The critical
notes give abundant proofs that CoIgan's text rests on F, though he
iias many mistakes of his own. The Bollandists print §§ 7, 9-16,
Mar. ii. 290-2; but their text (B) is a mere reprint of Colgan, with
whom they agree even when he differs from F. I know no other
Latin life of St. Gerald, and no Irish life.

The life is extremely fabulous*. Gerald is made the son of a non-
existent king of England, Cusperius, and his v\'ife Benicia^. He
becomes a pupil of St. Colman, and afterwards abbot of Winchester.
The Colman intended is Colman vvho was sent from lona to succeed
Finan as bishop of Lindisfarne on the death of the latter in 661, and
who retired to lona and aftervvards to Ireland on the defeat of the
Celtic party at the Synod of Whitby in 664. Yet according to the
life he succeeded Columba as abbot of lona, and was expeiled by a

* Fintan of Clonenagh and Fintan Maeldub occur together, LL. z^-j'^ ad calcem ;
also Fel.^ p. 224, il' this be the same Fintan Maeldub, as Colgan thinks. I have
already pointed out (p. hx) the improbabihty that Comgall of Bangor, vvho
died a year before Fintan at the age of eighty or ninety, could Iiave been his
pupil, as Comgairs hte asserts, unless, vvith Fel.^ p. 76, vve give Fintan himself
a most abnormal longevity.

2 Unless Colgan be right in thinking that the Colum son of Cormac of § 1 7 is
Ihe Colraan son of Cairbre son of Cormac, styled King of Leinster, who died
in 576 according to F. M., which suits very well.

' I have lound 110 pedigree of Gerald in the Irish sources, and if he was an
Englishman, ihis is not surprising. In the life he is said to have died on
March 13, and this is his day in Mart. Don. and Mart. 0'Gorman. The Mart.
Tall., however, at March 12 has 'Garalt Maigi Eo cum sociis'; while the
calendar of his own church, Mayo, ' nisi error transcriptoris irrepserit in
numeris,' piaced his festival at Mar. 10, Colgan, A. S. p. 604**. He and his
'socii' are invoked in the Litany LL. 373'"; ' ccc ar trib milib im Garald
n-cpscop, 7 im 1 noeb Luigne Connacht, congabat Mag Eo na Saxan,' i. e. the
3300 vvith Gerald the bishop and fifty saints of Leyny of Connaught, who
occupy Mayo of the Saxons. A chronologically impossible legend about Gerald
is in Hy Fiachrach, pp. 138 flf. For his brother Berikertus cf. Fel.- pp. 256-8,
and Pctrie-Stokes, Christian Inscriptions, ii. 52-3. Another brother, Balanus,
is identified by Colgan with Bollain of Tech Saxan, Mart. Don. p. 362 (Sept. 3;.

* ' plures, eosque grauissimos, errores quam paragraphos continet,' BoU,

* This may be a reflexion of the name of the kingdom of Bernicia.

Ixxii INTRODUCTION

conspiracy from theabbacy', though it was under Cuimine Ailbhe,
the seventh abbot of lona, that Cohnan actually camc to England.
He is made archbishop ofall England, but is expelled by the prelates
and clergy, who conspire against him as a forcigner. He goes to
Ircland, and is followed by Gerald and his brothers. GeraId'smother
had died, and his father had contracted an ilHcit union with another
woman - ; and this was one reason why Gerald desired to leave
England. But the Irish chronology is as confused as the English
history. Gerald's connexion with Mayo ' makes it possible that he
was an English follower of Colman. Colman's first monastery in
Ireland, Inishboffin, vvas not, however, founded till 668. Yet Gerald
is represented as already abbot of Mayo when he attendcd a meeting
at Tara which preceded the outbreak of the plague in which thc two
kings, Blathmac and Diarmait, St. Fechin of Fore, and others with
whom Gerald is brought into relation, perished, whose deaths are
assigned to 665 or 668. He is also brought into relations with Ra-
ghallach of Connaught, who died in 649 or 656. The Aillill and Cathal
mentioned in §§4-6 are probably the son and grandson of Donnchadh
Muirsce of the Hy-Fiachrach line, who died in 681, while Donnchadh,
son of Cathal, died in 768*. This would be about right. Gerald's
own death is placed in 732 ; so that if he really followed Colman from
Britain after the events 0^664, he must have lived to a very great age.
This, however, is not impossible ; but it is impossible that Adamnan,
who died in 704, should have ruled the abbey of Mayo for seven
years after the death of Gerald.

The life has no special mythological significance, but there arc
some curious and interesting things in it, especially as to the relations
between thc Druids and the Christian teachers.

The extraordinary story of Fechin's death is discreetly omitted by
the biographers of that saint. It is found, howevcr, in the Libcr
Hymnorum'.

Vita Sancte Ite Virginis". This life is from M f 109°. It pro-

' This may be an echo of the troubles of Adamnan at lona over the Easter
question, and his sojourn in Ireland, 697-704, possibly in consequence of those
troubles, Bede, H. IC. v. 15, 21 and notes ; Keevcs, Adamn. pp. liii f.

- This sounds like a reminiscence of the incestuous marriage of Eadbald of
Kent, Bede, H. E. ii. 5.

' Magh Eo na Saxan, i. e. Mayo of tlie Saxons.

* See the genealogical table in 0'Donovan's Hy Fiachrach.

' L. H.^ i. 25 ; Fechin's dcath in thc plaguc is mentioned in the Irish life of
Molaissc, Silva Gad. i. 20-1. So in tiie Cypria, Zeus consults Themis as to
sending a war to diminish thc superduous population, Monros Odysscy, p. 347.

' There are pedigrees of Ita in LL. 348'', Laud 610 If. 40', 41", Fel." p. 44 ;
cf. BB. 231''. Her d.iy in the Calcndars is Jan. 15. According to the Bollandists
some authorities, which I liave not identilied, give hcr day as Jan. 14, othcrs as
Jan. 35. The Mart. Don. at Jan. 15 cites lincs 41-4 of Cuimin's poem, which
lay stress on her rfile as foster-mother of the saints of Ircland. It also gives

THE SEPARATE LIVES Ixxiii

bablj' existed also in T, but is lost owing to thc mutilation of that MS.
There is another Latin life of Ita in R- f. 169'', F p. 212. In R' it has
been lost owing to the mutilation of that MS. at the end, but the
table of contents shovvs that R' once contained this life. The M
version was printed by Colgan, A. S. pp. 66 ff., who seems to have
taken more than his usual liberties with the text. It was also printed
by the Bollandists, Jan. i. 1062 ft"., who have corrected some ot
CoIgan's mistakes. They also give readlngs from a copy of the
R text supplied by Hugh Ward.

M and R cover much the same ground, though R is shorter' and
certainiy less original. M itself maj' be an abbreviation of a longer
life (cf. § I : ' breuiter enarrare cupimus,' ' alia . . . propter breuita-
tem omittimus '). It professes to have been written in the second
generation after St. Ita (§ 28 ' cuius filius adhuc viuit'). In its
present forni the life cannot be so old ; but it may be based on earlier
materials. I know no Irish life. Ita, in Irish Ite, or (with the en-
dearing prefix »10 'my') Mite or Mide'', belonged by birth to the
Dcisi', but her active life was spent among the Ui Conaill Gabra,
whose patron-saint she is (§§ 8, 33, 36), and whose name survives
in the baronies of Conello, co. Limerick. For her death and the
almost coincident death of Aengus or Oenu of Clonmacnois the
Ann. Ult. give two alternative dates, 570 and 577. For the death
of her foster-son Brendan the same authoritj' also gives two dates,
577 and 583. Her other famous foster-child, St. Mochoemog, did not
die till 656*. The battle of § 33 was fought in 552, v. s. Ita is also
made contemporary vvith St. Coluniba, t 597^ The life seems to
aim chiefly at exalting her powers as a prophetess^ There also
seem to be solar touches' about her legend (cf §§ 2, 23, 31).

the storj' of her asceticism which is found separately in the Book of Lecan,
f. i65 v°, col. 2, and Fel.- p. 44, where occurs the story (told of other saints,
Moling § 24 ; Mart. Don. p. 254 [ = Z. C. P. v. 495] ; Fel.' p. 102 ; Aur. Leg.
p. 46}, how Christ used to appear to her as a little child. Her angel, §§ 3, 6,
10, II, is called Mithiden, Fel.- p. i8a. The war of § 33 and the prayers of
Ita are recorded in the Annals, Tig. R. C. xvii. 140; Ann. Ult. 551 (= 5521 ;
F. M. 546; cf. Keating, iii. 56. Ita's mother. Necht, is mentioned, LL. 372'' 38 ;
her father's namc in the pedigrees is Cennfaelad. These names do not occur
in the lives.

' It omits altogether §5 '3, 13, 26, 35.

- In the siniple form her name appears in the name of her church, Killeedy,
i. e. Cell Ide ; in the compound form it appears in Rosmead, co. Westraeath,
i. e. Ros M'ide. Cf. Colgan, A. S. p. 71'' ; F. M. ii. 1147.

' The life opens with a short account of the migration of the Deisi from Tara,
of which a long version is given in the life of Declan.

* She is mentioned frequently in the lives of both, see Index s. v. Ita.

' Colgan would idenlify the Columbanus of § 24 with Colman Ela (t6ii).
Certainly the latter was associated with Columba, v. s. p. Ivi, note i.

' In Mochoem. § 15 she is called ' beatissima prophetissa, sancta Yta'.

' In the Felire she is called ■ in grian ban ', i. e. the white or fair sun.

Ixxiv INTRODUCTION

There is a brief life of Ita in Noua Legenda Anglie, ii. 543-4. I do
not think it is derived either from M or R. It has preser\'ed the
saint"s original name : ' Derithea, que alio nomine Itta uocatur.' So
tlie Martyrology of Donegal says: ' Deirdri a ced ainm.' i.e. Deirdre
was her first name (Jan. 15). Deirdre was the name of the heroine
of the ' Sorrowful Tale ' of the sons of Usnech.

Vita Sancti Lasriani seu Molassi Daminse'. This life is here
printed for the first time ^ from R' f. 94'' collated with R' f 135". It
exists also in F p. 31 ; but this has not been compared in the present
case, as no question arises here as to the genesis of any printed
edition. The life was evidently compiled as a homily to be read on
the saint's festival, Sept. 12 ( j i) ; and it seems to be an abbrevia-
tion of a longer life (§ 34). But though abbreviated, it is more
substantial than some other lives of the R recension. Its chief
interest is, however, mythological. The saint shows unmistakable
characteristics of a solar or fire deity (§§ i, 7, 11-13, 17, 21-2, 25, 27,
29), The accretion of this eiement is probably due to the saint's
name, Lasren, which means 'flamelet', a diminutive of 'lassar',
flame. And this element comes out even more strongly in the Irish
life printed by CGrady^ in Silva Gadelica, i. 17 ff.

In the historical setting of the life there is little to object to. Lasren
or Molaisse* himself died in 564 or 571. He is made contemporary
withCiaran of Clonmacnois and Finnian of Clonard, who both died in
549; with Becc Mac De, + 553 or.558; Brendan of Clonfert, t 577
0^583; Columba ", t 597 ; Baithin, t 598 or 6oo^ The only point to
criticize is the statement that he was a fellow pupil ('collactaneus') of
Maedoc of Ferns vvho survived till 626 (§ 20). I know of no other
Latin life of Molaisse of Devenish '.

' There are pedigrees of Molaisse, LL. 348", LBr. 15'. BB. 218'' (cf. ib. a^a''!,
Rawl. B. 502 (. 51°, Laud 610 ff. 38''. 40*^, Kel.- p. 206. His daj' iii tlie Calendar
is Sept. 12. Thc account in .Mart. Don. at that datc is taken from the Irish life,
Silva Gad. i. 17, 22. It also cites II. 33-6 of Cuimin of Connor's poem. For
the shrine and bachall of Molaisse cf. Silva Gad. i. 87.

' Colgan printed § 20 in A. S. p. 222".

' From Brit. Mus. Add. 18205 ; it exists also in Brussels MS. 4194 f. 96 ;
and there is a bad paper copy by 0'Rcilly in R. I. A. 23 A 43. The lifc is
cleaily incomplete. It has appendcd to it a curious account of the wanderings
of thc Dartraighe, which has no rcal connexion with it.

* On these hypocoristic names see the Prcfatory Notc to the Index Noniinum.
' According to other authoritics the Molaisse who decided tliat Columba

must leave Ireland on account of his share in causing the battle of Cuil Dremnc
was not our saint, but his namesake of Inismurray, Recvcs, Adaninan, pp. 252,
287 ; cf. R. C. XX. 254, 434.

• The Conallus Rubeus of § 74 is possibly intcnded for Conall Derg mac
Daiminc of Oriel (t6o9\ who has been foisted into the pcdigrecs of St. Enda,
and that is the view of thc Irish life, and of Fel.- p. ao6 ; but see p. Ixiv.note 3.

' In L. H.^ ii. 220-1, C. S. c. 791 is rcfcrred to ; but this is a life of Molaisse
of Lcighlin, as the vory first setitence shows ; it is also implied ^wrongly) that
R. I. A. 23 A 43 is a diflercnt lifc from that printcd by 0'Grady.

THE SEPARATE LIVES Ixxv

Vita Sancti Edani siue Moedhog episcopi de Ferna'. This life
is here printed from M f 51"^ (M). In T this hfe has been lost owing
to mutilation. This recension was printed by Colgan, A. S. pp. 208 fi'.,
and by the Bollandists, A. S. Jan. ii. iiii fl". CoIgan's text is cer-
tainly taken from M or a transcript of M (cf. the reading ' biculei " et
anli ' in § 54) ; and the same may be said of the Bollandist text. The
latter is, howcvcr, not a mere reprint of Colgan, for many of his errors
are corrected, tliough one or two new ones are also introduced.
Another life of Macdoc, nearlj' coincident in matter and arrangenient
with M, exists in MS. Cotton, Vespasian A. xiv.' f. 96 (V). It is, how-
ever, an earlier recension*, and out of it the M text was probabiy
developed". It has been printed in Rees' Lives of the Cambro-

' There are pedigrees of Maedoc in LL. 347*, LBr. 14^ BB. 217" 1 cf. ib. 231"),
Rawl. B. 5oa f. 51', Laud 610 R. 38'', 40*", Fel.- p. 54. His mother, Ethne, is
mentioned LL. 272'' ad calcem. His day in the Calendar is Jan. 31 prid. Cal.
Feb.\ which is the day of his death. Even V, which wrongly gives • prid.
Cal. Mart." as the day ot' his death and festival, witnesses to the other date by
the story in § 56 (= M | 57, which turns on the nearly coincident dates of
the fcstivals of Maedoc and Brigit. the latter being on Feb. i. But in two
Welsh Caiendars used by Baring-Gould and Fisher (Brilish Saints, i. 70)
Maedoc occurs both at Jan. 31 and Feb. 28, and by a duphcation of his name he
is called Aeddan Foeddog. The account in Mart. Don. Jan. 31 seems to be
taken from the Brussels Irish life, cc. 3, 4. A curious local legend as to his
birth and baptism is given by Reeves in Proc. R. L A. viii. 441 ff. He has
dedications both in Wales, British Saints, u. s. i. 126, and in Scotlaicd, Forbes,
Calendars, p. 403 ; Reeves, u. s. He is mentioned in tiie Litany in LL. 373*" 60 :
' in da ailittiir dec dollotar la Moedoc Ferna dar muir,' i. e. the twelve pilgrims
who went with Maedoc of Ferns across the sea ; perhaps a reference to the
journey in § ii of our life. On his shrine see Miss Stokes, Early Christian Art,
pp. 106-7.

^ V's reading *brensei ' is still more enigmaticaL

' This is a MS. containing chiefly lives of British saints. The occurrence in
it of a life of St. Maedoc is accounted tbr by the intimate connexion of Maedoc
with St. David's, cf §§ 11-13, 17, '9. 20, 32. Similar considerations account
for the occurrence of lives of St. David in Irish MSS., e. g. R' and R-. This
connexion is also iilustrated by the curious and obscure story given in Fel.'
p. xxxix from LBr., and in Fel.' p. 54 from Rawl. B. 512. It occurs separately
in LL. a^s'.

* The MS. also is a good deal earlier, being dated by Dr. Warner c. 1200.
Marks of the earlier character of V are to be Ibund i^a in the preservation of
various Irish names of places which M has omitted, e. g. Brentrocht, Fothart
campi Itha § 19, Dail Aradii, Dail Riata § 54, Eclidruim § 29, &c. ; li) older
forms and expressions, e. g. Daro cella § 56, as against the Kyll dara of M.
' Saxones ' is used for the Teutonic inhabitants of Britain, according to general
Celtic usage, §§ 17-18; M has the mucli later 'Anglici'; {c) the conception
of the manner in which Maedoc checked the advance of the northern army, § 24,
is much raore primitive in V than in M. The curing of the paralytic by saiivaj
V § 55, is obliterated in M. The 'clericus quidam ' of V § 57 has become a
* canonicus ' in M § 58. If we could iix the date when canons were introduced
at Ferns, we might have a terminus a quo for the date of the M recension.

° There is interesting textual evidence that the M text was developed from
a text like V in § 31. There V has : ' [bos] tribus uicibus clamauit . . . et tribus
mensibus ueris apud illos arauit.' M has altered ' tribus uicibus ' into ' ter ', yet

Ixxvi INTRODUCTION

British Saints, pp. 232 ff. Tliat edition, however, is so inaccurate',
and the recension is of such great interest, that I have printed it
entire in an appendix'. Apart from the instructive relation in which
it stands to the M text, V has two other points of great interest.
(i) It is certainly taken from an Irish original. This is shown not
only by the (very corrupt) Irish verses in § 57, and the scraps of
Irish in §§ 12, 21, but bj' various Latin words and phrases which can
only be explained as hteral translations from the Irish ; thus ' aliud '
for 'quoddam' (= Ir. araile), § 14; 'amicus anime,' i. e. confessor
(= Ir. anmchara), § 20; 'complosis manibus,' as a sign of grief
(= Ir. Mmchomairt), § 43; 'relaicus,' ex-layman (= Ir. athlaech, ex-
warrior), § 47; 'certamina,' battalions (= Ir. catha), § 54^ (ii) The
V text is unquestionably the basis of Capgrave's' abbreviated life
of Maedoc'' (ed. Horstman, i. 18-22). I am incHned to go further
and say that the compiler of that life actually used our MS. V*. Not
only has he an incident which is in V and V alone of all the Latin Hves
(§ 18"), not only has he the same erroneous date as V for Maedoc's
death (' pridie Kal. Mart.,' instead of ' pridie Kal. Febr.'), but the
facts that he agrees with V in the incorrect form of the name of
Maedoc's father ('Sedia' for 'Sedna') § i, that his reading in § 42 is
probably due to an attempt to correct the defective text of V, and the
way in which he has tried to deal with the difficulty created in § 20
by V's misreading of 'mater' for 'mac', prove that he must have
used either V or a MS. so closely related as to be practically idcntical
with it'.

Besides V, M, and Capgrave two other Latin lives of Maedoc are
known to me ; one in S f. 133" (C. S. cc. 463 fl'.), the other in R' f 154'',

the superseded reading has influenced his own text, for, by a shp of the pen, he
has written ' tribus uicibus ' for ' tribus mensibus ' below. On the other hand
the M text was not actually derived froin our V, as is proved by the fact that in
I 33 there is an omission in V due to homoioteleuton, which can be supplied
from M (V. notes ad loc).

^ The followini; examples are taken from a single page (237) : ed. in ualle,
MS. in uallem ; ed. quodam, MS. quadam vbis) ; ed. eidem, MS. ei Dcus ; ed. in
fuga, MS. in fugam ; ed. latvuuderi, MS. latrunculi ; ed. nosccrent, MS.
noceront.

^ I should have preferred to print the two texts parallel to one another ; but
the fact that some of the incidents occur in a ditferent order in the two MSS.
made this difficult.

^ All these peculiarities have been smoothed aw.iy in M. 'Ihat the scribe
of V knew no Irish is abundantly proved i^rt) by the extraordinary corruption of
the verses in § 57 ; by the facts {/>) that lie has twice misread the Irish con-
traction for tfiac a son, as tuatcr, §§ 10, 20 ; and \^c) has wrongly divided the
place-name ' Inber Crinithain ' as Mn Bercrimthain '.

* As to the use of this narae for the Noua Legenda Angliae see above, p. xxxix,
note 2.

° Owing to the close relation betwcen V and Capgrave, I have placcd the
referenccs to Capg. under the V text, not under M.

' So Horstman, i. 18. ' See notes ad loc.

THE SEPARATE LIVES Ixxvii

R' f. 180'', and F p. 264. R' is iniperfect owing to the loss of two
folia in the middle. S is an abridged recension, made from a text
nearly akin to M. It omits M §§ 6, 14, 25, 30, and epitomizes §§ 11-13.
R follows S very closely, but abridges still further, and omits in
addition M § 55'. On the other hand there is none of the eccle-
siastical padding which is so common in other parts of R.

Of Irish lives of Maedoc two are known to me, a shorter and
a longer one. The shorter life is contained in R. I. A. Stowe MS.
ix. pp. 132 ff. (cited occasionally as Ir.). This is clearly an abbreviated
translation of a Latin text ; but I cannot identify the original with
any of the Latin lives mentioned above. The MS. is of the seven-
teenth century.

The longer life seems to be mainly a translation of the M text,
but has long interpolations, many of them poems, relating especially
to the ecclesiastical dues payable to Ferns^, genealogical and other
matter. In one or two places it is cited as In' Of this the oldest
copy is at Brussels among the 0'CIery MSS. 2324-2340, f. 168 (a.d.
1629), and there are eighteenth-century copies in T. C. D. and R. I. A.'
This is no doubt the Irish life cited by Colgan in the notes to his
edition of M. He ascribes it (p. 215'') to Gillamochuda 0'Cassidy,
and the poems in it are ascribed to that writer in the MSS.

The mythological interest of the life is considerable. Maedoc
seems to have gathered to himself many of the attributes of a fire
or solar deity or hero (cf. §§ i, 3, 12, 38 (V), 39, 45)*. This is not
surprising, for his name in its simplest form, Aed, is one of the Irish
words for ' fire '. With this is joined, as in other cases, the character
of a protector of animals (§§ 5, 7, 12, 22, 25, 30, 31). But besides this
we seem to find in him clear traces of the water-god, which is less
easy to account for (§§ 10, 12, 20, 21, 31, 32, 47). It may be due
to the prevalence of the worship of that deity in South Leinster, of
which we have already found evidence in the lives of Abban and
Declan.

' Possibly on account of an historical inaccuracy which it contains. Ciimascach,
son of Aed mac Ainmirech, is represented as falMng in an attempt to avenge the
death of his father, whereas it was the father who died in attempting to avenge
tlie son, Ann. Ult. 596, 597.

2 In this respect the life presents a strong analogy to the life of St. Caillin in
the Book uf Fenagh, ed. Hennessy.

' T. C. D. 1297, H.ii.6, and 1406, H. vi.3; and R. I.A. 23041 and Reeves, 32.

* Note also his association with Molaisse of Devenish, another solar saint.
55 8, 9. Moling, who has the same character, is said to have been his pupil,
Fel.2 p. 152, and to have held his see, Maed. § 58 ; Moling, § 8. In a poem in
which Finn is said to have foretold Maedoc's birth, he is called not only ' son
of the star', cf § i, but ' maisse greine tar cithu, . . . in lassar borb bratha',
i. e. sheen of the sun athwart showers, the raging flame of doom, Acc. Sen.
p. 74.

Ixxviii INTRODUCTION

The chronological setting of the life is on the whole consistent.
Maedoc himself died in 626. The other saints with whom he is
brought into relations are Molaisse of Devenish, t 564 or 571 ; Ita,
+ 570 or 577 ; Columba, 1 397 ; David, 1 601 (traditional date) ; Molua
of Clonfertmulloe, + 609; Munnu' of Taghmon, +635. Ofthesecular
princes who come into the story Ainmire died in 569 or $16', Aed,
son of Ainmire, in 598, Brandub of Leinster' in 605. In the case of
Guaire Aidhne, the free-handed King of Connaught, there is a diffi-
culty *. Maedoc's visit to him is said to have been thirty years before
the king's death, § 37. But Guaire did not die till 663 or 666; and
taking even the earlier of these two dates the visit would fall after
Maedoc's death. The Damairghid or Bos Argenti mentioned in
§ 10 cannot be the man whosedeath is recorded Ann. Ult. 513 (= 514).
But Damairghid is a mere nickname, which may have been borne
by more than one person.

By origin Maedoc is a Connaught saint, but the chief sphere of
his activity is in Southern Leinster.

Vita Sancti Mochoemog abbatis de Liath Mochoemog\ This
life is from M f 80^ collated with T f. 49", in which, however, the first
fifteen sections are lost by mutilation. It has been printed by
Fleming, CoUectanea Sacra, pp. 380 ff., by Colgan, A. S. pp. 589 if.,
and by the Bollandists, March ii. 280 ff. The Bollandists say that
their text was taken from Codex Kilkenniensis (i. e. M), furnished by
Hugh Ward, and compared with Colgan. Fleming is much nearer
to the MS. than Colgan, while the Bollandists generally follow the

' In Coniiac's Glossary, p. 29 (Transl. p. iio), a quatrain on Munnu is ascribed
to Mafdoc; in F6\.' p. 226, to Columba.

2 There is therefore no impossibility. as Baring-Gould and Fisher allege, in
the statemcnt of the life, § 4, that Maedoc, as a ' paruulus ', was a hostage at
the court of this king.

' The story of Maedoc freeing the soul of Brandub is alluded to in the Rulc
printed in Reeves' Culdees, p. ga ( = LBr. 11"). This story occurs in our life,
6 26, in tlie form of a vision ; in 5 43. and in §5 39, 40 of the -S lifc of Colman
Ela iC. S. cc. 437-8) as a resuscitation from Ihe dead ; while in the Book of
Lecan, f. 183'', it is represented as a condict with demons icf. Reeves, Adamn.
p. 205; Cain. §§ 10, 22; Coem. § 44; Ruad. § 29). Thc refcrence in thc
Culdcc Rule is nearest to C. S. cc. 437 8.

* In Ihe Chron. Scot. there is a double entry of the death of Maedoc of Ferns,
at 625 and 656. The origin of this error is in Tigernach, R. C. xvii. 178, 196.
On this vcry slcnder basis Baring-Gould aud Fishcr build a vcry elaborate
theory of two bisho]>s of Fcrns, both called Maedoc, holding thc sce at an
interval of thirty years, whosc acts have bcen combincd.

^ Tiierc are pedigrces of Mochoemog in Rawl. B. 502 f. 52A Laud 610 ff. 9",
38", Fcl." p. 96; cf. BB. 232'. His day in thc Calendar is March 13, where
Mart. Don cites a verse on his supposed lengtli of lifc which occurs on the
margins of LL. 353 ad calcem. 357", whcrc, howevcr, the rcading in both cases
is 414 years, not 413 as in Mart. Don. Hc has dedications in Scotland, where
hc has been changcd into a fcmalc saint, Kcvoca,and a lcgend has bct.n invcnted
to malch, Reeves, Culdees, p. 34 ; Forbes, Calendars, pp. 374-7.

Tllt: SEPARATE LIVES Ixxix

latter. There are, however, places in which all three editors agree
against M ; and the explanation probably is that they all worked
from the same transcript of M which had already departed somewhat
from the original, much as F has departed from R-. Fleming-
copied this transcript exactiy, while Colgan, followed by the Bol-
landists, introduced further changes into the text. Colgan latinizes
the sainfs name into Pulcherius. I know of no other Latin life of
Mochoemog ; but in the Brussels MS. 2324 x 2340 ff. 289 flf., is an Irish
life, which is unquestionably a translation of the M T text ; and of
the two, it is nearer to T than to M '. Its readings are quoted as Ir.
They are sometimes intercsting and important.

Though by origin a Connaught man, Mochoemog spent his life
almost wholly in Munster, and especially in Eile. As to the chrono-
logical framework of the life, Mochoemog himself died in 656. The
Irish authorities (v. s.) give him the fabulous age of 413 or 414 years.
But he must have lived to a great age if he was fostered by St. Ita,
who died in 570 or 577 ; indeed, if he was vvith her twenty years,
as § 8 alleges, he cannot have been less than 100 years old, and in
any case must have been about ninety'. If he died about 656 at
an advanced age, the persons mentioned in the life whose dates are
known could all have been his contemporaries ; Cainnech, + 599 or
600; Colman, son of Feradhach, Chief of Ossory, t6oi F. M. ; Com-
gall, t6o2; Molua of ClonfertmuIIoe, ^609; Lachtin of Achad Ur,
t 622 F. M.; Fursa, who went to Britain about 630; Failbe Flann,
King of Munster, 1 637 ; Dagan of Ennereilly, t 639 F. M. ; Cummine
Foda ', 1 662 ; Fechin of Fowre, t 665 or 668.

There seem to be touches of the solar hero about Mochoemog*,
and some of the persons with whom he is brought into contact,
Comgall, Lugtigern, Molua, by their names, or legends, or both,
suggest similar associations.

Vita sancti Mochua abbatis de Tech Mochua". This life is
printed here from R' f. 114'', collated with R- f. 93'', and compared
with F p. 42. It is given by the BoIIandists at Jan. i, 'ex ueteribus
MSS.,' supplied by Hugh Ward, though Mochua's proper day in

' It is a coniparalively late work, as is shown by such words as seirbhis,
(divine service ; privileid, privilege ; maih's, mahce; suiper, supper.

' If we suppose the ' four hundreds ' of the Irish authorities to be a mistake
for ' four scores', his age at death vvould be ninety-three or ninety-fuur, vvhich
vvould suit very vvell.

' Cummine, ]\ke Mochoeraog, is said to have been fostered by Ita. If so, he
also must have lived to a great age.

* §5 7. 12, 29, 32 note, and perhaps 5 34.

' There are pedigrees of Mochua in LL. 347'', LBr. 13'', BB. 215' (cf. ib. asi'),
Ravvl. B. 502 f. 52", Laud 610 f. 38", Fel^ p. 262; cf. Acc. Sen. p. 67. His
mother, Finecht, is ."nentioned, LL. 372*^ 29. His day in the Calendar is Dec. 24.

Ixxx INTRODUCTION

the Calendar is Dec. 24 '. The Bollandist text (B) is probably taken
from F, with vvhich it agrees closelj', as thc critical notes will show.
The life is headed both in R' and R- ' Vita Sti Mochua Balla ' ; though
the whole tenor of the life, with its frequent references to Timahoe,
the name of the saint's father (Lonan, § i), and the day of his death
(Dec. 24, § 12), show clearly that it is the saint of Timahoe, and not
his namesake of Balla that is celebrated*.

The hfe, Hke many of the lives of the R recension, is a very sHght
performance. Nothing is told of the saint's earlj' life'; bej^ond
his birth, his settlement at Timahoe and afterwards at Derinish,
and his dcath, little is narrated except three anecdotes ; how he
cured St. Colman Ela of his sudden loss of memory (§!) 2-4) ; how he
cleansed St. Munnu of his leprosy (§§ 5, 6)*; and how he provided
fine weather for a whole year while St. Cianan was building his
stone church of Duleek, the first of its kind in Ireland (§§ 8-10).
St. Patrick and St. Molua of ClonfertmuUoe are also mentioned.

The date of St. Mochua himself does not seem to be given in the
Annals. Molua died in 609, Colman Ela in 611, and Munnu in 635.
These facts would seem to point to the early part of the seventh
century as the time of Mochua's floniit. But apart from the mention
of St. Patrick, which might be explained as meaning no more than
a resort to the See of Armagh", St. Cianan, who plays an important
part in the narrative, is said to have died in 489, which would throw
Mochua's date back by about a century and a half°.

The mythological element in the life is not very prominent. The
sainfs power over fire (§ 4) and over the weather (§ 8) maj' be
reminiscences of a solar hero.

By origin Mochua is a Connaught saint ; but his principal mon-
astery, Timahoe, is in Leix ; and his subsequent abode, Derinish ',
is in Oriel.

1 The origin of this mistake is as follows : In 5 12 it is said that Mochua died :
*anno iiitc sue nonagesimo, ix" Kal. lan.' (i. e. Dec. 24'!. Tlie Bollandists mis-
read this ' anno . . . nonagesimo nono, Kalendis lan.' The Bollandists also give
at Jan. i a Latin Translation of the Irish lifc of Mochua of Balla, which Colgan
gives rightly at March 30.

' On this mistake see .-jbove, p. x.\i, note i. It has misled not only Sir James
Ware, but Mr. Whitley Stokes, Lismore Livcs. p. 360 ; and has caused the scribe
of R^ to place the life out of its proper order ; sec thc table, p. xv.

' He entered religion in mature life ; hcncc in the notes to the Ffilire he is
called ' one of the threc ex-laics, or ex-warriors (athlaechjof Erin ', FSI.- p. 112 ;
cf. 5 I : 'triginta annis laicalilcr uixit.'

< Cf. Lug. § 53, Mun. § 25, Mart. Don. Oct. 21.

' The connexion with Patrick, however, cstablished itsclf in tradition. In
Acc. Scn. p. 67 Mochua is called an 'athlaech' of Patrick's company ; and
Cailte givcs a metrical pcdigree of him.

° Had this difficulty occurred to his biographer, he would no doubt have
made Mnchua live the rcquisite number of centurics.

' In Fcl.^ p. 262 Dair Inis is misprinted Dair Mis.

THE SEPARATE LIVES Ixxxi

1 know of no other life of Mochua of Timahoe, whether in Latin
or Irish.

Vita Sancti Moling episcopi de Tech Moling '. This life is here
printed for the first time from M f. 70''. In T it is wanting owing to
niutilation. There is a seventeenth-century transcript of the life,
MS. Brussels 4190 fT. 59-68. It is quite worthless. Apart from absurd
mistakes, the scribe has taken great liberties with his original (see
e. g. note to § l). Another Latin life of Moling is contained in
S f. 199«' (C. S. cc. 819 ff.), R' f. 50", R- f 124", and F p. 39. S and
R present an identical text, agreeing sometimes even in obvious
niistakes. The S R recension is very much shorter than the M text.
()f thc thirtj' sections of M fifteen are wholly unrepresented in S R,
while others are much abbreviated. The order also of the common
sections is very diflerent in the two recensions. On the other hand
the S R text has preserved some things which are not in M (see notes
'o §§ 1-3' 9i 13' 25). An English translation of the M text with
notes was published bj' Mr. P. 0'Leary in 1887. The notes contain
some interesting details of local topography and legends.

The BoIIandists have printed the S text, A. S. June iii. 406 fF. ; but
they had ' alia acta decessoribus nostris olim communicata a R. P.
Henrico Fitzsimon', from which some extracts are given at the end
of the S life. These belong to the M recension, and are very
inaccurate.

The Brussels MS. mentioned above contains, ff. 48-58, an Irish
life of Moling which has recently been published bj" Dr. Whitley

' There are pedigrees of Moling in I.L. 351', LBr. 19'', BB. 221' (cf. ib. 232"),
Laud 610 f. 39'', Rawl. B. 486 f. 36'. As to his parentage and his own original
name. see notes to § i of our life. His day in the Calendar is June 17. The
account in Mart. Don. at that date is based on the Irish Hfe, cc. 2, 6, 13. In the
notes to the Felire at Junc 17 are found several stories relating to Moling. These
and others are found separately in various MSS., LL. ^^^''-aSs'', Rawl. B. 512 (f.
64 v**, 141 v, T. C. D. J319, H. ii. 17, pp. 397-8, BB. 256**, Brussels 2324 ff. 65-7 ;
5100, p. 2, Liber Flauus Fergusionim. I. B. f. 10'', II. E. f. 12'', Dublin Franciscans,
A. ix. 3, p. 30. Several of them are embodied in the Irish life. There is a story
about him in the so-called life of Maignenn, Silva Gad. i. 43-4. A local variation
of the legend in § 11 is given by 0'Hanlon, vi. 720. According to the Accallam
na Sen6rach there was a Moling Luatli in Finn's comitatus. He occupied Ross
Hrocc (the later St. Mullins^ and its water-course ^taeidiui, and it was after his
slaughter bj' the sons of Morna that Finnprophesied of the later Molins-, Acc. Sen.
pp. 74-6. Finn's prophecy of Moling is also in the tract Borroma, LL. 297** 12,
where he is called Moling Faid, or the prophet ; while in another verse, cited
Mart. Don. p. 326, he is called one of the four prophets of Ireland. Moling of
course plays a leading part in the tract Borroma, ovving to the famous equivoque
by which he cxtorted the remission of the tribute from the monarch Finnachta
i§ 19 ai)d note I. Several poems ascribed to Moling are in MS. Brusseis 5100;
and have been printcd by Stokes in Anecdota from Irish MSS. ii. 20 ff. His
cult seems to have existed in the Isle of Arran. Scotland, wliere there was a
sacred stone of his used for ordeals, and to cure stitches, Martin's Westem Isles,
pp. 325-6.

rLUHMEK 1

Ixxxii INTRODUCTION

Stokes, Rev. Celt. xxvii. 257 ff., from this MS. and the so-called Liber
Flauus Fergusiorum, novv in the R. I. A. This life has no direct
relation to either of the Latin lives. To some extent it covers the
same ground ; but even in these cases it gives a very difterent
version of the incidents.

The text of M, as we have it, cannot be older than the middle
of the twelfth century, for in § 6 the ' Baile Moling ' is cited, which, as
0'Curry has shown (MS. Materials, pp. 420-1), must have been
composed between 1137 and 1167. The Hfe is, however, of consider-
able interest. The writer's account of the pilgrimages to St. MuUins
in his own day, and the wading in the water-course (§ 9) may be
noted*. Mythologically, Moling seems to combine the character of
a solar or fire deity^ (§§ 3, 4, 17, 19; cf. Irish Life, §§ 21, 29, 31)
with that of a patron of animals (§§ 16, 21-4, 27), a combination
which vve have found elsewhere. The historical framework is very
slight. Moling himself died in 697. His contemporaneousness with
Finnachta ' the Festive ', King of Ireland 675-95, would be fixed in
tradition by the famous equivocation by which Moling is said to have
secured the abolition of the Borromean tribute from that monarch.
If Moling exercised episcopal functions at Ferns, it can hardly have
been, as the life, § 8, seems to imply ', in immediate succession to

' Tliey are described in Clyn's Annals under the j'ear 1348: * Conuenerunt
uiuliquc . . . episcopi et prelati . . . magnates et alii, et communiter omnes
utriusque sexus ad peregrinacionem et vadacionem aque de Thaht Molyngis
^Teach Molyng) . . . slc ut multa millia hominum simul illuc multis diebus con.
uenirc uideres ; quidam uenerunt deuocionis affectu, alii, sed plures, pestilencie
metu, que tunc nimis inualuit,' p. 35. I owe this reference to Mr. O Leary, u. s.,
who describes in an appendix how he had seen the same thing himself. He
also traces in a note the exact line of the water-course. A festival held on
July 25 is bclieved to be the anniversary of its original completion and consecra-
tion. St. Colman mac Luachain is represented in his life as performing this
rite : Muid Colman do imthccht tbidin Moling . . . 7 ro imthig hi,' i. e. Colman
went to perambulate Moling's watcr-course, and perambulated it, Rennes MS.
f. 85'' ; cf. 0'Hanlon, vi. 720. The incident narrated in § 16 h.is left its mark
on the local topography. The townland Tempul na m-Bo (Church of the Kine)
takes its nanie from a church, of which the ruins can still be traced near the top
of the big hill, which St. Moling is said to have built to commeraorate the event.
Funerals, says Mr. 0'Leary, used to stop here, and unbaptized infants were
buried here. In regard to the book of St. Moling (§ 4 ad fin.) which is still in
T. C. D. Library, with its ancient covcr, Mr. O Leary remarks that it was long
in the custody of the Kavanaghs of Borris Idrone. See on it Profcssor Lawlor's
Chapters on the Book of Mulling, especially pp. 13 flT. On the topography of
St. Mullins see ib. pp. 183 ff., where a plan of the existing ruins is given. and
a paper by Mr. ffrench is referred to, Journal of Ro3'al Soc. of Antiquaries of
Ircland, part iv, vol. ii, 5th series, p. 377.

^ In a poem in the notes to the Fclire he is called ' nem im grein, . . . grian
gurois ricliid niieb', i. c. the heaven around the sun, . . . the sun which warms
the sacred hcaven, Fcl.- p. 156.

' The words of the life do not necessarily mean this. The question is dis-
cussed, A. S. u. s. pp. 407-8.

THE SEPARATE LIVES Ixxxiii

Macdoc, vvho died in 626 (v. s. p. Ixxviii). He is said to have exercised
hke functions at Giendalough, § 6, but it is not stated that this was in
ininiediate succession to St. Coemgen.

Vita Sancti Lugidi seu Moluae abbatis de Cluain Ferta Moluae^
This life is taken froni M f. 112''. The last eleven sections are also in
T f. 92", but the rest has been lost owing to mutilation. Two other
Latin Hves of this saint are known to me. Both are contained in S ;
the first (S') at f. 94' (C. S. cc. 261 ff.), the second (S=) at f. 202"
(C. S. cc. 879 ff.). With the lalter is practically identical the hfe in
R- f. 126", F p. 99. In R' the life has been lost owing to the mutila-
tionofthat MS. at the end. The M text was printed by Fleming-
in his Collectanea Sacra, pp. 368 ff. The Bollandists (A. S. Aug. i.
342 ff.) give the text of S' ; the editor, however, cites Fleming and
S'. He mentions a fourth life contained 'in MS non admoduni
antiquo' belonging to Fitzsimon. This I have not identified. The
relation between the three texts is curious. S' and M each contain
a good deal that is not in the other. Where they cover the same
ground they resemble each other strongly, S' being as a rule the
more original. It is probable, therefore, that they are independent
recensions of a common original. The S' R text is a much abbre-
viated recension, evidently made for homiletic purposes (cf. §§ 21, 35,
41). But it cannot be taken from either S^ or M, for it contains
several of the sections which are peculiar to S' and M respectively.
It has also preserved one or two things which are not either in S or
M. It may be an independent epitome of their common original.

From the nij'thological point of view as bearing on the cult of the

' There are pedierees of Lugaid or Molua in LL. 348". LBr. 15", BB. 218",
Rawl. B. 502 f. 51''. His mother Sochla is mentioned LL. 372* 32. In the
pedigrees, as in the lives, he is inade son of Carthach ; but he is often called
Mac Oche or Mac Coche i the scribes being uncertain whether the c belonged
to the end of mac or the beginning of the following name). The latter form
occurs in our lives, Car. § 18, Maed. § 20, Mochoem. §§ 10, 29, Munnu, § 25;
the former occurs LL. 3-/2^ 32, Fel.^ p. 180, and elsewhere. Our life, § i, treats
Coche as a nickname or alias of the father ; in Fel. u. s. an absurd etymological
explanation is given both to the name Molua (which is simply a hypocoristic
form of Lugaid, § 44^ and to the phrase ' mac Oche '. In the LL. pedigree and
in that on the margin of M the great grandfather of the saint appears as Corc
Ocha. Mac Oche is therefore probably a mistake for Maccu Oche, great grandson
or descendant of Oche, and is the sainfs family name. The saint's clan is
Corcoche, § i, i. e. Corca Oche, or the tribe of Oche ; and the Corc in the
ancestor's name is probably a wronsr abstraction from this. His day in the
Calendar is Aug. 4. At that date Mart. Don. cites IL 141-4 of Cuimin of
Connor's poem, though doubtful whether it applies to this Molua or not. It also
cites another quatrain, contained in the notes to the Felire, illustrating MoIua's
relations with St. David, Fel.'' p. 182 (§ 381. His tenderness to men and animals
established itself in tradition, § 53, cf. Mochua § 5 ; Mun. § 25, and is illustrated
by the beautiful legend of the little bird lamenting his death, Fel.^ pp. 56, 182.

' 55 38, 39 are printed by Colgan, A. S. pp. 221'', 623''; in § 39 he reads
Emenus for Ernenus, probably rightly.

f 2

Ixxxiv INTRODUCTION

Celtic fire ' and sun deity the life lias very great interest ; §§ 2, 3,
13 '0. '5' 17 •Tid notc, 23, 35 and note, 53, C. S. c. 282 (§ 53, not in M ).
Of this I hope to say more later.

Molua's sphere of influence is partly Munster and partly Ossory.

In the chronological setting of the life there is not much to criticize.
The date of Molua's own death is given as 609. If he was, as
asserted, a pupil of Finnian of Clonard ^549, his life must have been
a long one. That he is made a contemporary of St. David would not
cause difficulty according to the commonly received date of David's
death, viz. 601, but it would be otherwise, if that event is to be moved
back to 544, as Mr. E. W. B. Nicholson contends (v. s. p. xxxii). The
other personages who can be dated cause no difficulty. If the
Molaisse of § 31 is the abbot of Devenish he died in 564 or 571 ' ;
Comgall of Bangor in 602, Maedoc of Fcrns in 626, Munnu in 635',
Dagan in 639 (F. M.), if this is the abbot of Ennereillj'.

I know no Irish life of Molua. The 0'Clerys, however, seem to
have had one, as appears from the list in Rawl. B. 487, f. 74 v",
alluded to above (p. x, note 3).

Vita Sancti Fintani siue Munnu abbatis de Tech Munnu*. This

' Note that in pedigrees Molua's grandfather is called Daigir, i e. Blaze.

^ 1( the abbot of Leighlin be meant, he died in 639.

' This would be twenty-six years after Molua's own death, not twenty, as
§ 53 statcs. Munnu's own life gives the interval as twenty-four years, which is
very nearly right.

' There are pedigrees of Munnu, LL. 349.'^(cf. ib. 364, top margin), LBr. 15',
BB. aic'' ad calcein, Rawl. B. 502 f, 51*', Laud 610 (. 40/, Fel." p. 226. His
mother Fedelm is mentioned, LL, 372'' 19; cf. Rceves, Adamn, p. 21, His father,
Tulchan, was a druid, according to Fel,^ u, s,, which is interesting if true, With
this statemcnt may be connected a curious passage in 0"Donncirs Life of
Columba (Z, C, P, v, 38I, Christ is represented as saying to Munnu : 'do ba-
dhais at drai an uair do bi tu og,' i, e. thou wert a druid when thou wert young ;
for, as we shall see, thc profession of druid was frequently hereditary, Munnu
is a h3'pocoristic name, contracted from Mo-fhinnu, Cormac, Glossary, p, 29
(Translation, p. iio; cf. Fel.' p. clix), whcrc a verse is cited which occurs also
Fcl,'' u, s. His day in the Calendar is Oct. 21, at which datc Mart, Don, cites
a verse on his leprosy, the source of which I have not traced. It gives the
numbcr of his monks as 230. In the Mart. Tall., LL. s^-i^ ^"^ ^^P niargin, their
number is given as 233, and a list of thcir names is added, which do not however
amount to 233, There is an interesting reference to Muiinu in tlic 1-itany,
I-L, 373'' 47 : ' Tri I fir itiarlir fo m<im Munnu meic Tulchain,' i, e. tlie thrice
fiftj' true inartyrs under the yoke of Munnu, son of Tulchan. Thc martyrdom
intended is, no doubt what the Irish call ' white martyrdom ', i, e. asceticisra
as opposed to ' red-martyrdom*, the mart^Tdom of actual bloodshcd, This
agrees wcll with tlie traditions in thc lives and clsewhcre of thc rigour of
Munnu's monastic rule. In thc parallcl table of saints, LL. 370, citcd Mart.
Don. u. s., he is compared to Job. This is no doubt on accouiil of his lcprosy
and tlie patieiice vvitli whicli Iic bore it, § 25 ; tlie comparison hardly fits his
general charactcr, sce below. The story of Ihe cure of liis lcprosy by Mochua
(Mochua. §§ 4-6) finds no support in his own lives. He has dedications in
Scotland, Kccvcs, Adamn, p, 22 note ; Forbes, Calendars, p, 416, The Icctions
in the Abcrdeen Breviary, Propr, Sanct,, Pars Lstiua, f, cxxxi, are reprinted in
A, S, u, s. pp. 341-2.

THE SEPARATE LIVES Ixxxv

life is taken from M f. 127'', collated for tlie lattcr half with T f. 105".
Thc fornicr half has been lost in T owing to mutilation. There are
two Latin livcs of Munnu in S ; the first (S'j at f. iio" (C. S. cc. 393 ff.) :
the second (S'^) at f. 137'' (C.S. cc. 489 ff.). Tliere is also a life of
Munnu in R' f i2i^ R'' f. 148", F p. 157. R* is imperfect at the
beginning '. Of the four lives S' is clearly the fuUest and most
original. But it and the M recension have a common source. S' is
closcly allied to M, agreeing with it in omissions and arrangement
as compared with S' ; S" also agrees with M in calling the virgin
to whom Munnu abandoned Tehelly, Emcr, whereas S' and R ca!l
her Ciar (Kera, Kyear). The R recension is nearly identical with S*,
but is still further abbreviated in certain parts, and has not been
padded with nioral and religious commonplaces as is the case with
many of the lives in R. It cannot, however, have been taken direct
from S", as in some cases it has preserved a better reading ; and.
as has been stated above, in an important point it agrees with S'
against M and S^ The life printed in the A. S. Oct. i.\. 333 ff. is S',
but the editor mentions S^ and notes that a different life (which is
no doubt M) is quoted by Colgan ^, Ussher, and VVare. The M text
has never to my knowledge been printed ; and this fact, and the
fact that it forms an important link in the transmission of the legend
between S' on the one hand, and S" and R on the other, justify the
inclusion of it in the present coUection. I know no Irish life of
Munnu.

In the historical setting of the life there are no inconsistencies.
The persons of known date with whom the saint is brought into
relation are Brendan of Clonfert, ^577 or 583; Columba, ^597 ;
Cainnech, t 599 or 600 ; Baithine of lona, + 598 x 600 ; Comgall, t 602 ;
Molua, t 609 ; Molaisse of Leighlin, + 639 ; while Mochoemog, who
is represented as surviving Munnu (§ 29), died in 656. As Munnu
himself died in 635, this is quite consistent. The synod on the
Paschal question mentioned in § 27 must be the earlier of the two
South Irish synods held on that subject, as the S' version clearly
shows that the result was indeterminate ^ The date of the earlier
synod is probably 630 (Bede, ii. 125). And generally the historical
element in this life is larger than in some others, and we get an
impression of Munnu as a real man, and not merely a peg to hang
miracles on ; a man of somewhat harsh and hasty temper, but

' That F has not this defcct shows that this mutilation is subsequent
to 1627.

* Colgan quotes §§ i, 5 of our life, A. S. p. 452", and §59, 10. ib. 606".
0'Clery knevv of a Latin life of Munnu in the possession of Simon Barnewall,
V. s. p. ix, nole i.

^ ' Unusquisque faciat quod . . . rectum sibi uide.itur,' S' § 30 ad finem.

Ixxxvi INTRODUCTION

placable and conciliatory when the momentary irritation was over*.
Both here and in the Hfe of Molua he is contrasted with that gentler
saint'. The action of the life is almost entirely in Leinster.

There does not seem to be any special mythical significance in the
life of Munnu. Stress is laid on his gift of prophecy and his power
of reading the hearts of others ; but these may be only exaggerations
of real spiritual gifts. Attention may be called to the very intercsting
passage on the Land of Promise (the Tir Tairngire of the Irish) given
from S' in the notes to § 28, which is of some importancc in connexion
with the Brendan legend.

There is no trace in these lives of the curious story found in
the life of Cainnech (§ 21) how Munnu's father, Tulchan, retired soon
after Munnu's birth to the monastery of lona, and was bidden by
Columba, at Baithine's suggestion, to drown his infant son. Columba
is brought into relation with the infant and youthful Munnu, but in
a very diflerent way (§§ 2, 5 ; cf. Reeves, Adamn. p. 99). The story
of Munnu's wish to be admitted to lona after CoIumba's death (§ 7) is
in Adamnan, i. 2 (Reeves, pp. 18-23 and notes)'.

Vita Sancti Ruadani abbatis de Lothra *. This life is taken
from M f. 86'' collated with T f. 53". There are two other Latin lives
of Ruadan ; one in S f. 106" (C. S. cc. 319 ff.), the other in R' f 145",
R^ f. 97% and F p. 14. M and S have clearly a common source,
S being in some cases nearer to that source. The M text has,
however, points of interest of its own, and as it has never been
printed before, it is given here. The text given in the A. S. Apr. ii.
382 flf. is S; the editor notes that Colgan has printed § 29 of M
In Trias Thaum. p. 461", but forbears to cite it, ' ne scandahim gignat ' ;
he also omits the corresponding sections of S (23 and 24), ' ne
scandalo foret.'

' ' Si aliquem hospitem uerbo aspero et repentino salutasset, nunquam come-
debat cibum, priusquam hospes illc leniter placatus esset ; et dicebat : "Ego
preterita hora carnalitcr filius Tulchani ; nunc uero spirituahter fihus Dei sum." '

S' § 34.

* Mun. § 25 ; I.ugf. § 53 ; cf. 5 7 note : ' natura illius aspera est ' ; Mocliua, § 5.

^ Despite this clear testimony, the lections in the Aberdeen Brcviary, u. s.,
not only make him a monk at lona under Columba, but rcpresent him as dying
and being buried at Kilmun in Argyilsliire.

' Thcre are pedigrces of Ruadan LL. 350/, LBr. iS"", BB. 220" (cf. ib. 232''),
I.aud 610 f. 39", Rawl. B. 486 I. 34''. His day in the Calcndar is April 15, at
which date Mart. Don. cites the LL. table of parallel saints, in which Ruadan is
equated with St. Matthew. Thc rest of the account is taken frotn the Brussels
Irish life, c. 10. The account of Ruadan's miraculous tree occurs also in the S
life of Finnian of Clonard, CS. cc. 202-3. On his bell sce Stokcs-Petrie,
Christian Inscriptions, ii. 94, where it is also stated, on thc authority of Ware,
that a shrine containing one of his hands was preserved at Lorrha till the
dissolution. The othcr hand sccms to have bcen at Canterbury ; sce the curious
note in M, cited infra, ii. 240, uote i.

THE SEPARATE LIVES Ixxxvii

The R text is a shorter recension of S. There is an Irish life
of Ruadan in Brussels MS. 4190 x 4200 f 193 ff., and in R. I. A. Stowe,
i.K. p. 287 '. This seems to be derived from a Latin original. It does
not, howcver, agree exactly with either M or S, though it is nearer
on the whole to S. It is cited occasionally as Br.

The Chroniclers do not seem to give any date to Ruadan. He
must, however, have lived in the si.xth century. He is made a pupil
of Finnian of Clonard, 1 549 ; and the other personages of icnown
date vvith whom he is brought into contact are Diarmait mac Cerbaill,
King of Ireland, who reigned, according to Ann. Ult., either from
544 to 565 or from 549 to 572 (and this would be fixed in tradition by
the famousquarrel of the saint with this monarch) ; Brendan of Clon-
fert, +577 or 583 ; bishop Aed mac Bricc, + 589 ; Colum Cille, t 597 ;
Baithine, ^598 or 600 ; Cohnan Ela, t 611.

Ruadan's principal monastery, Lorrha, is in Ormond near the
northern end of Lough Derg, but his activity seems to have extended
into many parts of Ireland both north and south.

The life is very mythical, but does not seein to have any very
distinct mythological significance.

Vita sancte Samthanne uirginis -. This is the only Hfe of
St. Samthann known to me, whether in Latin or in Irish. It is here
printed for the first time. The text is from R' f. 150'' flf., collated
with R- f 161' ff. It exists also in F p. 206. The life, lilce most
of those in the R recension, is slight, but contains points of consider-
able interest ; and the sainfs replies to the questions asked her as to
the attitude of prayer, the relation of study to devotion', and the
efficacy of pilgrimages, show a spiritual insight and a width of view
which are too often absent from these compositions. The chrono-
logical data are few, but for the most part consistent. Samthann's
ovvn death is assigned to 739. The ' rex Kennedus ' of § 7 is probably
Cinaed,son of Irgalach, Kingof Ireland,t 728; the' Rechtabra regulus '
of § 21 may be either Rechtabra ua Cathasaigh (CCasey), chief of Ui

' The life in the tvvo MSS. is practically the same, though they differ some-
whal in phrasing, and a little in arrangement. To the Brussels copy are
appended two stories about Ruadan. For the use of a transcript of the Dublin
copy I am indebted to the kindness of Mr. J. G. 0'Keeffe. Irish stories bearing
on the famous cursing of Tara by Ruadan are cited in the notes to § 15 ; cf. also
Lismore Lives, pp. xxvi, 404" ad calcem. He occurs in the Visio Tundali, Noua
Legenda Angliae, ii. 311.

' There are pedigrees of Samthann in LL. 350'', LBr. 17', BB. 220'^ (cf. ib.
331'), RawL B. 502 f. 52", Laud 610 f. 38", 38.^^, Fel.^ p. 260. The name of her
father is variously given as Diaran. Diamran i^so life), Diamaran, Dimaran, the
pronunciation of which would not differ very much. There are some obscure
verses on her, LL. 365 top margin. Her day in the Calendar is Dec. 19.

^ Cf. Aurea Leg. p. 106 ; ' uidit quemdam sedentem atque operantem, et
deinde surgentem et orantem. Erat autem angelus Domini ; et dixit ei " Sic
fac, et saluus eris''.'

Ixxxviii INTRODUCTION

Tuirtre near Lough Neagh, ^ 734, or Rechtabra, son of Dunchu, chicl
of Cremorne, t759- Dairchellach or Tairchellach 'niagister', § 24,
is probably the Tairchelltach 'sapiens', who died in 760 (Ann. Ult.).
Fland, son of Conla (§ 13), is not mentioned in theannals, but Aelghal,
son of Fland, son of Conla, chief of Tethbha, died in 770 according to
F. M. ; which suits very well both as to tiine and place. The miracle
of § 17 connected with Niall Frossach, King of Ireland 763-778, is
probably to be understood as having taken place after Sanithann's
death. The only chronological absurdity is that perpetrated in § 26,
vvhere Lasrianus or Molaisse, the founder of Devenish in Lough
Erne, who died 564 or 571, is represented as alive at the time
of Samthann's death in 739. The name is probablj' the insertion
of some ignorant scribe, who knew only one abbot of Dcvenish. In
§ 10 this abbot is spoken of merely by his title, and no name is given.
St. Samthann was of Ultonian descent ; but her work is chiefly
associated with the district of Tethbha in Meath. There she was
fostered by the chief of the Cairbre-Gabhra, and there in later life
she founded Clonbroney ; though for a time she was prioress under
St. Cognat at Urney on the borders of Donegal and Tyrone. This
is probably historical ; but the life shows decided traces of the
influence of solar or fire myths', and it is just possible that the
accretion niay be due to a fanciful etymologizing of the sainfs name
as Sam-theine, i. e. summer-fire.

Vita Sancti Tigernaci episcopi de Cluain-Eois^ This life is the
only life of Tigernacii known to me whether in Latin or Irish. It is
here printed from R' f 116'', collated with R- f. 95", and with the
imperfect copy in S f. 86'^ (C. S. cc. 212 ff.) which breaks otT niutilated
in the middle of § 13 ; and compared with F p. 21. S and R must
have some common source, as they agree occasionally in obvious
blunders'. On the whole the text of S is superior to that of R. The
hfe was printed by the Bollandists, A. S. April i. 401 ff., from three

' §§ I. 2, 5 and probably §§ 7, la, 22; in the pedigrees one of her ancestors
is called Trichem, which seems to mean a spark (cf. § 5 ' in specie scintille
ignis').

* There are pedigrees of Tigernach in LL. 351'', LBr. 19'', BB. 221' (cf. ib.
232"), Laud 610 ff. 38/, 41^, Fcl.'^ pp. iio, H2. His niother, Derfraich, is
mentioned at LL. 372'' 25, and her pedigiee is given among those of tlie saints
in LL. 347-'^, LBr. 14", BB. 216'' (cf. ib. 231"). A tale about her is in the notes
to the F(5lire, Fel.^ p. iio, where also there is a diflerent version of the incident
in § 2, and a vcrsu ascribed to Tigernach is cited. A Titiernach, possibly
our saint, is said to have assisted in the redaction of thc tale called the Death of
Muirchcrtach inac Krca, R. C. xxiii. 430. His day is Apiil 4. The Hollandists
give him at April 5, for which datc I know no authority earlier than Adam King
and Dcmpster, Fotbes, Calendars, pp. 148, 196 ; thc latter gives a Tigernach
abbot at April 4, and a Tigernach bishop at April 5 ; cf. ib. 452. The Hollandists
cite various foreign martyrologies which I am not in a positJon to verify.

•* e. g. Moncnsiumyc^/' Momonensium, § 8; ingcrentybr iungcrent, § 10.

THE SEPARATE LIVES Ixxxix

MSS., onc being S; vvhile of the remaining tvvo one vvas supplied
by Ilugh Ward, the other by Henry Fitzsimon. This edition is
occasionally cited as B. Ward's MS. vvas probably F or a copy
of it ; for the text of B often agrees with F, especially in the later
chapters, where S was not available. Fitzsimon's MS. inust have
differed markedly from the others. In particular it contained one
chaptcr peculiar to itself, vvhich is given in a note to § 7. The life
is somevvhat slight, and the chronological data contained in it are
few. I have not succeeded in identifying any of the secular princes
mentioned in it. Tigernach himself is said to have died in 549 or
550. He is made contemporary with bishop Conlaed of Kildare
(1520), with Brigit (^525^. M.), and with Duach or Dubthach of
Armagh (t 548). So far all is consistent '. The only inconsistency
is the introduction of Monend or Monennus; if, as is probable, he
is meant to be identified vvith Nynias of Whitern or Candida Casa,
who is said to have died in 432, and who certainly was alive about
400 (Bede, ii. 128). Possibly the compilers of these lives knew of
only one abbot of Whitern, just as they seem to have known of only
two popes, Celestine, the alleged sender of St. Patrick, and Gregory
the Great.

Tigernach seems to be exclusively an Oriel Saint, to the royal
family of vvhich he belonged through his mother ; though visits are
recorded to Rome, Britain, Kildare, and Munster.

The life does not seem to have much mythological significance.
What little indication there is points rather to a solar hero.

PART III. COMPOSITION AND CHARACTER
OF THE LIVES

The foregoing analysis has already throvvn some light on the
character and mode of composition of the lives. In their present
shape none of them are very ancient '-. But they contain earlier ^,

^ The Keranus or Ciaranus, son of Eochaid, in § 5, cannot be either of the
two well-known saints of that name ; for Ciaran of Saigir was son of Lugna,
and Ciaran of Clonmacnois was the son of Beoaed or Beodan, the artificer.
Eochaid was the name of Tigernach's maternal grandfather, so this Keranus
may be an uncle. Or he may be the Ciaran, son of Eochaid, of Tibrada, men-
tioncd Dec. § 31, and commcmorated in Mart. Don. at Nov. 10; cf ib. p. 376.

" The Bollandists suggest with much plausibility that the reconstitution of
many monasteries by tlie regular monastic orders, which followed tlie coming
of the English in the twehth century, gave a great impulse to the compilation
of the lives of Irish saints, A. S. March, i. 390".

' Cf. what Ricemarc says in his life of St. David : 'hec . . . ex plurimis . . .
in unum collegimus, que in uetustissimis patrie . . . sparsim inuenta [sunt]
scriptis," C. B. S. p. 143.

xc INTRODUCTION

sometimes primitive, materials. We have seen in many cases the
process of composition going on under our eyes : the conflation
of two different recensions of the same or closely analogous
series of incidents as in the combination of the Vita Brendani and
the Nauigatio Brendani in our R Hfe of Brendan ; the harking
back to include another version of the saint's youth ', as in the
life of Boetius, §§19-20; the insertion of an 'ahter' version of
certain transactions, as in the life of Enda ; the incorporation
of separate documents or stories, as in the R lives of Finniaa of
Clonard -, Bairre *, Ciaran of Saigir'; the 'farcing' of an earlier life
with scriptural references and religious commonplaces for purposes
of edification, as in our life of Abban, and many of the lives in the R
recension ; the abbreviation of an earlier life to make it more suitable
for use as Lectionsin Choir or Refectory'' ; the translation of an Irish
life into Latin ^ The uncritical amalgamation of materials drawn
from different sources is shown by the way in which doublets,
triplets, and even quadruplets ' occur in some of the lives, a very
slight difference in form being often enough to conceal from the
compiler the fact that they are only varying versions of the same
incident. One very obvious way of expanding the life of a saint
was to incorporate incidents relating to that saint from the lives of
other saints ; or again, whether intentionally or not, stories belong-
ing to one saint are transferred to another saint of the same name '.

' On these ' macgnimartha ' and their parallels in the secular literature sce
above, p. xxxiv.

^ V. s. p. xvii. ' See i. 6g note. * i. 233 note.

" V. s. pp. xxii f., xxxviii, xlvi, Ixii, Ixxxiii. Cf. i. 139 note.

• V. s. pp. xi, xxii, xliii, lix, Ixxvi.

' e. g. Enda, §| 25, 32 ; Ita, §§ 17, 34 ; Samtliann, §§ 12, 22. In the S life of
Aed mac Bricc the incident of liis chariot flying througli the air occurs four
limes, §§ II, 19, 36, 42. Tliat compilers did occasionally noticc these things is
shown by thc way in which the coinpiler of the R life of Brendan omits the
N B recension of the Judas incident, because the VB version of it occurs later
in his work, cf. i. 130 iiote. But to this uncritical habit of the compilcrs we
owe the preservation of much interesting material which would otherwise have
perishcd.

' Cf Ci. C. § 30 with Ci. S. § 32 ; in the S life of Colman Ela, § 40 (CS. c. 438),
a miracle is attributed to that saint wliich in the life of Colman of Dromore, § 10
(ib. c. 831), is attributcd to tlie latter ; a miracle belonging to St. Brigit of Cluain
Infide (LS. pp. 71-2) has been transferred to the great St. Brigit of Kildare,
Tr. Th. pp. 540-1 t§ 115) ; and gcnerally there is a tendcncy to substitute better
known saints for morc obscure pcrsonalities. Luzel, Legendes Clireticnnes, ii. 81.
(For non-Celtic instances cf. Delehaye, Legendes, p. 23 ; Saintyves, p. 235 ;
R. C. V. 130.) I have not, howcver, found any instances of those deliberatc
transfers, with fraudulent change of name, of incidents and even whole
biographics from one saint to anothcr, which are not unknown in other depart-
ments of hagiology, scc thc Abbe Duchesnc in R. C. xi. 6-8, 11 ; Delehaye,
Legcndcs, pp. 105, 1 14-19, 162-4, 255; Baring-Gould and Fisher, i. 137. We
find occasional rcfcrences in onc life to anothcr, e. g. in Ci. C. § 32 a reference
to Cocmg. § 28 ; in Lug. § 53 to the life of Munnu ; in Coemg. § 22 to one of

COMPOSITION OF THE LIVES xci

To some of these processes analogies can be found in thc secular
literature of the Irish '.

Of course the main object in the compilation of these lives was the l/
glorification of the saint vvho was regarded as the founder or the
patron of the community in vvhich the compilation was made''; where
aiso, it may well be, his earthly remains or other outward relics of
him were enshrined. The life was the pilgrim's guidc-book to the
sanctuary which he had come to visit'. Subsidiary objects can also
be traced. One of these was clearly to explain the special relations
of confraternity, subordination, tribute, &c., existing between different
monasteries *. Such relations received not only explanation but con-

the lives of Patrick ; in Br. i. 5 104 to one of Columba. References to lives not
known to exist are in Ab. § 22, Car. | 27 ; Ci. S. § 25 ; cf. C. B. S. p. 135 :
' Paterniis, cuius . . . uirtutes in sua continentur hystoria' ; Br. life of Maedoc,
c. 72 : 'aniail adeir betha Molaisi,' i. e. as says the life of Molaise. It is very
rarely that a writer alludes to himself, as Ab. § 26 ; cf. C. B. S. p. 143.

' See Zimmer's masterly essay, Ueber den compilatorischen Charakter der
irischen Sagentexte im Lebor na h-Uidre (Kelt. Studien, 5% Kuhn's Zeitschr.
xxviii. 41-; tt. I am inclined to think that the story found in the tale called
' Imthecht na tromdaime ', or ' Troindam Guairc ', Oss. Soc. v, that none of the
poets of Ireland could recite a complete version of the famous Tain bo Cualgne,
and had to go abroad to Armorica to find it. points to a time when the separate
incidents of that epic were being gradually combined into a whole. The story-
teller conceives this process as a re-collecting of fragments of an ancient whole
vvhich had become dispersed ; see Zimmer, Sitzungsb. d. preuss. Akad. xlix. 1114.
Compiire also the way in which separate incidents get combined in various ways
in folk-tales, MaccuUoch, Childhood, pp. 11, 455; Luzel u. s. ii. 244.

- The frequent occurrence of the words, pater or patronus noster, noster
senex, &c., proves Ihat such lives were composed primarily in and for the
saints' own communities ; see Car. §5 45, 59, 68-9 ; Ci. C. § 32 ; Ci. S. § 38,
cf. § 22 : ^ nos latet, quia nemini ex iiostris hoc indicauit ' ; Co. E. § 36 ; (Ilom.
§ 58; Cron. §§ 28-9; Decl. § 39; Fm. C. §29; Maed. § 59 ^M); Mochoem.
§ 35 ; Mol. §§ 29, 30 ; Rua. § 30 ; cf. 'peruenientes Imc', Com. § 17.

' ' La biographie etait comme la legende explicative des reliques que le
couvent possedait, et qui faisaient sa fortune,' Fustel de Coulanges, Monarquie
Franque, pp. 9 if. ; cited LS. pp. xci, .\cii. The whole passage is admirable.

* Moyarny (or perhaps Killabban) with Cluain Immurchuir, Clonfert,
St. Mullins. Killaloe, and Taghmon, Ab. §§37,46; Aghaboe with Durrow, Cain.
§ 21 ; Rahen ^or perhaps Lismore) with Bangor and Clonfert, Car. §§ 2, 3,cf. § 11 ;
Clonmacnois with Scattery, Saigir ^cf. Ci. S. §§ 31, 32), and Glendalough
(cf. Coem. § 281, Ci. C. §§ 22, 30, 32 ; Saigir with Clonfert and Birr, Ci. S. § 31 ;
Glendalough with Durrow and Aghaboe, Coem. § 27 ; Ardmore with Beggery,
Emly, and St. Davids, Decl. §§ 12, 15 ; Aranmore with Emly and Clonmacnois,
Enda, §§ 21, 27 ; Devenish with Durrow, Las. § 31 (where it is evidently
intended to make the former superiorl ; Ferns with St. David's, Maed. § 32,
with Scattery, LS. p. 62 ; with Ardbraccan, Devenish, Drumlane, Fenagh, and
Rossinver, Br. life of Maedoc. cc. 14, 69-72 ; Leamokevoge with Kilcolman,
Mochoem. § 15; Clones with Tiprat mac Nenna and Kildare, Tig. §§ 5. 7 note
(here there is an evident attempt to claim superiority) ; Fore with Balla, LS.
p. 139. Other instances will be found Fel.- pp. 224, 244; C. B. S. p. 79; CS.
cc. 229 (§ 11), 893 (§ 4I, 897 (§§ n, 12), 907 (§ 7), 934 (§ 81 ; this last is worth
quoting : 'hec confraternitas sanctorum erat quoad sutiragia orationum, et quoad
defensionem subiectorum eisdem populorum.' This defensive alliance was
probably directed not merely against secular encroachments, but against the

xcii INTRODUCTION

secration from legends which told of the ties of sacred friendship or
discipleship existing of old between their respective founders, or
from traditions of a conimon founder. Other stories seem to be
inserted to account for the traditional customs or characteristics oi
certain monasteries S the latter, according as they are good or evil,
being often ascribed to the blessings or curses of certain saints '. Ot
another group of stones the motive obviously is to give a title and a
sanction to the possessions of the community, their rights, dues,
privileges, &c.'' This motive becomes increasingly prominent in
some of the later Irish lives. The Brussels lives of Berach*, Maedoc",
and MacCreiche " are filled with this sort of thing ; the lovvest depth
being reached perhaps in the life oi Caillin in the Book of Fenagh ',
in which eternal damnation is freely awarded as a penalty for being
buried in an adjoining parish ".

Unfortunately too, the alniost universal idea of these writers was
that the best way of honouring their saintly patrons was to heap as
many miracles as possible upon them'. It is true that niany of the

attacks of other ecclesiastical communities. The Annals of Ulster give frequent
instances of connicts between monasteries, which the Four Masters discreetly
omit ; see Ann. Ult. 759, 763, 806, cf. 803 : V. Tr. p. 78 ; wc also find monasteries
taking part in secular conflicts, Ann. Ult. 775, 810, 832 ; no one will blame
them for fighting against the heathen Danes, ib. 827, 830. The Annals also
show us, from the eighth to the eleventh century, many instances of the samc
person holding the abbacy of two or more monasteries, often belonging to
entirely distinct foundations ; Connor and Lynally seem to have become
permancntly united in this way, Ann. Ult. 777, 866, 900, 953, 955, 964, 975,
1038; other instanccs, ib. 747, 781, 783-4, 788, 805, 808-9, 824, 834, 837, 839,
844, 849, 867, 870, 879, 881, 887. 895, 903, 920, 922-3, 925-6, 928, 930, 937,
944, 952-3, 957, 968, 98B, 1009, loio, 1019, 1020, 1025, 1040, 1042-3, 1052,
1055. 1093. Not unfrequently the office of abbot in one monastery was com-
bined with a diflerent oflice in another, ib. 868, 874, 881, 884. 890, 906, 923,
930, 955, 908, 992. It is obvious that such arrangements would tenU to work
raore smoothly if it could be shown that the communities so connected had had
some link of union in the past. See Addenda.

1 e. g Car. 5§ 47, 58; Ci. S. § 31 ; Cron. § 5.

" The Irish have a technical word 'facbala', lit. leavings, i. e. bequests, for
such entails of good or cvil. More will be said on this subject whcn we deal
with this curious characteristic of Celtic saints, p. clxxiv infra.

' e. g. Com. § 58 ; Dec. § 19 ad fin. (io account for Armagh having property
in Munster) ; Ger. § 7 ; a particularly gross instance of this kind is given from
the S text in the notes to Fin. C. § 9 : ' omnis laicus qui comederit butirum
noslruiii iugulabitur prius quam degerit ' ; cf. C. S. c. 921 ^§ 15) ; R. C. x. 254 ;
Colgan, A. S. p. 138'' (§ 42). Whole lives were sometimes fabricated with this
object, British Saints, i. 6; cf. Archacology and Authorily, p. 175.

* cc. 4, 10, 28. ' cc. 17-19, 689, 71-2.

' cc. 3, 8, 11-13, 15-17. ' ed. Hennessy and Kclly, 1875.

' pp. 190 fl'. ; 202 ff., &c.

' 'porlentosis pleraque acta obscurantes figmentis,' A. S. March, i. 390" ; of
Ruadan's miraculous tree Ihc Bollandist editor says : ' utinam non magis incredi-
bilia in Hibernorum sanctorum uitis inuenirentur,' Apr. ii. 385". Even hagio-
logists occasionally appear consciuus that this elcmcnt may bc overdone : ' tanla

COMPOSITION OF THE LIVES xciii

lives, both Latin and Irish, conclude vvith a list of the superhuman
virtues of the saint. But this moral tribute is purely perfunctory,
and is very largely 'common form ''. The real interest of the writer
is in the thaumaturgj'. Another unpleasant characteristic is the way
in vvhich spiritual blcssings, including salvation itself, are made to
dcpcnd on purely material conditions -, on cxternal circumstances and
acts, such as burial in a certain cemetery ', dying in a certain bed*,
drinking of, or being sprinkled with, a certain fountain '', reciting a
certain form of vvords '. Both these characteristics come from the
pagan amalgam in these lives' which it is one main purpose of this
introduction to trace. The saint is regarded as a more powerful
druid, the forces underlying his religion are conceived as magical
rather than spiritual and moral, and the objects and ceremonies
associated vvith his creed and worship are only a very superior kind
of ' medicine '. These points will be illustrated more fully later.
Meanwhile it may be noted that the very points which give offence to

fucrunt miracula, ut, nisi merita praecessissent, phantastica putarentur,' Aur.
I.eg. p 449; cf. Ab. I 10; and in the later recensions this element tends to
grow, Delehaye, p. roi.

' See Delehaye, pp. 28-g.

- Colgan has a long note trying to get over this difficulty,

' l"his is the commonest condition ; and the superstition is probably responsible
for the crowded condition of many Irish cemeteries to-day ; see Ba. § 13; Car.
§§ 29, 30 ; Ci. S. § 35 ; Coem. § 24 ; Col. E. § 36 ; Maedoc, § 33 M ; Mun. § 19
(a less purely material view is taken. Fint. § 13, q. v.^ ; L.S. pp. 67, 79, 82, 104 ;
C. B. S. p. 124 (.where an attempt is made to save the situation bj' the insertion
of the words italicized) : 'omnjs qui cimiterio ilHus snna Jiiie sepuUus fuerit,
misericordiam consequetur ' ; Eriu, ii. 202 ; Cain Ad. § 25 ; Fel.' p. Ixxxvi ;
R. C. xxvi. 362 iwhere a departed soul is represented as saying that what
had helped it most was burial at Clonmacnois ; Brussels Prose life of Coemgen,
c. 10 : ' dorad Dia nemh do gach aon do hadlaicfidhe i n-uir Caoimhgin," i. e.
God granted heaven to every one vvho should be buried in Coemgen's ground.
Tlie Rabbis held similar views as to burial in the land of Israel, Edersheim,
Jesus the Messiah, i. 513; cf. Salmon, Infallibility, p. 218.

' Com. § 16; dying on the hide of Ciarans dun cow, Ci. C. § 15 (= L.S.
pp. 123, 127); cf. Ita, § 13; and the curious passage quoted from the Oitte,
above. p. xxxiv, note 2.

'• Fel,- p. 198 ; Acc. Sen. p. 37.

' Invoking saint at death. Col. E. § 36 ; Fdl.' pp. 74. 246 ; reciting saint's liymn
or part of it. Cain. § 41 ; L. H.= i. 5, 6, ii. 98 ; V. Tr. p. S46 ; Tr. Th. p. 432«
(§ 9, where also homage is done to moral conditions) ; ib. p. 445'' ( § 76I : prayer
.at a certain cross, Br. life of Berach, c. 25 ; observing a sainfs day, Col. E. § 36 ;
Ci. S. § 35 ; maUing certain oiTerings : ' nem donti dogena secht m-broit di.'
i.e. heaven to whoever shall make seven coverings for it (viz. for the ' bachall'
of Colman Ela. Iience called the 'bachall cochlach", or cowled crozier), Rennes
M.S. f. f&^ ; membership of the saint's monastery. Fech. § 15.

' ' Multa continet admiranda portenta. sed usitata apud gentem illam simplicem
et sanctam. , . . Quod in gentiiium suorum rebus gestis animaduerti oportere nos
docuit Henricus Fitzsimon . . . egregio reium usu preditus,' A. S. Jan. i. 45
(Introduction to life of Mochua). For a secular analogy to some of the things
just quoted, see Three Fragments, p. 38 : ' ni mhaidh Ibr Laigliniu, da n-dearnat
a comairle ann,' i. e. the Leinster-men are never defeated if they hold their
council at that spot.

xciv INTRODUCTION

the hagiologist in search of edification are often the things which most
interest the student of mythology and primitive modes of thought.

A further result of this materializing tendency is that any incidents
or traits of character which do show spiritual feeling and insight, tend
to be eliminated in later recensions of the lives. Such things there
are, though they are not common ; the saying of the young Ciaran
that the golden rule would alone furnish material enough forany one
to teach and practise without further reading ' ; the beautiful account
of his death ' ; St. Ita's teaching on the need of meditation and prayer ',
and on the works that are pleasing to God ' ; the striking parable on
the nature of temptation^ ; St. Samthann's answers as to the attitude
of prayer, and the union of study and devotion ° ; Mochoemog's
protest against harsh judgements of the departed'; the pathetic
plaint of CoIman's monks as to the difficulty of realizing the 'glory
that shall be revealed', amid 'the sufferings of the present time''.
Beautiful too are MoIua's rebuke of selfishness, and his gentle mode
of teaching his novices, ' here a little, and there a little '* ; the fine
saying of Munnu, already quoted, about the difference between the
natural and spiritual man, between Munnu 'the son of Tulchan ' and
Munnu 'the child of God''"; and an equally fine answerof Columba to
those who urged him to mitigate the rigour of his austerity : ' No one
who sleepeth will be crowned, and no one who is confident can
inherit the kingdom of heaven".'

Several beautiful and genuinely religious customs are also
mentioned : blessing a harbour on entering and leaving it '^, blessing
the road before a journey ", prayer before entering a house ", and on
arriving at the end of a journey '^.

On the style of the lives it is not necessary to say much. It does
not difter greatly from that of similar mediaeval compositions. There
are a certain number of words and expressions which are translations
or imitations of corresponding Irish ones ; these are explained in the

' Ci. C. § 17 ; omitted in the S epitome.

^ Ci. C. § 32 ; omilted in R ; cf. the similar story of Brendan, i. 150 note,
from S^, omitted by all the other lives.

' Ita, §11; cf. Br. i. 5 86 ; Cain. § 16 ; on ' grace ' before meat cf. Ci. C. § 18 ;
and Molua*s teaching on the need of confession, Lug. § 30.

* Ita, § 22.

^ Mochoem. § 9 ; see a somewhat similar parable in Joinvilie, ch. ix.

" Sam. §§ 20, 24. ' Mochoem. § 17. ' Co. E. ( 16.

" C. S. ce. 275 6 (§§ 36. 38 omitted by M).

'^ Above, p. l.xxxvi, note i : ii. 239 note.

" This comes from the S R life of Columba, but in S the passage has been
lost ovving to mutilation. It will be found R' f. 38", R- f. 119" : ' nemo dormiens
coronabitur, et nemo securus possidet regnum celorum.'

" Br. i. §§ 15, 17, 36. " Macd. § 7.

'* Com. § 15 note.

" Ber. § 6; Br. i. § 30; Com. § 33 ; Mun. § 10 ; Adamn. ii. 42.

COMPOSITION OF THE LIVES xcv

glossary. One marked peculiarity in all the lives is the tendency to
use the noniinative absolute instead of the ablative absolute ' ; con-
versely the ablative is sometimes used where a nominative construc-
tion would be more natural '^.

PART IV. CONTENTS OF THE LIVES

We have seen that we must not, as a rule, look for spiritual edifica-
tion in these hves. Nor must we, as a rule, look for direct historical
information ^ The Hves must be tested by the annals (as has been
attempted in Part II), not vice versa. It would probably be rash to
accept any historical statement on the sole authority of these lives.
Indirect historical information, however, of very great value is con-
tained in them *.

A. And first as to the social life and customs of the people.

We are struck at once with the prevalence of pastoral as com-
pared with agricultural pursuits ". The nomad stage is not wholly
over, or at least not wholly forgotten. The migrations of Desi
and Dartraighe * are recorded ; the nomadic character of the
Ui Fenna is traced to the curse of a saint whom their ancestors had
mocked'. Agriculture is by no means unknown, ploughing' and

* e. g. Ab. § 5 : ' uocatus ad eos, dixerunt ei' ; Br. i. § 73 : ' nauigantes, . . .
mors irruit in iabrum ' ; Co. E. § 9 : ' somnus opprimens eum. dormiuit ' T (vvhere
M has the ablative) ; cf. ib. § aa : ' clamor omnium sanctitatem . . . admirantes . . .
ortusest'(for'admiranlium',or'omnibusadmirantibus') ; Mochoem. §3 (bis\ &c.
This construction is found in the Vulgate : ' et e.^csiliens, osculati sunt se in-
uicem,' Tob. ix. 8.

- e. g. Br. i. §46; ' exeuntibus fratribus inuenerunt'; Com. § 7: 'crescente
puero, ipse operabatur ' ; so Coem. § 43 ; Enda, § 33 ; Maed. § 12 ad finem.

' On lives of saints as religious romances see Baumer, Histoire du Breviaire,
>• 398.

* Cf the passage frora Fustel de Coulanges referred to above, p. xci. The
topographical interest of some of the lives is very great. In some cases, as at
Ardmore i^Declan), St. Mullins (Moling), Lismore (Mochuda\ I have testcd this
element myself ; but much more could be done by natives with local knowledge,
both in this way, and also in the way of collecting the local legends, which often
both by their likeness and divergence form an interesting commentary on the
lives.

^ Of his own time Giraldus Cambrensis says : ' gens a primo pastoralis uitae
uiuendi modo non recedens,' Opp. v. 151.

^ Declan, § 1 ; Silva Gad. i. 36-7 (Molaisse) ; the migration was sometimes
due to over-population, Br. Grellan, c. 4.

' Car. § 32.

* Aed, § 4; Ail. §5 32 note, 34; Car. § 25, cf. ib. § 20: ' sarculis arare';
Ci. C. §5 9, 10 ; Maed. §§ 30, 31 ; Fel.- p. 72. The story in Ci. C. § lo implies
that it was unusual to use horses Ibr ploughing. Their use in war appears from
Mochoem. § 30. The eating of horseflesh is mentioned, Enda, 5 30 ; Adamn.
i. 21 ; Irish Moling, § 53 ; but in the first two cases it is regarded as a sign of

xcvi INTRODUCTION

sowing ' and reaping ' ; and all these operations have their appropriate
miracles. But they are not so numerous as those which have to do with
the care of cattle, sheep^, pigs', goats, and kine". The country was
largely unenclosed", and the youthful saint, hke many an Irish child
since then, gained his first experience of life in herding the domestic
animals of the family', and seeing that they did not stray or trespass'
on a neighbour"s land or crops, and that the calves were not allowed
to filch their mothers' milk '. We hear of a murrain stopped by

iitter degeneracy, wliile in thc third the saint changes the horsenesh into
mutton, so that it was no doubt regarded, as iii Norway, as a relic of
heatlienism : ' t>at er hit mesta Kristnispell . . . at eta hross,' that is the
greatest violation of Christianity to eat horseflesh, FornsOgur, i. 126. Hakon
the Good was put to sore straits in trying to avoid compliance vvith tliis national
custom, see his Saga, c. 18, Dog's flesh is served up as a delibcrate insult, Dec.
§ 25: Br. Adamn. c. 9, Anecdota, ii. 16. In both cases the fraud is detected by
the saint.

' Maed. §§ 40, 45; C. S. c. 228 (§ 7) ; gathered crops, Bo. § 22.

= Aed, §6; Cain. § 16 ; Car. § 48 ; Coem. § 8 ; Fin. C. § 18 ; Maed. § 36 ;
Mochoem. § 23 ; C. S. c. 226 (§ 4) ; Adamn. i. 37. Corn after being reaped
Iiad often to be artificially dried, owing to the dampness of the climate, Ci. C.
§ 12 : C. S. cc. 378-9 (§ 35, not in M) ; Reeves, Ad. p. 88 note.

' Br. i. § 23 ; Ci. S. § II ; Coem. 5§ 3, 10 ; Maed. § 5 ; Lug. § 3 ; 'V. Tr.
p. 12.

' Ab. § 37 ; Aed, §§ 2 note, 20 (where pigs apparently ' pay the rent ') ;
Bo. § 12 ; Car. §§ 7-9 ; Ci. S. § 10. The herding of sheep was considered
more reputable than that of swine, and thereforc the swine of the youthful
Molua are made to appe:ir as sheep, Lug. § 5. Sometimes this change is made
by the scribes of these lives, see Lug. § 15 note. For the same reason goats
are turned into kine, C. S. c. 227 (§ 5I.

= Ab. § 7 ; Aed, § 22, cf. ib. § 9 ; Ber. § 8 ; Bo. §§ 20, 22 ; Ci. C. § 15 ;
Fech. § 7. For the making and washing of butter cl^. C. S. c. 283 (§ 59, not
in M) ; Lib. Land. p. 129 (136). Butler was used for lamps instead of oil,
Capg. i. 446.

* Cf. the explanatory note iiisertcd by the scribe of LU. 128 ( = Ir. T. i. 136) :
' ni bid clad, na hairbe, na caissle, im thir i n-h Ere isind amsir anall, co tanic
remis mac n-Aeda Slani, acht maigi reidi,' i. e. there was neither mound nor
hedgc nor stone walis round land in Ireland then. until the tinie of the sons of
Acd Slane (seventh century), but unbroken plains. In Tr. Th. p. 534" (§ 61) is
a curious instance of the unpopularity caused by the stopping up of paths
involved in enclosing ; * omnes . . . uno ore malcdicentcs te, eo quod agricola
tuos agros sepibus municns, commutauit omnes uias planas . . . in aspcras.'

' Cain. § 2 note ; Car. §§ 7-9 ; Ci. C. §§ 4, 5, 8 ; Coem. § 3 ; Fcch. § 7 ;
Fint. § 3 ; Mochoem. § 27 ; Lug. § 2.

* Ail. § 34 note ; such animals were impounded until the damage was made
good, Bo. 5 22 ; Lug. § 2. Children wcre also set to guard growing grass from
straying animals, Fech. § 6. It seems to have been a frequcnt torm ofoppression
by powerful persons to send their cattle and horses to grazc in the lands of their
weaker neighbours, Fech. § 6 : Mochoem. § 19 ; LS. pp. 63. 69 ; V. Tr. p. 228 ;
C. B. S. p. 258 : an intcresting secular parallel, R. C. .w. 481. In other cascs
the keeping of the chiefs liorses was a legal obligation, Cron. § 24 ; cf. Acc.
.Sen. p. 130. It seems to havc becn the custom for herdsmen to go round with
thcir flocks and make a tour of summer grazing ; this was called • cuairt buaill-
tcchuis ', T. C. D. 1346, H. iv. 4. p. 149 (Cocmgrn). It is obvious that the
temptation to trespass would bc strong ; cf. Pagan Ireland, p. 238.

' Miraclcs to prevent this are frequcnt, Bo. § ai ; Lug. § 4 ; C. S. c. 281

CONTENTS OF THE LIVES xcvii

St. Munnu ' ; cattle-reiving, the capital oflence of a pastoral society,
was frequent", and mutilation of cattle was not unknown'.

The keeping of bees is mentioned*.

Besides the ordinary domestic animals, the nionks of lona had
a preserve of seals °.

The kilns for artificially drj-ing corn have been already alluded to.
There were mills for grinding it, at which customers had to take their
turn'.

The artisan was in high repute, and occupied a good social position.
He might in addition be a warrior. Bairre's father was ' faber
ferrarius ' to the chief of the district', Ciaran the younger was known
from his father's trade as 'son of the wright"; Mochoemog's father
was a craftsman in vvood and stone'; the saints themselves were

(§ 48. not in M^ ; V. Tr. p. 142 (where ' ni dendais a loig ', ' his calves did not
suck,' is wrongly translated). The usual way is for the saint to draw a line
with his bachall between the calves and their mothers which cannot be crossed,
Ci. C. § 15 ; Fin. C. 5 2 note ; C. S. cc. 229 (§ lol, 305 (5 3, not in M) ; L. S.
pp. 59, 144; Rennes MS. f. 81". (In the Highlands the Glaistig performs
this useful office, Campbell, Superstitions. pp. i6o, 162, 167.) The ' bachall '
keeps cattle safe generally, Ail. § 8 ; Br. Mac Creiche, c. 12 ; N, and K.
p. 149-

» Mun. § 8.

- Ab. § 37 ; Bo. § 12; Coem. 5 10 ; Ger. 5 11 ; ' abactores, quibus semper
Hispano more tellus Hybernica abundat,' C. S. cc. 655, 665-7. ^ee Addenda.

* L. S. p. 87 : ' gerrtur a n-indile, 7 buailter a n-aighedairedha,' i. e. their
cattle are mutilated ^lit. cut ; wrongly translated ' diminishcd ') and their herds-
men beaten. In C. B. S. p. 42 is a curious instance of the ears and lips of
horses being mutilated by way of insult and revenge ; this seems borrowed
direct from the secular literature, Mabinogion, ed. Rhys and Evans, pp. 28 ff. ;
ed. Guest, iii. 84 ff., 106 ff. The manes of horses are plucked off as an iosult,
Oitte, p. 36.

* Bo. §§ 30, 31, where the saint is said to have understood the bees' language.
Bees, according to the tradition, were introduced into Ireland from Wales by
St. Modomnoc, Fel,- pp. 74-5, 112, 465 : Colgan, A. S. p. i^^'' (5 17) ; C. B. S.
p. 134 ; Gir. Cambr. Opp. v. 29. 56; Magh Rath, pp. 34-5. St. Gobnat is
regarded as the special patroness of bees, Elder Faiths, i. 228. In Eriu, ii. 82,
is a pretty story from Liber Flauus Fergusiorum, how bees wrought a shrine of
wax for the Host which a careless priest had dropped. The folk-lore of bees
is very voluminous ; cf. Grimm, ii. 695-7; '■'• '235; iv. 1496; Aur. Leg.
p. 28.

' Adamn. i. 41.

' ' interuallum,' Lug. § 11 (the mill stops because the saint is not granted
a turn) ; ib. § 21. There are water-mills, Fech. 5 14 ; C. S. c. 232 § 15 ; hand-
mills or querns, L.S. p. 122 ; and mills the nature of which is not indicated,
Ci. C. §§ II, 15. 19 note ; Maed. § 23 ; Lug. § ai ; L. S. p. 60. All these mills
grind of ihemselves to save the saint trouble. But there are mills which will
not grind stolen wheat. N. and K. pp. 368-9 ; Colgan, A. S. p. 635" (§ 7) ; Ir.
Nenn. p. 216 (^ Gir. Camb. v. 133). This last mill refuses also to grind on
a Sunday.

' Ba. § 2.

' Mac in t-iaeir (M^^Intyre), Ci. C. § i ; cf. Ita, § 18.

' Mochoem. § i ; Ita, § 18.

rLt.'M.M£R g

xcviii INTRODUCTION

often skilful artisans'. Brendan had goldsmiths working for hlm '.
Yct for all this there remained something uncanny about the smith or
wright. He ranked, as we shall see, with druids and others whose
knowledge was regarded as more than human. A celebrated
character in Irish mythology was Gobban Saer, or Gobban the
Wright, who has passed on somc of his characteristics to saints of
the same name'.

A special kind of artisan was the rath-buiider, or maker of fortifica-
tions. \Ve hear of one who aftcr building a triple rath' received as
his fee as much as the rath would hold of cattle '. We find a rath
built round a monastery or cemetery^; while the statements that
a chief surrendered his rath entirely to the saint ' are borne out by
instances in which we find ruins obviously ecclesiastical surrounded

* Comgall. § i6 ; Daig mac Cairill, who was scribe as well as artisan, C. S.
cc. 892-4, 897, 900 (§5 3, 5, 6, 13, 27) ; cf. Fel.' p. 186; Tassach, ib. p. 1 14 ;
Conlaed, ib. p. 128 ; Gildas, C. B. S. pp. 59, 175. A late legend of Ciaran of
Clonmacnois in this character, Oss. Soc. v. 84. In Moling § 13 the makingof a
' liorologium ', perhaps a dial, is mentioned. A large stone was needcd for it,
possibly as a pedestal. See Addenda.

^ Cain. § 43, Some monasteries appear to have had hereditary artisans or
' cerds ' attached to them ; see Christian Inscriptions, ii. 159 ; and we seem to
have a glimpse of an hereditan,' caste or tribe of goldsmiths in the Cerdraighe
of Munster, ^^.320*^52 ff., Rawl. B. 502 f. 73", Laud6io f. loi'', Misc. Celt. Soc.
p. 10. M. and C. iii. 207. Bri Gobann, ' Hill of the Smiths,' got its name frora
an hereditary caste of smiths, L. S. p. 88. Hcreditary serfs, Ab. § 47.

^ See below, pp. clxiii f

* Aed. § 9 note. Giraldus speaks of * fossata . . . plerumque triplicia '. Opp.
V. 182 ; he atlributes them to tlie Northnien, A famous instnnce is Navan
Fort near Armagh. Forgall Manach's 'diin' had three ' lisu ' or ramparts,
R. C. xi. 452. He was a famous mythical character. A yet more famous one,
the Dagda, was a noted rath-builder, ib. xii. 64 ; cf. M. and C. lii. 14 ff. Herc
again something uncanny attached to their skill. On the Gaulish druids as rath-
builders see an interesting chapter in Bertrand, Religion dcs Gaulois, pp. 245 ff.
He suggests that the original purposeof the rath raay have been, in some cases,
religious, ib, p. 90. For the skill of the druids in otlier branches of craftsman-
ship cf. ib. pp. 298, 365, 369, 379. A raagic rath is mentioned Laud 610
f. 95''" : ' Raith Ailella . . . atcither di chein, 7 ni fagabair i n-ocus,' i. e. the
Rath of Ailill which is seen afar, and never found anear. So that here, as in
other cases ^below, pp. clxv ff.), the Christian saint may havc inherited some of
the characteristics of his druidical predeccssor.

' We hear complaints as to the excessive fees charged by artisans, Ab. § 42 ;
cf. Decl. § 30.

* Ger. § 10; Tig. § g ; C. S. c. 198 (§ i6> : ' fundauit ecclesiam, atquc in
circuitu eius fossauit ' ; C. B. S, pp. 17, 34 : ' uastus aceruus de terra,' cf. p. 57
(at p. 44 it is ' castellum ', Ir. caisel. or stone fort). ib. p. 88 ; Rennes MS. f. 79** :
'claidit na manaigh mur mor tirachell na cillc,' i. e. the monks dig a great
rampart round the cell. In Aed § 18 the monks dig the fosse round the
monastery, but in the R text this is done by ' fossatores ', professional rath-
makers ; cf Enda, § 5 ; and Adilenda.

' Aed, § 34 ; Car. 5§ 17, 39 ; Muchoeni. § 13 ; Lug. § 28 ; Silva Gad. i. 38 ;
cf. R. C. v. 443.

CONTENTS OF TIIE LIVES xcix

by fortifications apparcntly secular in character'. \Ve hear of
structurcs madc of wattle - and of wood '. St. Cianan's church at
Duleek got its name from the tradition that it was the first stonc
church built in Ireland '.

Another important artisan was the shipwright. The parallel sagas
of Brcndan in the ecclesiastical, and Maelduin in the secular, literature,
whatever may be the relationship between them, both show how the
niagic of the sea appealed to the magic of the Celtic nature ; and the
union of the two gave birth to a new class of literary production called
Imrama or voyages. In the Brendan story we find described both
the construction of a skin-covered coracle and also of a timber-built
vessel ', This is further illustrated by the constant intercourse, both

' F-lder Faiths, i. 277. It is not, however, always easy to distinguish between
the two ; Book of Mulling', p. 181. We find a chief building a church in his
own rath, Mochoem. § 12.

'^ Ci. S. § 5 ; Coem. § 19 ; Mart. Don. p. 176 ; L. S. p. 47 ; Capg. ii. 8x ; C. S.
c. 596 v§ 37, this is in the twelfth century, but was probably only a temporary
structureX The Welsh word for to build. ' adeiladu,' lit. to weave, implies this
mode of construction. It is used nearly m its original sense in the Preface to
the Dimeiian Code : * Y Ty Gvvynn . . . aberis ef y adeilat o wyeil gwj"nnion,'
i. e. the White House . . . he caused it to be constructed (woven^ of white rods,
Haddan and Stubbs, i. 212. The name Cell Cleithe (Kilcliel), i. e. Church of
the hurdle, implies a structure of this kind, Reeves, Eccl. Antiquities, p. 217.
We learn of l'atrick : ' fecit ibi aecclessiam terrenam de humo quadratam, quia
non prope erat silua,' V. Tr. p. 327, which implies that the usual material was
wood. It is interesting to find that the writer of a later life, influenced by the
custom of his own day, alters this into: 'quia in propinquo non erat lapis,'
Tr. Th. p. 25^ ($ 541. Joceline combines both, and speaks of the site as
' lienorum et l.T)icIum expertem '.

5 Sam. §§6, 15; Mol. §§ 10, II ; C. S. c. 186 (5 33^, c. 571 (§ 13 : 'oratorium
. , . de lignis . . . leuigatis . . . opits Scoticum,^ this is in the twelfth century ;
cf. ib. c. 622 : ' in terra illa necdum eiusmodi [sc. lapideal edificia inuenirentur '\
c. 671 (§ 28I; Lib. Land. p. 265 2771. Warren, Celtic Liturgy, pp. 85 ff. ;
Petrie, Round Towers, pp. 126 ff., 141 ff.,348fl.; Bede, ii. 101-2, where addi-
tional references will be Ibund.

' Mochua § 8; Daimliac :,Duleek) means ' house of stone'. Ruadan seems
to have had a souterrain in connexion with one of his cells, § 15 ; cf C. B. S.
p. 380.

' Br. i. § 15. ii. 5§ 5, 22 ;coracle) ; Br. i. § 71 (vessel) ; Brendan and his
companions seem to have built the former themselves, the latter was built by
' fabri et artifices '. A timber-built vessel is given as a present to a chief, Fin.
C. § 10. In the secular romances we have ships of bronze, and silver, Ir. T.
i. 210 ; R. C. vi. 183. xii. 60. xv. 294 ; Acc. Sen. p. 106 ; Eriu, i. 114. One
such we have in our lives, Ail. § 46 ; but it hailed apparently from the Land of
Promise. These craft have their own miracles or magic. Like the ships of the
Phaeacians ^Odyss. viii. 558 ff. they travel of themselves, Ail. § 4 ; Br. i. § 62 ;
Decl. § II ^cf. Capg. ii. 22 ; Aur. Leg. p. 2681 ; for a ■ long draoidhechta ', or
magic boat, cf. Enu, iv. 63. So too ships remain miraculously moiionless,
Ab. §§ 12, 19. Ou exposure, voluntary or involuntary, in a drifting coracle see
my edition of ihe Saxon Chron. ii. 103-5. The reterences there might be largely
added to, e.g. Cain Adamn. pp 30, 43; Colgan, A. S. p. 147" (§ 12); Hy Fiachrach,
p.38.

g 2

c INTRODUCTION

ecclesiastical' and secular^ with Britain both north and south ; and
Britain was for passengers the usual way to the Continent'. Fishing

* On this see below, pp. cxxiv fi".

' Commercial, C. S. igt (§ 4^). Gold is imported from Britain, C. S. c. 388
(5 53' cited Cain. 5 43 note ; unless Sir John Rhys would say that Britain here
means Hades, as in some culture mj-ths, Hibbert Lcct. pp. 90-1). We have
mention of a ' marggad gall 7 deorad ic creicc oir 7 argait *, i. e. a market or fair
of foreigners and strangers selling gold and silver, LL. 215" 19. but it is not said
whence they came. We hear of ' pure white silver of Spain ', ib. 256'' 49.
Wine was imported from Gaul, Ci. C. § 31 ad fin. ; cf. R. C. xi. 442; Misc.
Celt. Soc. p. 12 ; Rawl. B. 502 f. 72**. (On the direct trade tjetween Ireland
and Gaul see papers by Zimmer in Sitzungsb. d. preuss. Akad. 1909. "i Miitual
piracy and invasion between Britain and Ireland occur both in the ecclesiastical
and secular literatures, and hence captives and slaves and political refugees be-
longing to one island are found in the other, Ail. § i and note ; see above, p. x.kx,
note 5 ; Tig. § 3 ; C. S. c. 915 (§ i) ; L. S. p. 88 ; Rua. 5 15 ; Lib. Land. p. 3 (i) :
' captus . . . a piratarum classe . . . solilo iitoic ductus in captiuitatem in Hiber-
niam '; C. B. S. pp. 97, loi ; Three Fragm. p. 104 ; R. C. xxii. 30, 40-1. 291,
310, 324 (these references are from the famous tale Bruiden da Derga, the whole
plot of which turns on the mutual piracy between the two islands") ; xxiv. igo.
Pirates in Ulster are mentioned C. S. c. 227 (§ 6), c. 919 (§ 10), but their origin
is not stated ; pirates from Gaul, ib, c. 358 (§ 49^ c. 915 (§ 2V An Irish wright
is driven by want to settle in Wales, C. B. S. p. 47. A diflicult case is referred
for decision to Aedan mac Gabrain, king of British Dal Riada, Ber. § 14. But
we do not find such assertions of the exercise of political sovereignty by the
Irish in Britain as we have in the secular tales, LL. 300" ( = R. C. xiii. 56) ;
LU. 126" 16 ff., LL. 171'' 46 ff". ; R. C. x.>civ. 176 ; Ir. T. 11. i. 178 ; cf. Cormac,
GIoss. p. 29 (Trans. p. iii) ; R. C. v. 200. British kings are said to have been
buried at Glendalough, Br. Coemgen, c. 11. Even after the Dalriadic colony in
Britain had thrown ofi" all political dependence on Ireland, it still formed part
of it so far as language, traditions, and culture were concerned. From the
dedications to Irish saints in Scotland we have seen that the sea was no barrier
to them and to their fame. Here again they may have been preceded by the
druids ; ' dia n-dechaid . . . Riiadan for cuairt clcircechta . . . tainic araile drai
d' feraib Alban for cuairt bid go feraibh Erenn,' i. e. while Ruadan was on a
clerical tour there came a druid of the men of Alba on a g^iestiiig tour to thc
men of Erin, Br. 2324 f. 160 v** ; C. S. c. 903 ; C. B. S. p. 124 ; Ir. T. 11. i. 240 ;
Kcating, iii. 58. Poetry ifilidecht, ecse\ so closely connected with druidism,
was also learnt in Scotland, LL. 55'' 12 ; R. C. xxvi. 8. Patrick prophesies
that ' Erin atid Alba ' will be full of Ciaran*s praise, Fel.- p. 204 ; the clergy are
the ' cliara Krend 7 Alban ', Z. C. P. iii. 518 ; just as the fians of the Find cycle
arethe 'Fianna Erend 7 Alban', R. C. xxii. 315 : Acc. Sen. 11. 489, 1661, cf 5526,
6575. So ' sancti Hibernie seu ( - et) Sencie ', C. S. cc. 644 fi'., where ' Scocia '
is used in the modern sense. A powerful monarch cxacts ' the hostagcs of Erin
and Alba", Magh Rath, p. 4. In the older cycle also it is said : ' ni fuil i n-Erind
no i n-AIbain 6clach macsamla Conchobair ', i. e. there is not in Erin or Alba a
warrior who is Conchobar's peer, T. B. C. p. 109. In 1169 Rory 0"Connor,
king of Ireland, endowed the leclorship of Anuagh with ten cows annually for
the instruction of the studcnts of Erin and Alba, Ann. Ult. sub anno. Alba was,
howcver, considercd inferior in ' scelaidecht ', or story-telling, Oss. Soc. v. 106.
As I have shovvn elsewherc, Bede, ii. 135, it was the Scandinavian invasions
which first brokc up this unity of Erin antl Alba by driving a wcdge in betwcen
them. The spiritual and literary union was finally broken by the Reformation,
R. C. ix. 144.

' Ab. § 12 ad fin. ; Decl. § 11 ; Enda, §§ 8, 22 ; cf. Aur. Leg. pp 879, 894.
So in the secular Irish tales ' documlat tar muir, tar Saxoin tuascirt tar muir
n-Icht,' i. e. they sct out across the (Irish) sea, across tlie north of England,

CONTENTS OF TIIE LIVES ci

both in salt-watcr and frcsh is often mentioncd ; and the way in
which saints are said to have brought fisli to or banished them from
certain localities' seems to indicate that the migratory fish were as
capricious in their visits then as they are now. Fishing rights, then
as now, caused disputes'''.

Brewing is not unfrequently referred to'. Besides the stoclc
miracles of multiplying Hquor or turning water into some more
generous fluid *, and making fountains run with wine, beer, or milk",
the saint's wonder-working power is called in to assist the ordinary
processes of brewing". The Irish saints were certainly no bigoted
teetotallers. Inebriation in the literal sense results from their
miracles'. It is an aftcrthought when one writer explains this of
spiritual exaltation *, or when another Hmits to sacramental purposes
the wine whicli a fountain brings forth."

Dyeing appears to be an exclusively female mystery "" ; a currier is
mentioned who is apparently attached to the monastery ".

Some occupations are hereditary. We have had a glimpse of a
clan or caste of metal-vvorkers. Hereditary physicians lasted long in

across the British Channel, Z. C. P. iv. 45 (=LL. 252""''; cf. Dom Louis
Gougaud, Un point obscur de rilineraire de St. Colomban 1^1907).

' Ail. 5 36; i3r. i. § 78 (cf. Moran, p. 11) ; Comg. § 13 note ; Enda, § 29 ;
V. Tr. pp. 34, 36, 70, 142, 146, 148, 210; N. and K. p. 250. The heathen 'file'
or poet did the like : 'asbert in fili . . . dochechnad for a n-usciu, connagebtha
iasc i n-a n-inberaib,' i.e. the poet said that he would sing incantations on their
waters, so that no fish should be caught in their estuaries, Bran. i. 46 ( = M . and C.
iii. 175) ; cf. Elder Faiths, ii. 13 ; Martins Western Isles, p. 143 ; Outer Isles,
p. 241.

' Comg. § 13 note.

' Cron. § 23 ; Lug. § 42 ; cf. Martin, Western Isles, p. 192.

* These of course may have been influenced by Biblical miracles, such as the
Widow's Cruse of Oil, and the Marriage at Cana ; Ultan's Brigit, cc. 23, 26, 104
(Tr. Th. pp. 529, 540""). A magic vat which turns water to wine, Acc. Sen.
P- 13-

f^ Car. § 67 ; C. S. e. 280 (§ 46, not in M), c. 283 (§ 56, not in M) ; C. B. S.
pp. 28, 208 ; cf. Grimm, ii. 585-6, iv. 1455 ; Saintyves, p. 396 ; Hardy, Holy
Wells. pp. 7-10.

' Aed, § 30 note ; Col. E. § 13 note ; Lug. § 42.

' Cron. § 23 ; Lug. §§ 6, 10. * Ail. § 38 and note.

^ C. B. S. p. 130 : ' ad efficiendum dorainici corporis et sanguinis sacra-
mentum ' ; this limitation is not in the Welsh life, ib. p. 108. Gir. Camb. tells
ol a similar fountain near Cork ; ' quotidie . . . tantum uini reperitur, quantum
ad missarum solemnia iuxta numerum sacerdotum . . . sufficere possit,' Opp.
V. 119. The odour of such miraculous vvine remains for years, Ci. C. § 31. In
the Maelduin story ihere is a fountain vvhich produces only water or vvhey on
fastdays ; milk on Sundaj's and festivals of martyrs ; wine and beer on the
greater ecclesiastical festivals ; an obvious christianization, R. C. x. 50.

'" L. S. p. 121 ; Bo. § 27, where the Irish word for woad, ' glassen ' or
' glaisin ', is given. For the exclusion of men frora the house vvhile certain
specially female occupations are being carried on, see Grinim, iv. 1778.

" Coem. §§ 23, 43; cf. 0'Hanlon, vi. 52, for the tanneries of Glendalough.
Tanning is mentioned L. S. p. 28.

cii INTRODUCTION

Ireland. One faniily of thcm owcd its origin to the blessing of St.
Declan ^ Of the influence of the Celtic clan system on the Church
something will be said later ; we seem to trace it even in the
organization of robber bands -.

The poets were an important and powcrful class ^. The power
which they exercised was due mainly to tlie dread of their satire,
which was believed to raise actual blotches or blisters on the face of
the person satirized*. But apart from this, the dread of their libels,
especially of any charge of illiberality or want of hospitality, enabled
them to enforce successfully the most outrageous demands. The
secular literature is full of stories of the tyrannj' which they exercised
in this way ^ One long story is based almost whollj' on this theme''.
More than once they were threatened vvith total expulsion from
Ireland because of the intolerable burden which they inflicted on the
community. More than once the saints interposed to save them by
imposing limits on these abuses'. So regularly was this power of
the poets recognized that it is incorporated among the formal
sanctions of a treaty'. We have the same sort of thing in the lives

* Dec. § 30 ; F. M. i. 494-5 note ; lar Connaught, pp. 70-1 ; cf. Odyssey,
iv. 231 ; Mytli, Ritual, &c., ii. 224 [203I ; Grimra, iv. 1652. On Ihe connexion
of the physician and druid v. infr. p. clxiii.

* Ger. § II ; C. S. c. 919; cf. Lyall, Asiatic Studies, p. 164. The technical
Irish name for these marauders is ' dibergaig; ', and their profession is ' diberg ' ;
these words occur in the S te.xt, see Ail. § 31 note, Cain. § 38 note. Thc other
te.xts paraphrase ; cf. L. S. p. 89 ; Rua. § 10. They seem to have worn sonie
mark of their nefarious trade on their heads : ' sumpsitque cum sociis suis
signa diabohca super capita .i. diberch,' Tr. Th. p. 27" (§ 731 ; ' signa sumens
nequissima crudelitatis .i. diberca,' V. Tr. p. 286 ; ' sub stigmatibus malignis . . .
signa diaboH,' Tr. Th. p, 534'' (§ 67^ ; ' habentes stigmata diabolica in capitibus,'
ib. 535" (§ 69) ; cf. ' scola diaboh uexilla in capitibus habentes ', C. S. c. 279
(§ 44, not in M ; vvhere ' uexilla' is perhaps a misunderstanding of ' signa ' or
of some similar word in Irish). For other quotations from the sccular litcrature
see Zimmer in Gott. gel. Anz. 1891, pp. 188-200 ; Silzungsber. d. preuss. Akad.
1891, pp. 304 ff.

^ For their close connexion with the druids see below, pp. clxi f.

* Br. Berach, c. 23; Three Glossaries, pp. xxxvi ff. ; R. C. xxiv, 278; Oss.
Soc. V. 20; these satires affected even inanimate nature, T. B. C. p. 789;
CCurry, M. and C. ii. 70.

' R. C. viii. 48 ff. (= LL. 114' 5 ff., a lociis classiciis on the subject) ; xxvi.
22, 40 ; Ir. T, i. 255 ; Magh Rath, p. 40 ; Oss. Soc. iii. 297 ; Martin, p. ri6 ;
M. and C. ii. 56, from YBL. 126**. Cuchulainn dealt vcrj' summarily with these
gentry, T. B. C. p. 273 ; LL. 120'' 44 ff. ; cf. Rhys, II. L. pp. 324 ff. ; Joyce,
Social History, i. 449 ff. We hear of female satirists, Ir. T. i. 71.

^ Imthecht na Tromdaime ^Circuit of the Burdcnsomc Company), Oss. Soc. v ;
see the Introduction, especially pp. xxix f, Buffoons (druithi) actcd in much
the same way, L. S. p. 358 ; see below, p. cvii.

' Oss. Soc. V. 20 ff. ; Reeves, Adamn. pp. 79 f. ; Keating, iii. 78-94 ; R. C.
XX. 38 ff. ; L. S. pp. 309, 312,

' ' Na druid dia rimsad tria brichtu ; na filid dia n glamad,' i.e. the druids to
bewitch (?) him with spells, tho poets to lampoon him, sc. if hc broke the treat^',
R.C. xvi. 280 ; Ann. Clonm. p. 39 ; ' dia fhclllair form fiachaib, filid dia n-air
7 glaim n-dicind, cainte dia silad 7 dia n-gabail duit,' i. e. if I am defrauded of

CONTENTS OF THE LIVES ciii

of saints ' ; and it looics in some cases as if the saint's iiospitality were
dictated less bj' Ciiristian cliarity, than by dread of the tongue of
satire'. But satire was not the only function of the poets ; wc hear
also, though less frequently, of thcir panegjTics ', for which they
received guerdon*.

Grants of land to the saints for ecclesiastical purposes are of course
frequent. We shall see reason later to believe that in some cases
these lands had previously been the official lands of the Druids. But
we do not hear mucli of the conditions on which land was held*.
Land is granted as far as the eye can sce on a clear day ", or as far as
the roar of an ox can be hcard'. Land is divided between brothers',

my dues, poets to satirize and extemporize lampoons, and satirists to circulate
and sing ^tlie lampoons) against thee, Aislinge Meic Conglinne, pp. 44-7. Their
power vvas supposed to work even after death : ' Cnan hiia Lolhcha'i]n primeices
Erenn do marbad. . . . Brenait a n-aen uair in lucht ro marb. Firt filed innsein,'
i. e. Cuan CLolhchan was murdered. . . . The murderers became putrid in a
siiigle liour. TViji' was a pofl's inhacle, Ann Ult. 1024; see Ann. Loch Ce,
1024, where the punishment is different. For schools of poets, cf. R. C.
xxvi. 12; Kriu iv. 51 ; for heieditar\' poets, &c., R. C. xxvi. 14 note ; Acc.
Sen. p. 95; Hy Fiachrach, p. 10; Misc. Celt. Soc. p. 28. For their special
dress, R. C. x.wi. 12 ; Corm. Glossary, p. 36 (Transl. p. 135J ; Magh Rath,
pp. 66-8.

' C. S. c. 796 (§11"): ' tres poete aliquid accepturi, et, si non inuenirent,
ipsum diffamaturi uenerunt ' ; c. 832 , § 15^ ; cf. c. 332 (§ 16 ' mimi et histriones ') ;
c. 672 (■ ioculatores,' ' satisfac petitioni nostre, alioquin . . . te uituperando
diffamabimus") ; V. Tr. p. 204 (' praecones ' = druithi, ib. p. Ix ; Br. Coemgen,
c. 17 (aos ciuil, i.e. musicians) ; Z. C. P. iv. 296-8. In Br. Berach, c. 23, the
saint interposes miraculously to save a friendly chief from a poet's satire.

' 'ar sgath a einigh 7 a naire,' i. e. to protect his honour and modesty, Br.
Coemgen, c. 15 ; in Br. Maedoc, c. 72, it is said that Maedoc distributed his
possessions to the poor and needy, and to musicians, players, and mcn of
iearning 'ar sgath a einigh 7 a uaisle 7 a ionnracais', i. e. to protect his honour
and nobility and excellence; cf. Z. C. P. v. 42 ^of Columba). Giraldus speaks
of ' hospitalitatis gratia, quam sancti ibidem [sc. in Hibernia] pro uiribus, iwwo
lottge sttpra ttires . . . exercere solebant', Opp. v. 126.

' Ci. S. § 14 : ' acta heroum cantant ' ; C. S. c. 202 (§ 23) : ' uenit carminator . . .
ad sanctum Finnianum, habens secum quoddam carmen magnificum, in quo
multa uirtutum eius continebantur.' Sechnalfs h^-mn in honour of Patrick,
' Audite omnes,' is said to have been presented in this way to the saint in his
lifetime, L. H.- i. 3-6.

* See below, p. xcii. Br. Berach, c. 23 : ' is e do rad Rathonn do Diarmait
i (hachaibh molta doroine do,' i. e. it was he who gave Rathonn to Diarmait
[a poet^, in payment of a panegyric which he made for him. And when Bcrach
literally stops the poet's mouth, he says : * ni thi aoir na moladh tar an m-belsan
tre bitlibe,' i.e. neither satire nor panegyric shall cross these lips for ever.
We hear of 'tir denma . . . admolta Ulad', i.e. makers of the panegyrics of
Ulster, R. C. xiv. 412 ad calcem ; cf. Keating. iii. 112. We have an instance
of a poet entering a monastery, C. S. c. 276 ^j 38"! = c. 885 (§ 21".

' We have seen above, p. xcii, that many of our legends aim at limiting
secular exactions in the way of entertainment i,Ir oegidecht), &c , LL. 106'' 13.

' Cain. § 6 note ; V. Tr. p. 148 ; Capg. ii. 184 ; Acc. Sen. p. 148. In a secular
tale the grant is : 'an ro siacht a radarc . . . co cend sechtmaine,' i. e. all that
his sight could reach to the end of a week, R. C. x.wi. 30-1.

' C. S. c. 800 ^§ 2 . 8 Aed, § 3.

civ INTRODUCTION

and granted as a dowry ^ Land hunger existed then as now, and the
plague of c. 665 was invoked to diminish ' congestion " '. Seizin was
given by a twig or sod '. The growth of enclosures and stopping up
of paths has been already spoken of. Roads were built by the
co-operation of tribes*. The use of wheeled vehicles was constant ;
and they have their appropriate miracles''.

In the political sphere we have the chief, who is sometimes called
'rex' and sometimes 'dux'. Above him is the provincial king, and
over all the high-king, ' rex Temoriae ', or king of Tara. There is a
special spot for the solemn inauguration of the chief ; and the tanist
or future chief is elected during the chiePs hfetime '. The chief s
rath or fort is frequently for greater security in an island in a lough*.
Robber bands chose islands as their refuges for similar reasons '.
Hence, as a punishment, the lough is removed or dried up '", or the
island with the chiefs house is submerged ". Another fact which is
explained by the weakness of the royal or chiefly power is the pre-
valence of a system of exacting hostages as a means of giving a ruler

' C. S. c. 909 (§ g).

- Ger. § 12, where also the size of the holding is given, 'seven acres of
smoothe land, eight of rough land, and nine of wood.'

' ' craobh sheiibhe,' lit. twig of possession, Br. life of Grellan, c. 3 ; the
formula ' fot fri (or (or) alt(5ir', altar sod, is common for ecclesiastical land.

* Tr. Th. p. 522 (§ 31) ; we hear of a 'lebar sliged' road book, or itinerary,
Las. § 18 note ; bridges are seldom nientioned, Br. ii. § 47 ; C. B. S. pp. 68-9.

"i e. g. Cron. § 22; Tr. Th. p. 532 (,§§ 51-2); Adamn. ii. 43; C. S. c. 358
(§ 49, not in M) ; Capg. i. 394, ii. 597.

* Decl. § 22 ; Tr. Th. p. 25" (§ 60) ; Br. Maedoc, c. 19 ; cf. Hy Fiachrach,
pp. 100. 108, 425 ff. ; Keating, iii. 10 ff. ; Misc. Celt. Soc. p. 86 ; Martin,
pp. ro2, 241. The inauguration often took place at the tribal sacred tree ;
the 'terebinthus regum ' of Coem. § 40. Giraldus' curious account of the
inauguration of the chiefs of Cinel Conaill, Opp. v. 169, has been hotly con-
tested. Modern researches into totemism make it possible that a basis of fact
underlies the account. The office of king's bedfellow is possibly alluded to,
Tig. § 3. The privilege of holding this office is among the saint's ' facbala ', or
bequests to certain families, Br. Berach, c. 28; Rennes MS. f. 84'; Acc. Sen.
p. 217.

' Ab. § 8 ; for monastic tanistry see below, p. cxvii. Conchobar seems to
dispose of the kingdom after his own death, Oitte, p. 6.

' Car. § 39 ; Ci. C. § 24 ; Mochoem. §§ 18 ad fin. 30 ; Mun. § 23 ; C. S. c. 350
(§ 31, not in M), c. 376 (§ 32) ; R. C. v. 443-4 ; xii. 342 ; cf. Pagan Ireland,
pp. 216 ir. ; Martin, Western Islcs, pp. 58, 240-1 ; Macculloch, i. 141, ii. 235,
325. The point on the mainland from which the transit to the island is made
is called 'portus insulae', Mun. § 23.

* Aed, § 19 ; Gcr. § 11.

"> Aed, § 19 ; Ci. C. § 24 ; Ger. § 11 ; Mochoem. § 30 ; V. Tr. p. 84. For
loughs removed for other reasons, Ci. S. § 14 ; Tr. Th. p. 539'' (§ 96) ; C. S.
c. 192 (§ 4) ; cf. Ann. Ult. 1054.

" L.S. p. 143 ; Rennes MS. f. 84'' : ' in inis lit asa tancus dom sarugud do dol
fon loch co brath.' i. e. Iit yondcr island frora which they came to outrage me
go under the lough till doom.

CONTENTS OF THE LIVES cv

a greater hold on his subject chiefs '. This power was often ruthlessly

exercised ^ There are traditions of hostages being buried alive '.

The release of hostages in danger is a regular metier of the saint.

On the other hand hostages were often kindly used, and treated

rather as foster-children than as hostages*. Assemblies of the tribe

or kingdom were held for business^ and pleasure"; and the saints

seem in some cases to have taken a considerable share in political

rcvolutions '.

In the legal sphere, accused persons can clear themselves by

oaths'; various sacred objects connected with the saints being used

for this purpose, and for the making of binding covenants, death or

some other dreadful calamity being the penalty of perjury'. The

institution called by the Norsemen ' self-doom ' '", whereby an injured

' Ail. ^ 21 : Car. § 12 ; Decl. § 23 (death of hostages by plague is deplored as
likelv to excite suspicions of treachery'i ; Maed. § 24 vcf. Br. Maedoc, c. 8 :
'mar fa giiaithbes ag na rioghaibh 7 ag na tigernaibh an tan sin,' i. e. as was the
usual custom with kings and chiefs at that timc"^ ; Sam. § 12 ; in Br. Mac Creiche,
c. 10. in a hst of dues proposed to be exacted, is ' bithghiall ', or a perpetual
hostage. In Br. Grellan, c. 4, a chief is nicknamed ' Fer da ghiall ', i. e. man
of the two hostages, 'aga rabatar geill Uladh 7 Oirghiall a n-aoinfecht,' because
he held hostages of the Ulaid and Oriel at the same time. In the hfe of Molaga
(Stowe MS. ix, pp. 46-7 the surrender of hostages is treated as practical
resignation : ' ro iodlaic uadh a gialla uile. . . . Ro fiarfaighsit fir Muman don
righ, cread far dhiochuir uadh a righe,' i. e. he gave up all his hostages. The
men of Munster asked the king why he resigned the kingship. There was
a place at Tara called Duma or Dun na n-giall, mound or fort of the hostages
(R. C. XV. 281, xvi. 50 , or Carcair i^Prison) na n-g., Magh Rath, p. 8. We read of
Cuithe na n-giall, or pit of the hostages, Br. Abban. c. 3 .altered into ' prison
for criminals ', Slowe, ix, p, 206^ ; cf. Magh Rath, pp. 6, 12 : ' geill cacha cuicid,'
i.e. hostages from every province ; R. C. xxiv. 180, 182 ; Acc. Sen. p. 129.

* Fin. C. § 22 ; Mochoem. § ig ; Tig. 5 15; L. S. p. 10 ; cf. Adamn. ii. 42.
' R. C, XV, 319; xxiv. 184.

* Rua. I 16 ; R, C. xxiii. 404. As a rule children are given as hostages for
their parents, but in C. S. c. 909 (§ lo) we find parents imprisoned as security
for the good behaviour of their son.

* Decl. 5 19 ; Ger. § 12. One cause of meeting would be the inauguration
of a new king or chief. The assembly, Mun. § 26, seems to be an ecclesiastical
council ; but secular princes are present.

* Fin. C. § 13 ; the latter kind of assembly is in Irish generally called
' acnach ', the former ' airecht ', but the distinction is not a rigid one, and the
same assembly ser\'ed both purposes , cf. infra, p, clxxxi note 17 ; Br. Maed. c. 35).
The assemblies of the Deisi are said to have been held by night, V. Tr, p, 208.

' Coem, 5 36; Decl, § ig ; cf, Keating, iii. 54.

' Coem. § 10 ; Maed. § 50

' Bells are very commonly used for these purposes, Ci. S. § 4 ; C. B. S. pp. 60,
66 ; Capg. ii. 107 ; Gir. Camb, Opp, v, 179 i who notes that oaths on bells and
bachalls were more frequent than on the gospels 1 ; Lib. Land. p. loi (106) ;
Br. Mac Creiche, c. 17; hence a bell is called 'mind cotaig ', i. e. covenant
relic, Rennes MS. f. iSfl. A gospel or missal written by a saint, C, B. S, p. 66 ;
a saint's knife, ib. ; stone on which saint was born. or which stands near his
tomb, V. Tr, p, 8 ; C. B. S. p. 69 ; cf. Magh Rath, p, 82 ; Elder Faiths, ii. 65-6 ;
Martin, Western Islands, pp. 167, 226, 259 ; cf. Hastings, Dict. Bib. v. 128".
See below, pp. clxxvi f.

'" Sjalf-dacmi; inlrish= 'abrethfein', 'ariar fein,'one'sownjudgement, orwill.

cvi INTRODUCTION

person vvas allowcd to assess his own damages or reward, occurs
frequently in tlie Irish lives ' ; I have only found one allusion to it in
the Latin lives (Dec. § 19). A chief submits to Fechin by placing the
sainfs foot on his own neck^. From the number of prisoners
released by the saints we shall see that imprisonment was a common
form of punishment. The death penalty was frequently exacted ; in
one case it is inflicted by drowning, in another by burning', in a
third by ' crucifixion ', by which hanging is probably meant *.

In regard to the family we have one or two traces of a state of
things anterior to the institution of monogamy. A man, apparently
a Christian, has twowives^. Children are exposed and liilled", or
sold in the evil days of famine '. Fosterage * is a great Celtic institu-

' e. g. L. S. p. 87 ; Br. Mac Creiche, cc. 3, 10. It is common in the secular
literature, e. g. LL. iii''35; GG. §70; Silva Gad. i. 83.

^ R. C. .\ii. 352, and Stokes' note a. 1. ; (cf. Josh. x. 24 1 ; there is a curious
form of submission by the defeated party takmg the point of the conqueror's
svvord into his mouth, Z. C. P. iii. 212-13.

' C. S. c. 909 (§ 10) ; Ba. § 2. I have already spoken of exposure in a coracle
as a form of punishment ; and burial alive (which occurs only in the secular
literature) ; burning alive is nientioned as a punishment in one of the romances,
but in a very mythical passage, Eriu, iii. 150-2 ; see also Keating ii. 314 ; a man
is thrown over a cliff by his enemies, C. S. c. 909 (§ 11 !. I have already spoken
of the cruel command to treat the infant Munnu in the same way, Cain. § 2t ;
cf. Bran, i. 272; Hdt. iv. 103; and for asimilar test of obedience,Capg. i. 411. For
a curious mode of detcrmining the person on whom devolved the office of
avenger of blood, cf. Oitte. p. 24.

* Coem. § 47 ; cf. Ir. crochad.

^ 'secundum legem illius temporis,' Br. i. §98; this explanation is not in
Capgrave, i. 152 ; cf. L. S. p. 90. In the secular tale of the birth of Aed Slane,
in which, however, Finnian of Movilla and Aed mac Bric play a part, the king,
Diarmait, has two wives, if not more, and the prelates seem to make no objection
(L. U.53-4; printed in Silva Gad. i.82-4; perhaps, however, as Mr. Nutt suggests,
Bran, ii. 83, these prelates have taken the place ofdruids in the original versiou).
Aed. son of Muiredach, King of Connaught. is represented as resenting bitterly
Patrick's insistence on monogamy, Acc. Sen. pp. 176-7 ; Finn had three wives,
and Sanb had seven, ib. pp. 60, 140. Two sisters are married simiiltaneously
to the same man, R.C. xv. 317; cf. Macculloch, Childhood, p. 9. (For the
ring in marriage cf. Fcchin, § 8.) In the Irish lives the standard of sexual
morality is low ; the worst picture in this way is in the Br. life of Cuimine
Foda. When the fact of his incestuous birth came to light. Ita, a virgin saint,
is represented as exclaiming, ' nach olc an gniomh e, uair as gniomh diadha
dcghrathmar e,' i. e. not evil is the deed, for it is a divine deed and full of grace,
Br. 2324, f. 51 v".

« Ail. 5 I ; Ba. § i ; Co. E. §26; LL 286'' 47; Brev. Aberd. Pars Hiem.
Propr. Sanct. fV. 24 v". 26 v" ; cf. V. Tr. p. 355 1 abandonment to the Church,
and no doubt many infants vvho otherwise would have perished were nurtured
by the Church ; cf. Br. Berach, c. 26). In Ir. T. iii. 189 the exposure of an
infant is forbidden by a fair>' ; cf. R. C. xxii. 390 ; Keating, ii. 314.

' L S. p. 56.

' In F. M ii. 976 we have a striking example of the way in which the tie of
*kinship by the milk ', as it is called in India (Lyall, Asiatic Studies, p. 221),
took prccedence even of the tie of kinship by the blood : ' Amhalghaidh . . . do
marbhadh dia athair 7 dia derbhrathair lon i n-dioghail a n-dalta, i.Conchobhar

CONTENTS OF THE LIVES cvii

tion. We find it mentioned in tlncse lives', but generally in thc
form of fosterage in a monastery ', or with some feniale saint vvith
a vievv to the fosterling^s fiiture ecclesiastical career ^ We have the
vvell-icnovvn Irish unit of value, the ctiinat, ancilla, or fcmalc slave '.
Hot stones or metal balls are used for cooking", and for warming
drinks". Clothes made of skin and of linen are mentioned ', and we
have an elaborate description of a type of splendid and of sordid dress
in thc case of two monastic fosterlings *. We hear of a military
dandy vain of his hair°, and of another vvho artificially coloured his
eyelids '", but the standard of personal cleanliness cannot have been
high when a saint could bid a child kill the vermin in his tunic or in
his head"; and there was a total absence of sanitary arrangements ".
Of games ball and dice are mentioned " ; but we do not hear
either of draughts (fithchell) or hurly, vvhich occur so frequently in
the sccular tales. We find an Irish ' ioculator' or buffoon at a British
court '*.

. . . do marbliadh laisiom ', i. e. Amalgaid was slain by his own father and brother
in revcnge lor his having slain their loster.child, Conchobar ; cf. Magh Rath,
pp. 134-5. notes, and ib. p. 294, where is a proverbial saying that two-tliirds of
a child's disposition depend on its ' daltacht ', or fosterage. The Welsh word
for ' friend ', n/rtiV/, means foster-brother, Ir. coiiwlta ; the O. Norse frkndi
means ' kinsman '. Teutonic friendship is based on blood-liinship, Celtic friend-
ship on milk-kinship. We find a name, patronymic in form, given from the
foster-lather and not from the real father, Petrie, Tara, p. 118, from B. Lecan,
f. 306". In Oitte, p. 16, is a curious use of ' comalta ' for children born at the
same time, though they never see each other.

' Fint. § II.

^ Ber. § 9 ; Mochoem. § 31, Mun. § 21 ; N and K. p. 151.

^ Br i. §§ 3, 4, 8, 71, 92 ; Cain. § 25 ; Ita. § 24 ; Mochoem. §§ 8, 14 ; Sam. § 18.

' Fin. C. § 17 ; an "ancilia ' freed as an act of merit, C. S. c. 183 (§ 29). The
ancilla is often mentioned, the male slave very rarely, Ail. §§ i, 3 notes.

" Mun. §6.

* Lug. § 17 ; Br. Berach, c. 17 ; Ir. T. II. i. 179 ; so for heating a bath, B. B.
262" 56.

' Maed. § 47 ; Mun. % 22, note ; C. B. S., p. 128 ; cf. Elder Faiths, i. iio.

' C. S. c. 405 . § 24 ) ; the description is omitted in M. In C. B. S., p. 44, the
coccit/a, cloak or plaid. is mentioned as a specially Irish dress.

" Coem. §41; women washing their hair, Aed, § 30 ; a wooden comb, C. S.
c. 176 § 19, which was, however, only used once a year !

'" C. S. c. 429 (§ 24) : 'sicut moris est.'

" Co. E. ^ 34, note ; Lug. § 7, note ; M discreetly omits these details ; cf.
C. B. S. p. 126. The sheen of a sword gives light enough to catch a flesh worm,
R. C. xxii. 202 ( = L. U. 90'' ad calcem} ; cf. Dicuirs well-known saying about
the nights of the Arctic Circle.

'- C. S. c. ao6 (§ 30) ; Hib. Min. pp. 71-2.

'3 Ber. § 14 ; Lug. § 27.

'* N and K. pp. 226-7 ! he makes the usual unreasonable demands of his class ;
V. p. cii note 6. In the secular tales the buffoon (^druth) often wears a diadem
(mind~i and other royal trappings, and is treated as a sort of mock Uing, e. g.
LL. 248''; R.C. xxiv. 144 ; one lucklessdruth gets killed by Cuchulainn under the
impression that he is the king, T. B. C. p. 411.

cviii INTRODUCTION

But the chief amusement was war, and a very brutal sport it was.
Decapitation of slaughtered enemies was constantly practised '. Even
women were not exempt from this barbarous trcatment '^. The
fiendish exultation over a fallen foe is mentioned frequently as a
cause of annoyance to the saints'. The prevalence of war and other

' Fint. § 13 ; Ita, § 18 ; Mochoem. §§3. 27 ; Mun. § 18 ; C. S. c. 247 (§ 26.
not in M ), c. 910 (§ 14); Adamn. i. 12, 39. Decapitated persons are raised
to life again, Aed § 12 ; Bo. § 16 ; C. B. S. p. 47 ; this last is the only Celtic
instance wliich 1 have iound of the praclice. so common with other decapitated
saints, ofcarrying theirown heads, a class of lcgends due to sculpture, Saintyves,
p. 123 ; there are, however, secular parallels, Fled Bricrend^, p. 112 ; Grimm,
iii. 944. In Br. Berach, c. 29. ninc *dibergaig' kill one of the saint*s monks:
'7 tangattar iter a chend 7 a cholann.' i. e. and went between his head and his
trunk, probably to prevent the ghost from walking fthough the Icelandic phrase
' ganga milli bols ok hOfu>5s' merely means to kill outright, Cleasby-Vigfusson,
s. V. hbfuS^. Sitting on the head of a decapitated foe had the same object,
Three Fragments, p. 212 ; vvhile in Iceland the sameend wasattained by burning
the corpse, FornsOgur, p. 144. Conall Cernach never slept without the head of
a Connaught man under his knee, LL. 107" 22 ; Hib. Min. p. 55 ; and it was
one of Fothad's taboos (gessa) ' not to drink without the heads of dead men
before him ', R. C. xiv. 242. The object was partly to exhibit the heads as
trophies, partly to terrorize the surviving enemies ; cf. T. B. C. pp. 159, 166,
177, 243, 395; Cath Finnlraga, pp, 20, 79: Magh Rath, pp. 40, 260-2; Acc.
Sen. pp. 8. 54,214; R. C. xiii. 60, xiv. 410, xv. 289, 479, xxiv. 62; Oitte,
pp. 4, 28, 36. 40, 42 ; F. M. i. 500, 502. The heads were impaled, R. C. xiv. 428,
xvi. 137, xxiii. 416, xxix. 126 ; Eriu, iii. r66 ; Acc. Sen. p. 49 and note ; Ir. T.
II. i. 176 ; or piled in a cairn, R. C. xiii. 52 ( = LL. 299'' 32-3; ; Oss. Soc. iii. 210 ;
cf. Elder Faiths, i. 328. The custom was a very ancient one, see the passages
collected by Windisch, T. B. C. pp. xxiii f. ; and it lasted late, see Marlin, p. 278 ;
The Heart of Midlothian, c. 52. It is less barbarous when a man cuts off the
tress of a fallen foe as a trophy (comartha), Br. Berach, c. 23 sub fin.

^ Coem. § II ; Co. E. §32. where S adds ; ' ut moris erat in illo temporc
interficere feminas ' ; C. S. c. 342 (§ 16, = Aed § 12, where M has altered the
' tres puelle' into ' tres uiri') ; ib. c. 832 (§14); Br. Coemgen, c. 18; Cain
Adamn. §3 : ' ar ba cenn mna no da cich no berthe i tasilbath in tan sin,' i. e.
for it was the head of a woman or her tvvo breasts that used to be taken as
trophies in those days. It was tlie Cain Adamnain which put an end to the
service of women in war. In the old heroic days there were many Irish
Amazons, such as Ness, the mother of Conchobar, LL. io6'*, and the famous
Medb, queen of Connaught ; Scathach, the military instructress of Cuchulain ;
cf. Ir. T. II. ii. 149 ; R.C. xxi. 395. In C. S. c. 247 (§ 25) we have a queen of
Dal n Araide slain in war ; M (,AiI. § 21) has obliterated this trait.

^ Col. E. § 8 ; Enda, §2 (' carmen ') : Fin. C. §16, note : ' ne ulularent, si
uinccrent ' ; Fint. § 13 ; Mun, § 18 and note ; C. S. c. 407 (§ 25' . The ordinary
Latin term fnr this is ' iubilatio", in Irish ' ilach or nuall commaidmi ', R. C. xvii.
137 ; Threc Fragments, pp. 40, 206. There is an intcrcsting referencc to obliga-
tion to military scrvice in C. B. S. p. 56 : ' pergant tecum in cxercitu ad prelium
trihus diebus et tribus noctibus, ct si amplius tecum ierint, cibabis eos ' ; an
attacking band all plungc their swords into a murdcred man's corpse, no doubt
to prevent the blood feud being fixed on any one individual, ib. p. 78 (this
happens in Irclandi. Invadcrs are accompanicd by a band of music, 'aes
ciuil,' ' combad leiriti a n-airgni,' that their ravages may be more cffective,
Cath Ruis,§3( = LL, i^i^s^ff.). For other war customs cf. Oss. Soc. iii. 164,
198 ; Three Fragments, p. 180 ; Martin, pp. 102-3 For the savagery of war
cf. T. B. C. p. 643. Thc horriblc practice of tossing childrcn on spcar-points is
shown by ils name, • gall-cherd,' i. e. foreign art, to be an importation of the
Norsemen, Cain. §34 ; C. S. c. 928 (§ 9) ; sce Glossary, s. v.

CONTENTS OF TIIE LIVES cix

troubles caused treasure to be buricd '. Trcasure trove belonged
apparcntly to the king ^

The ininiic vvar of the chase vvas highly popular, as is shovvn by
the number ot" stories in vvhich the huntcd beast is rcscucd by the
saint'.

The burial customs of the Irish are vividly portrayed ; the un-
restrained lamentation for the dead, the kecning*, which is regarded
as somevvhat hcathenish ', as is also the prolongcd wake^ ; still more
distinctlj' hcathen seenis to be burial under a cairn of stones, yct we
find it practiscd in thc case of a Christian '. The pagan custom of
upright burial is mentioned in one or two of the Irish lives^, but not

' ' dorat '^in delg] i talmain iar tnaidm air chatha for Ulto,' i. e. he buried the
brooeh in the earth, after the defeat of the Ultonians, R. C. viii. 52 (= LL.
1 15"^ ; cf. Rua. § 8 ; Z. C. P. iv. 298. The head of a family reveals his hoards
to his sons at the approach of death, L. U. 70". There is a story of King Mael-
sechlainn ob. 862^ burying treasure, and killing the gillie who helped him, lest
he should betray Ihe hoard, R. C. xxvi. 366. As the saints discovered these
hoards by their miraculous povvcrs, so the Danes are said to have discovered
them ' tre geintlidecht ', by paganism, i. e. inagic, G. G. § 69.

' Cron. § 27. * vide infra, p. cxli.

' ' ululatus,' Ab. §47; Ba. §8; Ita, §30; ' lamenta,' Br. i. 511; cf. Tig.
55; C. B. S. p. 47 ; Gir. Camb. Opp. v. 157 ; Elder Faiths, i. 309 ff. ; Martin,
p. 294; Saintyves, pp. 64-5; the hand-smiting, 'manuum lamentatio,' Ab.
§ 34 ; ' complosis manibus,' Maed. § 43 (V), Ir. lamchomairt, is penitential rather
than funereal.

° 'Consanguinei . . . plangentes fecerunt saeculares exequias,' infra ii. 10,
note.

* 'peractis, ut moris erat gentilium, diebus septem exequiarum,' C. S. c. 908
^l 8). St. David, hovvever, is said not to have been buried till the eighth day,
ib. c. 755. Burial on the day after death seems to be regarded as the rule, Br.
Coemgen, c. 10.

' Adamn. i. 33 ; he was, however. a recent convert ; cf. Pagan Ireland, p. 55 ;
and vve have already noticed the cairns of heads. The underlying idea is pro-
bably that contained in a letter ascribed to Theodoret (Ep. i8o) : ' Let every
one throwa stone on his grave.lest perchance . . . he may return toearth ' (cited
by Salmon, Infallibility, p. 302;. Or it marks the place where the ghostwalks,
Lyall, Asiatic Studies, p. 16. Tribal meetings were held at cairns, R. C. xvi.
142 ; and various ritcs performed there, ib. xvii. 143 ; Hardy, Holy Wells,
p. 42 ; Marlin. p. 151 ; Grimm, iv. 1744 ; Lang, Custom and Myth, p. 203. But
Ihey also mark the sites of Christian mlracles, Car. § 60 ; Co. E. § a ; Dec. § 35 ;
C. S. c. 668. Geoffrey of Monmouth regards burial in a hovve or barrow as
distinctively heathen : 'iussit eum sepeliri, et cumulum terrae super corpus eius
pcigaito more apponi,' viii. 7.

* Silva Gad. i. 50; Loegaire assigns his vvish to be buried in this vvay as a
reason for rejecting Christianity, V. Tr. pp. 74, 308 ; and he vvas so buried, ib.
p. 566 ; cf. R. C. xvi. 276 ; Pagan Ireland, pp. 106-7 ; Martin, p. 243 ; Mac-
culloch, Western Isles, i. 141. The embalmingof a body seems to be regardedasa
heathen practice, and its effect has to be undone by saying mass before the body
can be buried in consecrated ground, Fel.^ p. 246. This may be connected with
the curious idea that the nondecay of a body in the tomb is the effect of a curse,
V. Tr. p.«i54. In Eyrbyggjasaga, c. 34, the non-decay of the corpse goes vvith
the 'walking' of the spirit: 'varu allir menn hra:ddir viS aptgOngur JJbrolfs, . . .
foru upp . . . til dysjar hans ; brjbta dysina ok finna JJorblf par bfuinn,' i. e. all

cx INTRODUCTION

in any of our Latin lives. Tlie idea was that in deathi, as in life, the
chief should stand fronting the foe ; and it was believed that as long
as he did so, the foe could not prevail '. It was a further develop-
nient of this idea when the dead body ot a king vvas taken into battle
in his war-chariot '.

Persons who died suddenly without the sacraments of the Church
were not buried in consecrated ground ' ; in some places there were
separate cemeteries for men and women* ; and we hear of a special
burial place for exiles and women dying in child-bed ^ One of
Brendan's companions was buried at sea, and the body remained
fixed as firmly as if buried in the earth ^. A privilege frequently
granted to saints is that the royal line of the tribe shall always be
buried in their cemetery''. Linen shrouds were used for burial*.

Of diseases the one most frequently mentioned is leprosj', which
seems to have been terribly prevalent ; and the cure of it is one of
the most frequent miracles ascribed to the saints ". The plague is

men were terrified at Thorolf s ' walking^ ' ; they go to his cairn, and break it
open, and find him there undecayed. On the other hand, the incorruption of
the body is a sigii of special sanctity, especially of chastity, Fel.- p. 244 ; Bede,
H. E. iii. 8, iv. 17 (19), 28 (30) ; cf. Gir. Camb. Opp. v. 83.

' V. Tr. p. 566; Silva Gad. i. 50-1 ; so the head of Bran protected Britain from
invasion. Rhys, A. L. p. 4. An interesting parallel occurs in Laxdaslasaga,
c. 17 : ' |)a vil ek mer lata grOf grafa i eldhiisdurum, ok skal mik nii5r setja
standanda )'ar i durunum. Ma ek ^k enn vendiligarr sja yfir h)'byli min,' i. e.
I will that they shall dig my grave at the door of my hall, and bury me up-
right; then shall I be able the more carefully to oversee mv homestead.

2 Tr. Th. p. 551'' (§ 13) ; L. S. p. 46 ; R. C. xv. 296 ; Rawl. B. 502 f. 47^

3 Mochoem. § 18 : special cemeteries for unbaptized children may be found in
all parts of Ireland to this day.

* e. g. at Inis Murray, cf. Wakeman's Inis Murray, p. 50 ; Z. C. P. v. 28 ;
Martin, p. 49.

6 C. B. S. p. 63. « Br. i. § 73.

' Ci. S. § 9 ; Coem. § 31 ; Col. E § 23 ; Maed. § 26 sub fin. ; Mochoem. 5§ 16,
32 ; C. S c. 663 : C. B. S. pp. 63, 85. Thus Clonmacnois was the burial place
of the kings of Connaught and of the Southern Hy Neill (Meath), Ci. C. §28;
Ferns for Leinster, Maed. § 43; Glendalough for kings of Ireland and Britain,
Br. Cocmgen, c. 11. where it is said that Glendalough was one of the four best
' Romes ' in Ireland ; the use of the word roni, riiatn. in the sensc of cemetery,
comes, as this passage shows, from the practice of bringing earth from the sacred
city for the consecration of burial places ; Las. § 24 ; Rennes MS. f. 86*^ ; cf.
L. Land. pp. 3, 80 (1,83).

* Fint. § 20 note.

' Ab. 5 39 ; Aed, 5 10 ; Ber. § 16 ; Bo. § 15 ; Car. § 23 ; Com. §5 14, 54 ;
Cron. § 6 ; Fech. § 13 ; Las. §§10,30; Maed. §§ 26, 31 ; Mochua, §§ 5, 6 ; Mol.
§ 15 ; Rua. §§ 19. 22 ; Sam. § 3 ; C. S. c. 674 ; c. 823 (§ 10, not in M\ c. 831
(§9), c. 919 (§§9, II , c. 927 l§8) ; L S. pp. 28, 123; V. Tr. p. 228; Tr. Th.
pp. 412" (§ 19), 529" (§ 22), s^^l- (« 58), 537'' (5, 80, 538'- (§ 89), 540» (§ 104) ;
Capg. ii. 354. A place called ' Vallis Leprosorum ', Lib. Land. p. 217 1227);
cf. Capg. ii. 94. St. Carthach"s hospital for lepers (Car. §59^ has been men-
tioned above. There are stories of Christ appcaring in the form of a Icper,
Irish Moling. §38; Brussels MS. 2324, p. 67 ; Dublin Franciscans, A. ix. 3.
p. 30 ; Renncs MS. f. 83'' ; Capg. i. 3O9 ; ii. 569. This may be based on the

CONTENTS OF THE LIVES cxi

more than once alluded to '. We have scen that its visit c. 665 vvas
ascribed to the cruel prayers of St. Fechin ^.

On schools and education something vvill be said in connexion
vvith the monastic system.

B. Of ecclesiastical matters, as might be expected, we receive
many interesting iilustrations.

The centre of the ecclesiastical system is the monastery '. The
abbot is often the head not of a single monastery but of a group
of monasteries all owning the same founder* or obeying the same

legend that He who 'had no form nor comeliness ' was actuallya leper ; which
may also accouiit in part for the fact that lepers were evidently regarded as
a privileged class. Their demands were as unreasonable as those of the poets,
and many inslances are given of their frowardness, the most notable being the
c.xtraordinary story given in the notes to Fech. § 13, cf. the Irish hfe, R. C. xii.
342 ; C. S. c. 228 (§ 7. ; Tr. Th. pp. 530 (§§ 33-4), 533» § 55 :, 537" i;§ -^g) ;
Rcnnes MS. f 77''. Some of the stories are very repuljive, but there may be
a folk-tale explanation underlying them, like the stories of loathsome animals
restored to human form when kissed or licked, Macculloch, Childhood, pp.
256-7 ; cf. Oss. Soc. V. 1 10-12 ; and on the prevalence of leprosy in Ireland, ib.
pp. 72 3 : F.lder Faiths, i. 98. Bathing in human blood was supposed to be
a cure, Keating, ii. 322 ; cf. the legend of the healing of Constantine. Z. C. P.
iii. 227 ; Fel." p. 46 ; LBr. 5", and elsewhere. Syphilis seems also to have
been prevalent. if we niay judge from the frequent mention of the class called
in Irish * clarainech ', lit. ' board-faced ', Fel.^ p, 222; L, H.^ i. 119; V. Tr.
p. 8 iin Welsh ' gwyneb-clawr ', C B. S. p. 104. a parallel miraclei; in Latin
' habens tabulatam faciem ', Car. § 24 ; Maed. 5 16 ; ' oculorum sedibus nasique
eminentia carens, totam faciem in modum tabule complanatam gerebat,' C. S.
c. 783 (§ 8") ; ' sine nare et sine oculis natus,' C. B. S. p. 122. See Addenda.

' In Irish, ' buide connaill ' (see Bede ii. 194-6 and the references there
givenl; Dec. §§23, 24; Rua. § 8 note ; Finnian of Clonard is said to have sacri-
ficed himself for the people, ' ar na heplitis uili don buidhi chonnaill,' i. e. that
they might not all die of the plague (this would be in 549 ! ; cf. the curious story
of Eimine Ban printed in Anecdota from Irish MSS. i. 40-5, and translated by
myself in Eriu, iv, 39 ff. In Adamn. ii. 46, iii. 8, the plague is ascribed to the
dircct agency of demons. In the Br. MacCreiche. cc. 9, 14, are some very
curious passages in which the plague appears in a bodily shape as a monster
(peist or cruiiit which is destroyed by the saint. Possibly some of the many
stories of the destruction of monsters are to be explained in this way ; see
below, p. cxxxi.^c.

* Fech. § 12 ; the same story in L. H.^ i. 25

' On the monastic constitution of the Irish Church see Bede, ii. 133-5 Tthe
Maronite system seems to have resembled the Irish, Duchesne, Origines, p. 66],
cf. Wasserschleben, Irische Kanonensammlung. pp. xxxv ff. 135-6; Bury's
Patrick. pp. 375 If. In our lives also (,cf. Bede u. s.) the Pope is 'abbas
Romanus'. Enda, § 20 ; C S. c. 242 §15 (altered to ' papa ' in M~i; and David
and Gildas contend for the ' abdaine Bretan ', the abbacy ;i.e. supreme eccle-
siastical authority) of Britdin, L. S. p, 75 ; while the devil is the abbot of Hell,
L. U. 33' ad calcem = R. C. iv. 252).

* When we hear of the enormous number of monks under a single abbot we
must remember that they were not necessarily all in the same monastery ; cf.
Mochoem. § 9 ad fin., of Bangor : ' in quo el in celiis sub S. Comgallo tria millia
monachorum fuisse perhibentur' ; cf. Br. i. § 71 note ; Mun. ^ 26 ^1500 monks' ■
L. S. p. 79 13000") The larger monasteries were continually throwing off new
swarms, an ecclesiastical ' uer sacrum ', which settled at a greatcr or less distance

cxii INTRODUCTION

rulc'. Theirinmates forni tlie monastic 'familia' or ' muintir', and the
district comprising theni forms the monastic 'parochia', 'fairche',
or diocese'. But the monasteries thus grouped were not always
locally adjacent, they might be in diflferent provinces ' or even
divided by the sea*. And they might include monasteries of both
sexes'. A meeting of the related communities is called 'synodus
monasteriorum ', and appears to exercise criminal jurisdiction, in-
cluding the powcr of life and death ^ No doubt many of our saints

frora the parent hive, Bo. § lo ; Com. 5 13 and note ; C. S c. 906 (§ 6) : ' unde
emissis sanctorum uelut apum examinibus, multorum genitor exstitit cenobio-
rum ' ; cf. ib. c. 569 (of Bangor) ; C. B. S. p. 189. Another way in vvhich
monasteries might come to be grouped logether would be by the lesser com-
munities commending tliemselves to the more powerful ones. Many of the
stories cited above, pp. xci, xcii, probably reflect proce.sses of tliis Ijind.

' Of special monastic rules founded by Irish saints our lives mention Brendan's
(Br. i. § 10, partly collectcd from other rulcs, partly dictated by an angel, ' usque
hodie . . . manet ' I ; Cocmgen's .^Coem. § 48, ' sua regula 'i ; I\Iolua's i.Lug. §47);
Comgalls ^Mun. § 4 ad fin.); Moclita's 1 C. S. c. 905, ^4). Documents profess-
ing to be such rules exist. Some of them are in metre ; most of them are rather
coilections of moral and religious aphorisms_ than monastic rules properly so
called. Several have been printed, Ailbe, Kriu, iii. 92 ; Ciaran ij which\ ib.
ii. 227 ; Comgall, ib. i. 191 ; Cormac, ib. ii. 62 ; Patrick, ib. i. 216 ; Anonymous,
ib. i. 192, ii. 229 ; Mochuda, LBr. 261" 1 Irish Ecclesiastical Record, Vol. I) ;
Maelruain of Tallaght, a Culdee rule, prose and verse, both printed in Reeves,
Culdees, pp. 82 fi". (Gir. Camb. mentions Culdees. Opp. v. 80"!.

' Bede u. s. C. S. c. 320 (| 4, omitted by M) ; Br. i. §§2, ii notes ; Car. 5| 11,
13, 16, 32 ; Ci. C. § 28 ; Enda, § 27 ; Moling, § 6 ; Lug. § 25 ; Mun. § 16 ; ' fairche '
is simply ' parochia' in an Irish dress. Within the ' fairche' dues werc coliccted.
In the Br. Maedoc, c. 72, the saint says : ' O Eirne go Sionainn . . . fairche mo
chiosa', i. e. from the Erne to the Shannon is the ' parochia ' of my tribute. We
have a rent or tribute paid in becr, Maed. § 14 {V).

^ Thus Mochuda at Rahin still has Kerry as his ' parochia ', Car. 5 20 ; Bangor
has cells and monasteries ' non solum in regione Ultorum, set per alias Hybernie
prouincias', Com. § 13; e. g. in South Leinster, Mun. §5 14, 16; wheie the
parallel passages in thc S' tcxt should be consulted. llence it was easj' to send
a sick monk to another mona.stery of the order for change of air, Com. § 19 note.
The intrusion of a saint from another locality was, however, apt to excite tribal
and provincial jealousies, Car. §58 ; Dec. §§ 14, 18. See Addenda.

* The most salient instance is that of the Columbite monasteries in Ireland and
Britain ; see Rceves' Adamnan, AppendicesG, H. Molua ^Dulua) is representcd
as saying that he had to rule communitics in bolh islands, C. S. c. 650. Of the
later cases of monastcries of diiferent orders held by the same abbot I have
spoken above, p. xcii.

' We have monasteries of womcn undcr the supervision of the bishop, Aed
§ 16 ; Ci. S. I 8 ; Moling, § 23 ; Tig. ^ 18. St. Moninna, ' episcopum adiens,
sub eius tutela . . . habitauit, uirginibus ct uiduis quam pluribus ibi congrcpatis,'
C. S. c. 169 (§ 8). AIso undcr saints who wcre not bishops, Ab. § 32 ; C. S.
cc. 201-2 ,§ 22!:, 898 ' §§ 15, 16). In somc of thcse cases malc and fcmale com-
raunities werc close together, cf. Magh Rath, p. 10. The proximity sometimes
caused scandal, C. S. c. 898, and serious moral dangcr, Ci. S. ^ 24. Boetius
(Buite) wisely placed Ihe two classes of monasteries far apart from onc another,
Bo. § 10.

" Col. E. § 22 note, from S ; it is notcworthy that in M thc jurisdiction is
cxerciscd by the secular arm.

CONTENTS OF THE LIVES cxiii

were also bishops, but they exercised their jurisdiction as abbots,
iiot as bishops*.

I have spoiten above of the monastic enclosure. Within this were
thc common buildings, the church or churches, and oratories, the
rcfectory, and, a little apart from the other buildings, the schooP.
Resides these there were the separate cells'. We find a special
cell for older monks', for ascetics', for a single anchorite ^. The
'edes' of Coemgen's monks seem to have been movable'; they
inust therefore have been either of wood or wattle. In many cases
the cells would be of the beehive type. We seem to have traces
of a body of penitents living apart from the rest of the monks'.

One of the most important biiildings was the guest house or
hospice', for the reception of strangers. The principle that Christ
Himself was received in the person of the stranger was strongly
insisted on '". On this account the best site vvas chosen for the guest-
house, and special lands were assigned for its maintenance ". The
national character for hospitality ", and the dread of being satirized
for niggardliness ", made the Irish saintsextremely touchy as to their
reputation in this respect". Cronan had to move his monastery
because it was so inaccessible for travellers'''; St. Attracta vovved not
to settle except where seven roads met '^.

' It looks like the reflexion of a later time when we find bishops jealous of
Mochuda's monastic settlement, Car. § 14. The grovvth of anything like dioceses
was much later. and they were at first coincident with the tribal boundaries,
cf. e. g. Misc. Celt. Soc. p. 141 note ; Three Fragments, p. 86 note. We have a
monastery as ' sedes episcopi ', Tig. § 12 ; cf. Reeves, Culdees, p. 29. It is the
mark of a still later time vvhen we find allusions to the mutual jealousy of monks
and secular clergy, Car. § 20 ad fin. ; cf. ib. § 53. Late also is the mention of
Canons at Ferns, Maed. 5 58 M, see above, p. Ixxv, note 4 ; at Ardmore, Dec. § a6.
Canons are mentioned. C. B. S. pp. 82-4, 168, 258.

' ' monasterio aliquid secretum adiacet monasteriolum quod scola dicitur,'
C. S. cc. 893-4.

' 'per totas cellas,' Cain. § 22. ' Ci. C. § 31.

^ Mun. I 6. « Mun. § 28 ; C. S. c. 178 (§ 24).

* Coem. § 25.

' C. S. c. 404 (§ 22 ; less clear in M ; cf. Adamn. i. 21, 30, ii. 39). For an
admirable description of a monastery of the Irish pattern see Reeves, Adamn,
pp. 334 ff. ; cf. Mun. § 17 ; Aur. Leg, p, 880 ; R. C. v. 437 ; C. B. S. p. 34.

' ' liospicium,' Cain. § 23; Car. § 15; Cron. § 17; Mun. § 12; ' domus
hospitum,' Rua, | 23 ; cf. Capg. i. 211 ; in Ir. ' tech noiged', house of guests.
It is callcd ' castelium hospitum'. C. S. c. 459 (^§ 29, at Clonmacnois), which
probably implies that it had a ' caisel ' or stone enclosure of its own.

"" Br, i, § 32; Cron. § 19; cf. Lug. § 51.

" Lug. § 28 ; in the parallel passage, S' § 34, these lands are called erlluch
(Ir. erdach, airddach, refection), i. e. mensal lands.

" Ab. § 1. 13 See above. pp. cii, ciii.

" See the curious stories, Z. C. P. v. 40 (§ 122), 78 (§ 150).

'5 Cron. § 17 ; Car. § 61.

" Colgan, A. S. p. 278' (§ 5) ; so in the secular law the houses of the ' briuga
cetach' and the ' briuga leitech ' must be near the junction of three roads, Laws,
V. 76, 78 ; cf. Ir. Moling, § 2 ; C. B. S. p. 167.

rLUHMER h

cxiv INTRODUCTION

Guests were met in procession and conducted to the church ' ;
their feet were washed^ ; they were escorted on their way, and a
guide sent with them when they departed'. The ordinary fasts were
relaxed in honour of visitors*; and a distinguished guest would be
asked to celebrate ^.

In the occupations of the inmates manual labour held a large place,
nor was the abbot himself exempt from this '. There was a regular
scheme of rotation ' for the performance of the various duties, in-
cluding the church services*. Then there was study", and the
transcription of manuscripts. Many of the saints were themselves
noted scribes^". There is a pretty story how a bird dropped a feather
to supply Molaisse with a pen " ; and the beautiful account of
CoIumba"s last days : ' As he was copying the Psalter, he came to
that verse where it is written : " They who seek the Lord shall want
no manner of thing that is good '^." " Here," he said, " at the end of
the page I must stop ; the rest let Baithine copy'1"' CoIumba"s
reputation as a scribe is further illustrated by the story that it was
a quarrel about a copy of a manuscript which occasioned his with-
drawal from Ireland ". Monastic scribes or scribes attached to special
saints are mentioned '^ But sometimes a monastery had no scribe
of its own, and had to borrow one from another community"*. That

' Br. i. § 30 ; Reeves, Adamn. p. 345. The foreseeing the arrival of guests
before they come is one of the most frequent miracles ascribed to saints ; see
below, p. clxx. Women were apparently received in the hospitium of a male
monastery, Mun. § 12.

' Ba. § 14 ; Br. i. § 30 ; Ci. C. § 23; Com. § 31 ; Ita, § 20. Pre-eminence in
this act of charity is promised as a special privilege to a community, ' buaid
fosaici,* Br. Maedoc, c. 7 i on osaic^ fosaic = obsequium, see Bede, ii. 238),

^ Ci. S. § 31 ; ' ut moris est,* ib. note ; Coem. § 38 ad fin.

* Mohng, § 18 ; Rua. § 21 ; Adamn. i. 26 ; cf. Ci. C. § 31.
' Br. i. § 84 ; Moclioem. § 25.

' Aed, § 33 and note ; Br. i. § 61 (' monachus labore manuum suanim nutritur
et uestitur'); Car. §49 (baking") ; Col. E. §§ 15, 16; Com. §5 16, 22; Enda,
§5; F"int. §§4,7; Mochoem. §26; Moling, §§ 9, 25, 29 ; Lug. 5 51 (cf. S' § 621;
Mun. §§ 17, 28; C. S. c. 200 (§ 2o"l, c. 276 (§ 38, not in M), c. 646 (§ 3) ; C. B. S.
pp. 34-5. 127 ; Capg. ii. 200. How severe the labour often was. especially
under a harsh abbot, is shown by Car. § 20; Kint. § 4, and the pathetic story
in Col. E. § 16 and note ; cf. C. B. S. p. 127.

' ' circuitus.' Coem. § 8 ; Ir. tirachell, L. S. p. 85 ; Rennes MS. f. 77'' ; cf. ' in
die suo', C. S. c. 272 (§ 29). This rotation included the boys of the school,
C. S. cc. ira/a-l ; L. S. pp. 59, 85 ; Three Fragments, p. 74.

* 'unusquisque sacerclotura in die suo orterfhat,' Fint. § 14 note.

' I have already called attention lo Samthann*s wise counsel as to the
union of study and devotion, above, pp. lxx.\vii, xciv.

i" Adamnan, Ger. § 15 ; Colman Ela, C. S. c. 439 (§ 42, not in M) ; Daig,
c. 894 i §§ 5. 61, c. 900 i§ 27) ; Baithine, c. 878 (§ 14) ; Adamn. i. 23 ; Cianan,
Fel." p. 244 ; Gildas, C. B. S. p. 66 ; cf. Book of Mulling, p. 11.

" Las. § 18. '^ Ps. xxxiii. (xxxiv.) 11.

" Adamn. ii. 23. " Reeves, Adamn. pp. 248-9.

'* Fel.^ pp. 90, 168, 302 ; and frequently in the Annals.

" Ail. t 33 ; Cron. § 9 ; Las. § 11. Manuscripts were borrowed as wcll as
scribes, Las. §§ 11, 18.

CONTENTS OF THE LIVES cxv

thc task of teaching this art was not an easy one is shown by
the story of the boy whosc handwriting looked hke the work of
a bird's claw'. In Brittany we find a secular prince renowned as
a scribe'.

Thcn there was the task of teaching in the monastic school where
this existed. The most celebrated monastic school was that of
F"innian of Clonard ' ; and, as we have seen, chronology was strained
to brcaking point in order to represent all the chief saints of Ireland
as his pupils. We hear of schools at Bangor under Comgall*, at
Devenish under Molaisse", at Ros Ailithir under Fachtna", at Kilmore
under Columba', and elsewhere*. When Ciaran went to Clonard
he took his ovvn cow with him for his support ", while other stories
represent the scholars as taking it in turn to beg for the support of
the school '". A wax tablet was used for teaching the rudiments
of reading and writing", the Psalms seem to have been the earliest
subject of instruction '*, and seven appears to have been regarded as
the age at which education should commence''. Then there was
tlie daily round of devotion comprised in the celebration ■ ' of the

' Com. § 29. ' R. C. V. 44t-5-

' Ci. C. §§ 15-17 ; Lug. 55 25-7 ; Rua. § i ; C. S. c. 164 (5 5), c. 200 (§5 19, 20,
a description of Finnian's school and its members), c. 209 (§ 34), c. 446 (§ 4).
Women appear to have been taught in it. Ci. C. § 16.

* C. S. c. 227 (§ 5). " C. S. c. 891 (§ i\ c. 894 (§ s).
' Mochoem. § 4. ' Mun. § 5.

* C. S. c. 646 (§ 3). A non-monastic school seems mentioned in C. B. S.
p. 258. On Schools in Ircland see M. and C. ii. 76-7, 79-81, 92-3, 149 ; Joyce,
Social History, i. 408 ff.

' Ci. C. § 15 ; a similar instance C. B. S. p. 258. An educational endowment
of ten cows annually, Ann. Ult. 1169 a. d.

'" C. S. cc. 446-7 (§ 5) ; Three Fragments, p. 74. In the life of Colman mac
Luachain is an interesting case of a monastery being allowed to compound for
various services by appropriating one of its subordinate cells as a school,
Rennes MS. f. 89«.

" ' ceraculum,' Maed. §§ 7, 39 (glossed by ' liber' and ' uolumen ' in V. text" ;
one with bronze corners, 'ceraculum cum capitibus ereis,' is cited as specialJv
sumptuous, C. S. c. 405 (§ 24, not in M) ; cf. Vies de St. Malo, p. 37 : ' scripsit
ei elementa in tabula cerea ' ; ' tabula cerata,' ib. p. 132. The latter is exactly
the Irish ' clar ciartha ', L. S. p. 110 ; on such a tablet was probably written
the alphabet which Comgall had made for ihe youthful Molua, Lug. § 16.

•2 Cain. § 35 note ; Ci. C. §§ 4.16 ; Maed. § 39 ; C. S. ce. 166 (§ 2\ 190 (§ 2^,
446 (§ 4^, 916 (^§ 3\ For the use of the Psalter in ascetic practices see Ab.
§ 32 ; it is sung aiitiphonally on a joiiriiey, Car. § 9 ; cf. Bede, ii. 137 ff.

" Dec. § 5 ad Bn. ; L. S. p. 85 ; C. B. S. pp. 25-8. 183 ; in Br. i. § 4 the age
seems to be five.

'* I use this word deliberately. In these lives the Latin words celebrare,
celebratio, and in the Irish lives the Irish words celebraim, celebrad. if used
without qualification, refer almost wilhout exception to the canonical hours,
and not, as in later usage, to mass ; Cain. § 22 {o( none, where R misunder-
Stands it of mass) ; Com. § 33 (cel. horas) ; Maed. f 36 ^tierce) ; Mochoem. § 16
(tierce and none) : Mun. § 4 (tierce and sext) ; C. S. c. 180 (§ 27, mattinsi ; ib.
c. 910 (§ la, nocturnas cel. laudes). 'Celebrare' alone of mass occurs Ail.

h 2

cxvi INTRODUCTION

canonical hoiirs of prayer'. We have mention of the reading in
refectory'', of the rule of silence and use of sign-language', of the
observance of the anniversaries of days notable in tlie history of
the community*. Monks were sent out on special missions, as for
instance to collect funds for the monastery^, sometimes in com-
panies", sometimes singly'. On the return from such a mission the
monk prostrated himself before the abbot, and gave an account of
his doings*. Absolute obedience was the rule'; if a monk was
rebuked, however unreasonably, his duty was to prostrate himself,
and remain in that posture until bidden to rise". Several stories
relate how the attempt to carry out this rule under humanly im-
possible conditions was rewardcd by miraculous interposition ".
The need of confession was strongly insisted on'-; there was a
traditional saying that a person without a confessor was like a body
without a head '^
The life was a very hard one. Apart from voluntary asceticism",

§ 19 note, and perhaps in Mochoem. § 15 (so understood by tlie Irish Iranslator).
We have * celebrare missam ' Fint. § 14 notc 1 R\ where M and S both have
'otTerre'. which is the usual word. The regular Irish word for mass is * oifrenn',
l.iter * aifrenn ', from Latin ' offerendum ' ; cf. * fri oifrcnd 7 ceilebrad ', Magh
R.ath, p. 10 ; in Welsh ' offeren '.

' Besides the references given in the last note we find ' uigiliae ' used as
equivalent to * matutinae ', C. S. c. 181 ; complines, ib. c. 185 (§ 32^; tierce is
said after mass, Mochoem. § 16 ; it is also said in ttie harvest field, Maed. S 36
(^cf. Baumer, Breviaire, i. 227) ; the canonical liours are said on a journey, Mun.
§ 4 ; or when fishing, Acc. Sen. p. 82. The most elaborate references to them
are found in the Brendan story at four points of the N B. : (i) in the Paradise
of Birds (Br. i. § 27, vespers, uigiliae or mattins, tierce, sext, none' ; 1 ii) in the
monastery of the ' Familia ' of Ailbe (^Br. i. § 33, vespers, compline); (iii) in
tiie island of the three choirs [Br. i. § 48, sext. none. vespers ' uigiliae matuti*
nales ') ; (ivi in the island of Paul the Hermit (Br. i. § 76, ticrce, sext, none).
The last is the only case in which the term ' celebrare ' is used. In i^i) and (iii)
the psalms used at the diflerent offices are given. I am not liturgiologist enough
to say whether these correspond with any known 'cursus psalmorum'. I have
iiot been able to identify it. The whole description is of course highly romantic.
In Br ii. $ 21 we have 'matutine'. A general term for the canonical hours is
' opus Dei', Br. i. § 27 ; Maed. § 36; cf. Baumer, Brev. i. 227 ; also • horae regu-
lares', C. S. c. 903. Molua prescribcs the division of the day into three parts, the
first for prayer, the second for study, and the third for manual labour, Lug. § 51.
» Br. ii. § 26. = Br. i. §§ 30. 32-3 ; C. S. c. 186.

* Co. E. § 29. <■ Ger. § 10 ; cf. Sam. § 16. « Lug, § 18.

~ Coem. § 43: * monachum niisit, secundum morera antiqui temporis, solum.'
' Car. I 43.

' Cain. § 21 (command to drown his child) ; Car. 5§ 49-5' ; the traditional
example of prompt obedience was to leave the letter o half written when
summoned, Cain. § 3 ; cf. C. B. S. p. 127. This is cxpressly laid down in the
Culdee Rule of Kilros (.Culross), Holstenius, Codex Regularum (,1759), ii. 65.
'" Coem. § 8 ; Com. § 13 note.
" Com. §5 23, 24, 48; Maed. § 12; Lug. 5 ig.
'■ Lug. § 30 : cf. ib. § 38 ; Maed. § 20 ; Ba. § 14 : Fint. 5 ai.
" Fcl.^ pp. 64, 180-2. Penitentials, ' h- ges penitentiae,' are referred to,
Adamn. i. 22 ; ii. 39 ; excommunication, Mochoem. § 17 ; C. S. c. 874 (§ 6).
" Car. § 47 ; Fint. §§ 4, 5, 19 ; Mun. § 6 ; that death resulted in some cases

CONTENTS OF THE LIVES cxvii

provisions often failed ' ; and the life, hard at the best, was
harder under a harsh and unsympathctic abbot -. The abbot's
authority was unhmited ; even to ring a bell for service without his
express direction is regarded as a serious offence''. The appointment
of abbot was often regulated on the analogy of the secular tribe or
clan. The evidence is most abundant in the case of lona ', but we
have traces of the same thing in our lives*. And as in the secular
tribe the successor or tanist was elected in the lifetime of the reigning
chief, so it was in the monastery. The prior was not unfrequently
appointed with the right of succeeding to the abbacy, and called
tanist-abbot*. Of this also we havc instances in our lives'. On this
officer, who appears under various names*, even more than on the

from these austerities is not unlikely, Br. i. §77; Cain. § 29; Col. E. § 6 ;
Com. 5 la. Some thought that the sufferings vvhich Comgall endured in his
last days were a punishment for the rigour of his nile, Com. § 56. In Mo!ua's
monastcry fasting till none seems to have been the rule, C. S. c. 285 (§ 63, not
in M) : 'quare non comedis ? quia hora nona est ' ; cf Gir. Camb. Opp. v. 127 :
'ad crepusculum.' For a w.irning against excessive asceticism see Ita, § 10
and note; cf. British Saints, i. 319, a passage very contrary to ordinary
mcdiaeval sentimenL

' Co. E. §§ 4, 9; Com. § 40 (a beautiful and pathetic story) ; Cron. § 14 ;
Fint. § 7 ; C. S. c. 834 (§ I9>.

• I have already drawn attention to the difference between Munnu and Molua
in this respect, p. l.xxxvi. See also the references in the last note but one, and
Adamn. i. 29.

' Cain. § 22 ; cf. C. B. S. p. 128 : ' patris licentiam uel ad nature requisita
adquirunt.'

* See the pedigree in Reeves' Adamnan, p. 342. AII the early abbots of
lona except tvvo, or possibly three, are of the race of Conall Gulban.

' Car. § 45 ; in V. Tr. p. 338 this right is expressly limited by the condition
that there shall be some one of the founder's kin who is vvorthy of the office ;
Br. Maedoc, c. 72 ; contrast C. S. c. 676 : ' ne quis cognatorum eius . . . occa-
sione hereditatis regimen ecclesie sue sibi usurparet,' cf. Bede, ii. 262-3. The
development of the hereditary lay-abbot or ' erenagh ' (Ir. ' airchinnech') lies
outside the scope of the present introduction. In the metrical ' Naemsenchus '
In the books of Ballymote and Lecan, the saints themselves are grouped
according to their families ; so in Rawl. B. 484 fT. 84 ff.

' 'Tanaise abb," Ann. UIt.896; or 'the abbofs tanist', tanaise abbaid, ib. 890
{tanaisc alone in this sense, Chron. Scot. p. 164). The corresponding Latin
phrase is ' secundus abbas ' {iattaise meaning literally ' second '), and this
appears in Irish as secnab ; which, however, means simply prior, and does not
imply the right of succession as tanaise does ; cf. Sim. Dun. i. 22 : ' monasterium
secundus ab abbate praepositi iure gubernabat ' ; ib. p. 119: ' secundus ab
abbate, maior scilicet prior constituitur'; cf Enda, § 18. I cannot agree with
Reeves that the tanist-abbot was only appointed on the incapacity of the abbot
(Adamn. p 364), though that might often be a motive. \Ve find a prior ap-
pointed in the abbot's absence, C. B. S. p. 68 (cf. Br. i. § 14), or to take charge
of a subordinate cell, C. B. S. p. 88.

' Bo. § 29: ' secundus Boecii abbas ei successit ' ; Br. i. § 14 'prepositus,
qui postea fuit successor suus' ; Enda, § 18.

« Prior, Car. § 51 ; Ci. C. § 23 ; Mochoem. § 9 ; Co. E. § 19 ( = yconomus S).
Prepositus, Ab. § 49 ; Ber. § 7 ; Br. i. § 14 ; Car. §| 45, 48 ; Lug. § 22 ( = iconi-
mus S) ; yconimus, Maed. §§ 12, 13; Lug. § 21 ; Maed. § 40 (= dispensator

cxviii INTRODUCTION

abbot, depended the daily lives of the monks'. He seems to have
assigned them their various tasks^, and to have exercised his au-
thority with no little harshness. Indeed the tyrannical 'oeconomus'
is a standing type in these Hves'. Anotherimportant officer was the
cellarer or cook, whose duty it was to provide for the bodily wants of
the brethren, the guests*, and the poor''.

The hospice or guest-house had itsown special officer" ; and there
were minor functionaries', and various craftsmen and artificers
attached to the monastery*.

S R) ; dispensator, j'Conomus, Enda, 5 5 ; equonimus C. S. c. 192 (§ 6 = pre-
positus, R = secnab, Irish lifc. In C. B. S. p. 190 the economus is distinct
from the prepositus). In a female monastery we have priorissa, Sam. §§ 12,15,
and dispensatrix, ib. § 2.

' It is noteworthy that in the Wurzburg MS. of St. Paul's epistles ' guber-
rationes ' ( i Cor. xii. 28) is glossed secndapid, while in Gal. iv. i this word
glosses ' actores ' {o\Kovdy.oi).

' e. g. Ber. § 7 ; Maed. § 40; and many other of the references in the last
note but one. Hence he is called 'dispensator operum', Adamn. i. 37, He
also managed the stock and other property of the community, Ab. § 49 ; Ber.
§ 7 ; Lug. § 22 ; superintended the construction of new buildings, &c., Enda,
§ 5 ; Maed. § 48.

3 Cain. § 4 ; Car. § 51 ; Maed. §5 12-13 ; C. S. c. 192 (§ 6) ; C. B. S. p. 38.
In the ' Aibgitir Crabaid ', or alphabet of ascetic devotion, one of the things to
be avoided by a perfect man is ' toirisem fri secnabaid ', i. e. opposition to the
prior, which seems to imply that the temptation to it was great, Z. C. P. iii. 449.
We hear of an actual war (' bellum ') at Ferns between the abbot and the
'equonimus', Ann. Ult. 782.

' cellarius, Co. E. § 4 ( = cocus S, procurator fratrum R) ; Rua. § 14 (= cocus
S, dispensator R) ; so Ail. § 13. (In Rua. § 10 minister coquine = cocus S,
dispensator cocus R.) cellarius, Br. i. § 31 ; Ci. S. § 30 ; Cron. § 19 ; C. S.
c. 834 (§ I9\ c. 916 (§ 3), c. 920 (§ 13) ; custos cellarii, Colg. A. S. p. 610, § 17
(really p. 520) ; cocus, Com. § 34 ; Fint. § 7 ; Maed. § 22 V. In Coem. § 8 we
have several ' coqui ' under a ' magister coquine '. In Ci. S. § 10 the Irish lives
wrongly translate ' prepositus monasterii ' bj' cea/loirand coic. The ' economus '
and ' cocus ' are clearly distinguished, C. B. S. pp. 38, 131.

^ Br. Ruadan, c. 6 ; Capg. ii. 353.

' ' magister hospitum,' Car. § 47 ; Coem. § 38 ; Mun. §§ 21, 24 ; ' elimosi-
narius et magister hospitum,' Ci. C. § 23 ; ' magister hospitalis,' Co. E. § 17
(= dispensalor fratrum, R; uir cui cura hospitum et pauperum erat, S) ;
' minister hospitum,' Ail. § 42; ' mansorius,' Ba. § 14 (^^ ferligis, in Irish life,
lit. man of housekcepiiig or hospitality, a rcgular title fur this officer in Irish
monasteries ; also ' airchindech tige oiged ', i. e. chief of the guest-house, Chron.
Scot. p. 310). In a fcmale monastery ' portaria hospitalis', C. S. c. 168, who
clearly had the charge of relieving the poor. In the Cain Adamnain, § 53. the
secnap, coic, and fertigis are evidcntly the three chief monastic officers. It will
have been noticed also that the titlc * dispensator ' is variously applied, bcing
used synonymously with ' magistcr hospitalis ', with ' economus ', and with
• cocus '. Probably the last is its proper meaning, but in diflcrent monasteries
the various duties may have been diffcrently distributed, and in the smallcr
ones a single otficer would have to discharge many functions. See Addcnda.

'' custos cemoterii, Br. i. § 62 ; decanus monastcrii, ib. ; custos monasterii
(who rings the bell for service), Cain. § 22.

' molendinator, Car. § 44 ; faber, Coem. § 14 ; Com. § 36 ; Mun. § 28 ;
coriarius, ib. §§ 23,43 ; hortolanus, Bo. §§ 16, 28; Adamn. i. 18; N.andK. p. 148 ;
armentarius, Ber. § 8 ; Fint. § 9 ; see p. xcviii, note a.

CONTENTS OF THE LIVES cxix

We have seen that the tyrannical oeconomus is a typical character
in these lives. Another recurrent type is the conceited and tactless
'conuersus', who is too scrupulous to eat on fast days the food
partaken of by others', or who by ill-timed criticism and curiosity
prevents the consummation of a miracle*. The ill-tempered and
testy monk was also probably not an uncomnion character'; and
detraction and quarrels were not unknown*.

The story of Ruadan and the cursing of Tara shows how the right
of asylum clainied by the monasteries might bring them into conflict
with the secular povver*.

Next to its monastic constitution * asceticism is perhaps the most
characteristic mark of the early Irish Church. We have seen how
the two met together in the hard discipline of the cloister, but it
meets us at many points and in many forms, and had a fierce attrac-
tion for the passionate Celtic temperament. Martj-rdom in the literal
sense, red martyrdom '', to use the native phrase, \ve do not find in
the history of early Irish converts, for reasons vvhich vvill be traced
later, but all the more eagerly did they embrace the other kinds*.
The worst excesses vve do not find recorded in these lives. Finnchua
of Bri Gobann is said to have swung himself for seven j-ears on iron
hooks like an Indian Fakir', and there are various stories of saints
with animals devouring their flesh'". What we do chiefly hear of

' Br. i. § 94 ; Ci . S. § 30 ; Enda, § 30 ( ' laicus, ' i. e. a lay brotherl ; Las. § 33
{• neophilus'; ; Rua. 521 and notes ; cf. Adamn. i. 21 ^a penitent; ; C. S. c. 422
(_§ 12, ihese are not stated to have been 'conuersae ').

* Co. E. § 4 (this ofiTender is not called 'conuersus*, but he was * nuper
ueniens et imperitus ' Sj ; Cron. § 19 ; Maed. § 48 (_' relaicus ' in V § 47, see
Glossary) ; Sani. § 4 (' nuper de seculo conuersa ') ; cf. Car. § 63. On the
admission of new members cf. C. B. S. p. 128. iVIonks from other monasteries
could not be received without the consent of their own abbot, Adamn. i. 6. The
noviciate lasted a year, Ber. § 6.

' Br. i. § 100.

' Br. i. § 102 note ; Car. § 44 ; C. B. S. p. 132.

* Rua. §§ 15-18; cf. C. B. S. pp. 49-56, 95-6, 140. There was a secular
analogy Ibr this right ; ' ba comairce laime derce nach bruiden,' i. e. every
Bruiden lor Hostel) was a shelter for the red hand (man-slayer), R. C. xxi. 314 ;
of these there were said to have becn si.x in Ireland, like the six cities of refuge,
ib. 396-7.

' There is an interesting account of the imporlance of Clonmacnois as a
monastic model in L. S. p. 118 ; cf. Ci. C. § 21 ; Enda, § 26. For the importance
of Bangor cf. Keating, i. 52.

' An ancitnt Irish homily distinguishes three kinds of martyrdom, vvhite or
bloodless, which consists in abnegation, fasting, and labour ; blue martyrdom,
which consists in mortification of the will, penitence, and amendment ; and red,
or literal martyrdom, Zeuss-Ebel, G. C. pp. 1006-7, or Zimmer, Glossae Hib.
p. 2l6.

» Cf. L. S. p. 304.

» L. S. p. 88 ; Mart. Don. Nov. 25 ; Fel.= p. 246.

'" L. S. p. 89 Finnchua) ; Fel.- p. 42 (^lta, not in our life of her) ; ib. 44
(Maignenn, and Fursa) ; V. Tr. p. 242 i^Fiacc).

cxx INTRODUCTION

is prolonged and extraordinary abstinence". The fasting at tlic
foundation of a new ecclesiastical settlement- is found also in Bede^,
where it is due to the ascetic influence of the Irish Church in North
Britain. But fasting was not merely a form of religious asceticism,
it was a regular legal mode of extorting satisfaction when it was
refused, the sanction being the dread of the opposing party lest the
death of the plaintiff with all its consequences should be laid at his
door*. The classical instance is the contest of Ruadan with King
Diarmait'\ Here each side fasted against the other, and the saints
tricked the king into relaxing his fast". But there are other instances
recorded in our lives'. By an extension of this idea fasting is
regarded as a means of putting pressure on the Deity*, and is used,
not merely to obtain a divine decision", but to find out the authors
of crimes"', and, more extraordinary still, to obtain the destruction
of superfluous population", or the death of a saint whose influencc

* Ab. § 22 (where also the Irish * cross-vigiP [crosfigil] is mcntioned, on which
see Bede, ii. 269, 270 ; cf. R.C. xii. 22) ; Com. § 14; Ita, 5§ 5, 6, 10 ; Br. i. | 14
and note ; Br. ii. § 4. Sampson of Dol is said to have eaten only three * obla-
tiones ' (i. e. wafers such as were used in the Eucharist) during Lent, Capg.
ii. 354 ; Maedoc to have abstained altogether from food and drink during Lent
'secundum exemplum Moysi et Helic, ymmo . . . Filii Dei ', § 33. This passage
is interesting as bearing on the threefold Lent of the Irish (cf. Bede, ii. 197-8).
These three Lents are definitely appropriated in this way, Fel.^ P* 42 : ' corgiis
Eli isin gemrad . . . corgus Isu i n-errach . . . corgus Moysi is t-samrad,' i.e. the
Lent of Elias in winter (Advent), the Lent of Jesus in the spring, the Lent of
Moses in the summer (after Pentecost) ; cf. * in tribus quadragesirais anni ',
Wasserschleben, Irische Kanonen, p. 187. But thc threefold Lent was not
exclusively Irish, see Hampson, Medii Aeui Kalendarium, ii. 3, 49, 239, 259,
324. In Br. Maedoc, c. 76, that saint is said to have kept eight I-ents in the
3'ear against tbe eight deadly sins. This is no doubt merely the writer"s fancy,
but it shows what the Irish ideal was. Unfortunately tliis asccticism was some-
times simulated. St. Guthlac ' dicebat se intcr Scottortim populos pseudo-
anchoritas diuersarum religionum simulatores uidisse ', Memorials of St. G.,
p. 49 : and sometimes provoked a rcaction : ' utinam post longa ieiunia sobrii
fuerint,'^Gir. Camb. Opp. v. 172. Animals are made to fast, as in the book of
Jonah, Eriu, i. 120.

' Ail. § 29 ; Ba. § 12 ; Dec. § 22 ; Mochoem. 5 14. ' H. E. iii. 23.

* Cf. Br. i. § 15 ; 'alioquin hic moriemur fame et siti.*
» Cf. Ann. Ult. 816.

' Rua. § 17 ; a similar story in regard to Adamnan and Irgalach son of
Conang in Three Fragments, p. 100.

' Com. 5§ 45, 47 ; Dec. § 19 ; Maed. 5 35 ; cf. C. S. c. 314 (5 26) : ' si ieiuna-
ueris septies, non ind»Ige"bi ]tur tibi census ' (Kin. C. § 19 note) ; Chron. Scot.
pp. 274, 310 12; Ann. Clonm. p. 196; British Saints, i. 17-21. Maedoc and
Colman mac Luachain enjoin their monks always to cnforce their dues in this
way, Br. Maedoc, c. 18; Rennes MS. f. 87''; cf. Lyall, p. 210. The same
method is used against the Tuatha Dc Danann, Acc. Scn. p. 11.

® This is not exclusively Irish ; it is Jcwish, v. Schilrer, Gcsch. d. jfld. Volkes,
ii. 412; and Indian, Lyall, pp. 20-1. 113. That it was deemed dangerous to
ofTend one whose asccticism gave him special influcnce with Heavcn appears
from Magh Rath. p. 18.

» Enda, § 19. "> Theft, Co. E. § 28 ; Murdcr, Br. Mochuda, c. 3.

" Gcr. 5 12.

CONTENTS OF TIIE LIVES c.xxi

excited jealoiisy '. With this are closely connected the (to our ears)
blasphemous stories, in which the saints are representcd as extorting
terms from the Deity, and saying what they will or will not accept
at His hands^, or as upbraiding Ilim because He does not conform
to all their wishes'.

Another ascetic characteristic of our saints was their rigorous
avoidance of the other se.x. This, according to a wcll-known docu-
ment, was a niark of the second but not of the first order of Irish
saints*. This view is expressed in the recurrent story of a saint
hearing the sound of a cow or sheep and fleeing, because the
presence of cattle involved the presence of women". But this again

' F^l.- p. 204 ; to obtain the destruction of an object of pagan worship is
more defensible, ib. p. n8.

* Ail. §37: Enda,53i: 'ieiunium non soluam donec trespetitionesoptineam' ;
Maed. § 33; V. Tr. pp. na ff. ; cf. Com. § 31 ; Mun. § 19; Z. C. P. iv. 300, v. 36 ;
L. H.- i. 6 ; C. B. S. p. 44 ; Br. Bairre, c. 7 ; Br. Coemgen, c. 10. Perhaps the
most singular instance is in Br. Ciaran of Saigir, c. 30. A monk of Ciaran's
had committed homicide ; ' go ffiiair se a anam a h-ifurn ; 7 adubairt go m-beith
se fein i n-ionadh an mhanaigh i n-ifurn, muna saorthaoi do e ; 7 do saoradh,'
i. e. aud he i^Ciaran) obtained his soul from hell, saying that he would take the
monk's place in heil, if he were not released to him ; aiiU he was reUased. In
St. Malo. p. 117, is a curious story of an attempt to compel a saint to help by
means of almsgiving.

' Moehoem. § 24 (cf. Capg. ii. 571-2 forthe boongranted) ; C. B. S. pp.i 18-19.
This is quite the spirit of the heathen, who whips or drowns his idol if it dis-
pleases him ; and the images of the saints inherit the same treatment, Grimm,
i. 20, 63, ii. 767, iv. 1282, 1288-9; "^f Hdt. iv. 94, 184. The proces-verbal of
a formal deposition of a patron saint is given, R. C. v. 137-8; cf. Aur. Leg.
p, 27. ' In Messina, on this great night of the dying year, a number of men —
so it is said — who had lost their money at the Sicilian game of sette e mezza,
came out furious from one of the big cafes just as the Bambino was passing.
Maddened by their losses, they set upon the Bambino. They insulted, they
spat upon, they threw down and trampled over the Bambino. These men were
Messincse, and three days later, in less than a minute, Messina was blotted
out," Mr. R. Hichens in Daily Telegraph, Jan. 12, 1909; cf. Lyall, Asiatic
Studies, p. 81. Conversely the Chinese Government decrees rewards and
honours to deities and heroes who have given satisfaction, ib. pp. 136 ff.

* De tribus ordinibus Sanctorum Hiberniae, C. S. cc. 161-4, and elsewhere.
Of the first order it is said : ' mulierum administrationem et consortia non
respuebant, quia super petram Christum fundati uentum temptationis non time-
bant.* Of the second : ' mulierum consortia ac administrationes fugiebant, atque
a monasteriis suis eas excludebant.' This second order comprised several of the
saints whose lives are included in these voUimes, Enda, Colman, Comgall, Aed,
Ciaran, Brendan, Cainuech, Coemgen, Lasrian, Lugaid (Molua\ and Bairre.
Some curious and not very edifying stories are told of the tests to which the
chastity of Irish saints was successfully exposed. These also have mythological
afiinities. I have found no trace in Ireland of the abuse which appears to have
existed in Brittany, of allowing women to distribute the Eucharist, R. C.
XV. 92-3.

* ' In hoc loco non ero ; ubi enim ouis, ibi mulier, ubi mulier, ibi peccatum,
ubi peccatum, ibi diabolus, et ubi diabolus, ibi infernus,' C. S. c. 273 (§ 32, not in
M ; cf. Coem. §31 : 'mulieresf^ Hac« longe eranta suo monasterio"), c. 271 (§§27,
28, not in M) ; cc. 882-3 (5 "3) ; Mun. § 10 ; cf. Ail. § 30 ; Lug. § 28. One of
the precepts of the school of Sinchell was ' mna do mbrimgabail ', i. e. complete

cxxii INTRODUCTION

is not merely due to Christian asceticism ; and the cxclusion of
women from sacred places' has many heathen analogies^ For good
or for evil women were regarded as very powerful 'medicine' or
magic. A woman's milk at her first conception cures bhndness';
on the other hand St. Ita regards women as specially obnoxious to
the attacks of demons'.

Of another ascetic trait of the Irish Church, its love of pilgrimage,
I have spoken elsewhere^ It receives many illustrations from our
lives''. That the quest of Brendan in the earlier form in which it
appears in the Vita, as a search for a place of retirement amidst the
ocean waves, as against the later conception in the Nauigatio of
a voyage to discover the Earthly Paradise or Land of Promise', has
an historical basis, is proved not merely by the number of Irish
anchorites in the islands, including Iceland^ who were slaughtered
or expelled by the Scandinavian wikings", but also by the case of
Cormac ua Liathain recorded by Adamnan : ' qui tribus non minus
uicibus eremum in oceano laboriose quesiuit, nec tamen inuenit".'

Pilgrimage was often enjoined as a penance". In all cases a vow

avoidance of women, Hib. Min. p. 41. Of Maignenn it is said that he never
looked at a woman ; * ar ecla in diabail comaidechta do fliaiccsin d6,' i. e. for
fear of his seeing her attendant devil, Silva Gad. i. 37 ; cf. Grimm, ii. 875.

' L. S. pp. 72, 90 ; Mart. Don. p. 400 ; Gir. Camb. Opp. v. 80-2, 134 ; Capg.
i. 217-18, 238, 443; ii. 145 ; they were e.xcluded from half of Lismore, Car.

§65-

" Bertrand, Religion, p. 90; MaccuUoch, Childhood, pp. 317-18; the pro-
hibition e,xtcnded to fcmale animals, Ir. Nenn. p. 216; Gir. Camb. Opp. v. 80,
Conversely no male could live in the Isle of Eriskay, Goodnch-Freer, Outer
Isles, p. 242.

^ Mochoem. § 4 ; Aur. Leg. p. 96. This specific is effective even in the
infernal regions, Luzel, Legendes chretiennes de la Basse-Bretague, i. 192-3.

* Ila, § 24. Women crossing a river prevent the salmon from coming up it,
Marlin, Western Isles, p. 7. On women and fountains something will be said
laler, p. clii.

^ Bede, ii. 170-I.

^ Ab. § 19 ; Coem. § 12 ; Maed. § 1 1 V ; Lug. § 37 ; Mun. § 25 ; C. S. c. 284
(§ 62) ; c. 459 C§ 28 ) ; C. B. S. p. 5.

' Z. C. P. v. 125, 130-2.

' The ' papar' of the Prologue to Landnama B(5k, with their ' ba;kr Irskar
bjollur ok baglar', i. e. Irish booUs, bells, and bachalls. Ailbe wished to retire
' ad insulam Tile in occiano positam ', Ail. § 41.

' e. g. the massacrc of Donnan of Egg and his fifty companions, whose names
are enumerated LL. 359"; cf. Mart. Don. Apr. 17.

'" Adamn. i. 6; ii. 42; iii. 17, and Rcevcs' notes. Somc of the incidents are
strikingly like those of the Brcndan story ; cf. June 21 in Mart. Don.. Fel., and
0'Gorman ; L. S. p. 28. His pedigree is in LL. 351''; LBr. 19": BB. 221'';
Rawl. B. 503 f. 51'; I.aud 610 f. 40". For sojourn of saints in thc westcrn
islands of Ireland ci". C. S. c. 167 (§ 3). On ascetics in islands cf. Baumer,
Histoirc du Briviaire, i. 107 notes. In this they had been anticipatcd by thcir
healhen predecessors, Rhys, A. L. p. 369 ; Oss. Soc. v. 65-6 note ; Bertrand,
Kcligion. p. 261.

" Br. i. § 82 ; Cocm. § 38 ; Dec. § 6 ; Mochoem. § 18 sub fin.

CONTENTS OF THE LIVES cxxiii

of pilgrimage reqiiired thc consent of the ecclesiastical superior',
who often wisely diseouraged indiscreet zeal in this respect^ The
lives also iilustrate that home-sickness so characteristic in all ages
of the Irish exile, which it sonietimes required a miracle to cure'.

Another point to which attention may be cailed is the strong
sabbatarianism, to use a modern word, of the Irish saints*. Of the
Paschal question sometliing has been already said '; of the related
question of the tonsure we do not hear^. The tendency of the later
iives to emphasize the connexion with Rome has also been alluded
to'. This is combined with an almost complete ignorance of any
individual Popes. Celestine is known because he was the Pope who
sent Palladius and was said to have sent Patrick*. And Gregory
the Great occurs fairly frequently'. A non-existent Clement occurs

' Ber. § 25; Fint. § 12.

* Coem. ll 12, 21, 29, 30: Com. § 13 ; C. S. cc. 423-4 (5 13, not in M) ; cf.
Samthann's fine saying : ' Si citra mare Deus inueniri non posset, utique nos
transfretaremus,' § 24; cf. also L. S. p. ai ; Silva Gad. i. 48; Bede, ii. 281-a.
On the missionary labours of these Irish exiles see Bede, ii, 170-1 ; Reeves,
Eccl. Ant. pp. 134-5. Peregyiutts became practically a technical word on the
Contincnt to denote an Irish missionary, Wasserschleben, Irische Kanonen,
p. xlvi, cf. ib. xli ; on the Irish monasteries on the Continent, ib xlviii.

3 Com. §§ 4, 42; Fint. § 13; cf. the pathetic story in Adamn. i. 48 ; and the
saying in Oided mac n-Uisnig : ' is ferr duthchas ina gach ni . . . uair ni aibinn
do neoch maithes da med, muna fhaice a duthchas,' i.e. better is one's native
land than aught else, for there is no pleasure to any one in prosperity, however
great, unless he see his native land, Ir. T. II. ii. 126. One of the precepts of the
school of Sinchell was : ' ailithre cen tintud,' i. e. pilgrimage without returning,
Hib. Min. p. 41.

* Aed, § 30; Co. E. § 12 ; C. S. c. 282 (§ 51, not in M") : V. Tr. pp. iga, aaa ;
Silva Gad. i. 53 ; Br. Berach, c. 25. There is a special tract in Irish called Cain
Doninaig, or tiie Law of Sunday, cf. Eriu, ii. 189 ff. For the mill which would
not grind on Sunday, see Ir. Nenn. p. 216.

° Above, p. xlvi, note.

* That the so-called Celtic tonsure was possibly druidic in origin see below,
p. clxvi, note i ; V. Tr. p. 509. It is interesting to find the coronal tonsure prac-
tised by Mochuda at Lismore, Rennes MS. f. 78'- : ' ro tescta a foilt, 7 ro berta
corne ina cendaib la Mochutu \i. e. iheir hairwas cut, and crowns shaved on their
heads by Mochuda") ; for we have already seen reason to regard him as a partisan
of the Roman Easter ; cf Enda, § 6. An additional name seems sometimes to
have been given at the conferring of the tonsure, Ba. § 4. The passage, Maed.
§ 1 1 V, which seems to speak of the tonsuring of a secular cbief, I do not wholly
understand.

' Ail. § 22 and note ; cf. Decl. | 15. In the Br. Irish life of Maedoc, c. 14,
a visit to Rome is interpolated, where our lives (§ 1 1, M and V) take him stra^ght
to Britain. Saints are carried miraculously to visit Rome, Ber. § 25 ; Maed.
§ 38; Tr. Th. p. 539" (§ 91) ; Fel.* p. 40. Cadoe professes lo have visited
Rome seven timcs, C. B. S. p. 56. A proposed pilgrimage to Rorae is divinely
forbidden, C. S. c. 194 (§ 9), and Finnian is promised that an altar to be built
by him shall rank with Rome as a place of pilgrimage. Glendalough had the same
privilege, Br. Coemg. c. i; cf. Br. Berach. c. 30; Lib. Land. pp. 3-4(1-2), 80 (831.

' Ail. § 2 note ; Ci. S. §§ 3, 7 ; Decl. §§ 9, 18.

» Ab. §§ 17, 20; Ba. §§ 7, 10, 13; Co. E. § 15; Lug. §§ 40, 47, 54; C. S.
e- 794 (§ 8), c. 831 (§ II).

cxxlv INTRODUCTION

in the S life of Ailbe ' ; a John, vvho might be John V or John VI in
the S life of Flannan'^.

More interesting and more actual are the relations with Britain.
There can be little doubt that one channcl through which the know-
ledge of Christianity came to Ireland was Britain ' ; and we have
already noticed one way in which thc knowledge was spread, namely
by Christian captives carried ofl" in Irish raids on Britain. But there
were also many voluntary sojourners of British origin in Ireland.
We hear of Britons, including a British bishop, at Clonfert*; of
British monks at Rahen °, Lynally*, Taghmon', Clonard*, Ferns',
Tallaght'"; of a British priest in Hare Island in Lough Ree", of
British 'peregrini' at Tulach Bennain'^ Several of these stories
show that this British element was sometimes a source of trouble;
and something may be allowed for national prejudice and jealousy ".
Many of the saints in the Irish Calendar, with St. Patrick at their
head, are said to have been of British origin " ; and many British
saints are said to have studied and resided in Ireland ; Cadoc under
Mochuda at Lismore ", Gildas"', Carantoc ", Cybi", Petroc'', Samp-
son^". There were relations of confraternity between Llancarvan
and Clonard ; and Llancarvan had property on the Liffey".

More important from our point of view are the relations of Irish
saints with different parts of Britain. Of Cornwall unfortunately

• Ail, §§ 13-15 notes ; perhaps a remiiiiscence of Clement of Rome; cf.
C. B. S. p. 352 note.

2 C. S. c. 651 ; cf. the ignorance of the Frankish kings shown in Breton lives
of saints, R. C. xi. 20.

^ Another being Western Gaul ; see Zimmer's very interesting essays in
Sitzungsb. d. preuss. Akad. 1909.

' Br. i. § 91. This is not surprising considering Brendan's own connexion
with Brilain. According to the Irish sources Brendan's sojourn in Britain was
undertaken as a penance after his seven years' voyage ; but according to the
lives of St. Malo he was abbot of Llancarvan before the famous quest, which
started from thence, Deux Vies inedites, pp. 37, 46, 132, 139. A British bishop
named Gabrin is mentioned as residing at Gael in Fir Rois (in Oriel), L. S.
p. 139 ; cf. Mart. Don. June 24.

5 Car. § 45. ' Co. E. § 14. ' Mun. 5 28.

8 C. -S. c. 195 (§ II). » C. S. c. 438 (§ 40, not in M).

'" Fel.'' p. 226 ; cf. Lib. Land. p. 18 (i6), an unnamed monastery.

" Ci. C. § 25 and note. '^ C. S. c. 229 (^§ 9).

'^ Cf. the words addrcssed by two British suppliants to Brigit : * infirmos
gencris tui sanas, nos autem quasi aducnas ncgligis,' Tr. Th. p. 529'' (§ 25).

'* e. g. Sanctan, L. H.^ i. 129 ; Mochta, C. S. c. 903 ; cf. Mart. Don. pp. 2, 46,
200, 204. 342, 346, for a family of British saints in Ireland.

"■ C. B. S. pp. 35 6. ■« ib. p. 59.

" ib. pp. 97-8, 100; his name in Ireland is Cernach, and his Acts are said to
havc had a wide circulation Ihere.

'* ib. pp. 184 6. " Capg. ii. 317.

^" ib. 353 ; Lib. Land. p. 17 (15). Sampbon, tliough best known as Bishop of
Dol in Brittany, belonged by birth and education to Greater Britain.

2' C. B. S. pp. 78-9.

CONTENTS OF THE LIVES cxxv

we liear but little; Cairnech is said to have been a Cornish Briton',
the qucstion of the identity of the Cornish Pieran with one of the
Irish Ciarans has already been discussed', and we have seen that
Petroc visited Ireland. But considering the close connexion of Corn-
wall and Soiith Wales', and the constant intercourse between Ireland
and South VVales, we are justified in assuming that intercourse with
Cornwall was not wanting, and this is confirmed by the group of
Irish dedications which we meet with in Cornwall*. In South
Wales the two chief centres of attraction were Llancarvan under
St. Cadoc, and Menevia' under St. David. Finnian of Clonard, the
principal teacher of the Irish saints, was himself a pupil of Llan-
carvanS as was Cainnech'. Maedoc was a pupil of St. David^s',
as were Modomnoc ' and Scuithin '" ; while we hear of Finnian of
Clonard ", Declan ''', Bairre'', and Senan " as visitors there. We have
seen that the sojourn of Boetius or Buite in ' Italy' probably refers
to a sojourn in the neighbourhood of St. David's'^ St. David himself
is said to have been baptized and fostered by Ailbe '".

' ' do Bretnalb Corn do,' Fel. p. 132; i.e. he was of Ihe Cornish Britons.
This may be an inference from his name, Cairnech = Coirnech, i. e. Cornish.
' Above, pp. H, lii. ' C. B. S. pp. 9, 23, 64. 66-7, 129, 183.

♦ See the map of Irish dedications in Cornwall in British Saints, i. 80 ; cf
ib. 30 ff. Note also that it was in Cornwall that the three Irish ascetics came
to land in Alfred's reign, Chron. Sa.x. a. D. 8gi.

' Cell Muine, in Irish. For an Irish hermit in S. Wales cf C. B. S. pp. 35,
261 ; e.xi!e * inter Brittones', as a penance, Adamn. i. 22.

* C. S. cc. 191-5 (where Cadoc is called Cathmael) ; C. B. S. pp. 36, 39, 44,
85, 88.

' Cain. §5 3-5 ; here Cadoc is called Docus (cf. note 16 below).

" Maed. §5 11-19, 32 ; Lug. § 38 ; C. B. S. pp. 124, 130-1, 133. In the Felire,
Mar. 23, is another Maedoc who is called ' mind n-Alban', i.e. the diadem of
Alba.

' C. B. S. pp. 133-4. '" it>. p. 131-

"' C. S. c. 191 (§ 4). '2 Dec. § 15.

" Ba. § 9 note ; C. B. S. p. 132. '< L. S. p. 62.

" Above, p. XXXV. It should be noted that with the exception of Cainnech
and Boetius all the saints connected with South Wales are saints of southern
Ireland.

'* Ail. § 19 ; Colg. A. S. p. 426'* (§§ 5. 6"): ' ab Helueo Momonenslum episcopo*;
' ab Belue Meueuiensium episcopo.' C. B. S. p. I2t (^!) In the lives of Ailbe the
incident takes place in Brittany, in the lives of David in Britain. The lives ot
David also take Patrick to South Wales. in oider tiiat he may prophesy of, and
make way for. David, ib. pp. 1 18-19. ^' the second order of Irish saints it is
said : ' Hii ritum celebrandi missam acceperunt a sanctis uiris de Britannia,
scilicet a sancto Dauid, et sancto Gilda, et a sancto Doco,' C. S. c. 162. In the
lives printed in these volumes Gildas occurs only Br. i. §§ 83-5. I do not
therefore discuss his obscure personality. The idenlification of Auerech, ib. § 86
(Ailech, M, S^ , is very uncertain. It has been identified with Aletum iu Brittany
(Lanigan, Moran) and Alyth in Perthshire ( Reeves) ; but it is conclusive against
both that S* and R distinctly call it an island. It may be one of the western
islands of Scotland, where Brendan has left manj' traces on the local nomen-
clature, Forbes, Calendars, pp. 286-7. But it may be one of the Holmes in the
Severn estuary ; v. Index Locorum, s. v. Auerech.

cxxvi INTRODUCTION

The saints of the north of Ireland tended to gravitate towards
Whitern, or Rosnat, as it is called in Irish sources'; for instance
Enda^ Tigernach ', Eogan of Ardstraw*, and Finnian of Movilla^
Further north there was a constant intercourse vvith lona and its
dependent monasteries ", while the nuinerous dedications to Irish
saints in Scotland', especially in the Western Islands, show that the
sea was no barrier to them.

Of direct intercourse between Ireland and the lesser Britain or
Brittany we do not hear very much*.

It remains to notice a few liturgical matters ; though, as already
stated, I malve no pretence to pose as a liturgiologist.

The Eucharist is constantly mentioned " ; a devout layman receives
it on days of special observance '" ; Comgall's monks wished to
administer the sacrament daily to him during tbe days preceding
his death ", implying that daily reception was not the rule under
ordinary circumstances. The sacrament was not only reserved, but
carried on the person " in a vessel called ' Chrismale'''. The chalice
was mixed ", and the water for this purpose is consecrated '^ The

' Also Futerna, LH.' i. 22 ; and Magnum Monasterium.

* Enda, §§ 6, 7, 20. ' Tig. § 4 ; C. S. c. 915 (§ i).

' C. S. c. 915 (§ I). s Capg. i. 445.

" Aed, § 36; Br. i. § 87 ; Cain. §5 20, 21, 22, cf. C. S. c. 387 (§ 52, not in M) ;
Ci. C. §§ 31, 33 ; Com. §§ 22, 31 ; Fint. § 2t ; Ila, § 24 ; Mun. § 7 ; Rua. § 29 ;
Sam. § 23.

^ See above, pp. xxiv, xxxi, xxxiii, xxxvi f., xliii, xlix, Iv, Ivii f., Ixv, Ixx.
Ixxv, Ixxviii, Ixxxi, ixxxiv, Ixxxviii, for instances. The use of Scotia, &c. ,inthe
modern sense of Scotland, is a mark of latcness, Ber. § 14 ; C. S. cc. 644 ff. ;
C. B. S. p 56 The life of Flannan. worthless in most other respects, is interesting
as recording the influence of Molua of Kiilaloe ' apud Orcades et usque ad insulas
Gallorum ', i. e. the Insi Gall (Isles of the [Scandinavian] Strangers) or Hebrides ;
and the colonies of monks sent thither by Flannan and his father, C. S. cc. 646,
656, 676.

^ C. B. S. pp. i8g, igo.

' sacriiicium ofterre, accipere, Mochoem. |§ 16, 18 ; sac. sanctum, Col. E.
§ 18 ; Fint. § 20 ; sac. sacrum, Col. E. § 23 ; Lug. § 52 ; sac. diuinum, Com. § 57 ;
Cron. § 29 ; sac. dominicum, Fint. § 22 ; Lug. § 52 ; sac. laudis, Mochoem. § 25 ;
communio dominica, Com. §57 ; Ita, § 20; com. corporis et sanguinis Christi,
Lug. § 52; corpus et sanguis Christi, Com. § sg ; oblatio corporis et sanguinis
Christi, Mol. §g; corpus Domini, Br. i. §72; immolare agnum immaculatum,
Br. i. § 49. When administered to the dying it is called diuinum uiaticum,
Fint. § 20, Mun. § 29 ; salutis uiaticum, Br. i. § 72 [cf. ib. § 73, ' tanquam sui
itineris fidus ductor') ; eternum uiaticum, Ba. 5 '5 : cf. C. B. S. p. 62.

'" ' sollemnibus diebus,' Co. E. § 23 ; in modern phrase, on days of obligation.

" Com. §57. "^ Lug. §52 and note.

" Com. § 22 ; Mochoem § 18 ; cf. C.S. c. 286. Ducangc gives other examples
from Irish sources, s. v. Probably it was regardcd as wliat the Irish called
a ' path-protcction ', i. e. a sort of charm ensuring safety on a journey, on
which sce below, p, clxxix. " Tig. § 6.

" Of Molings watercourse it is said, 'unda de eo consecrata est in obla-
tionem corporis et sanguinis Christi,' Mol. § g ; the • aqua consecrata ' of Lug.
f 23 is mentioned in connexion with the mass, but might refer to the cnnsccra-
tion of the font on Easter Eve ; and the candle may be the Paschal candle.

CONTENTS OF THE LIVES cxxvii

words of administration are given ' ; and niass vestments are men-
tioned'. The office for the dead is called 'psalmos canere". The
names of departed saints were entered in the missal for com-
memoration at the time of mass*. A priest must not celebrate in the
presence of a bishop except vvith his e.xpress permission '. We hear
of altar vessels of glass °. VVe have seen that the second order of
saints were said to havc received their ' ritus celebrandi missam ' from
Britain'. And the remembrance of a non-Roman (probably Gallican)
form of mass seems involved in the statement that Ailbe sent disciples
to Romc to bring back a new ' ordo celebrandi ' '. The ritual of
Kildare seems to have been so markedly non-Roman in character,
that to account for it the special legend vvas invented that it had been
obtained from the submarine city of Plea ^.

Salt was used in baptism '" ; brackish vvater was not to be used ".
Confirmation followed immediately on baptism ^^

The cult of relics was in fuU force " with its attendant evils of relic-

Senan had a special fount.iin from which water for mass. ' usce oifrind,' was
brought, L. S. p. 65 ; fire, water, and salt are enumerated as necessary for mass,
C. B. S. p. 199.

' Br. i. I 49. ^ missalia indumenta, Ita, § 20. ' Fint. § 20.

* ' nomen magistri tui Kerani ante nomen magistri nostri precedet nobiscura
in libro offerendi [in Canone R] ' C. S. c. 460 (§ 29).

' Ail. § 19 note (= C. S. c. 245) ; cf. C. B. S. p. 120.

' Ail. § 17 ; Br. i. 1 32 ; V. Tr. p. 94 ; Br. Bairre, c. lo. Glass chalices have
been found in the catacombs, Archaeology and Authority, p. 414. A legend of
a glass altar in Keating, iii. 106 ; infra, p. cxU note 3. Squan patens are
mentioned, V. Tr. p. 313.

' Above, p. cxxv, note 16. Brendan, on celebrating mass in Gildas' monastery,
finds that themissal provided forhim is 'Grecis conscriptum literis ', Br. i. § 84 ;
S^ says that it was ' grece scriptum ', ib. note. The former is possible ; cf.
Reeves, Adamn. pp. xiv, xx B., for specimens of Latin written in Greek letters.
For the converse practice of writing Greek in Latin letters there was only too
much reason in the general ignorance of Greek ; cf. e. g. Muratori, Liturgia
Romana. i. 540-1.

' Ail. § 37 note ; cf. C. S. c. 655. We hear of a 'missa Patricii ', V. Tr.
p. 322. On the struggle between the Roman and Gallican rites in Brittany
v. K. C. xi. 3.

' L. H.- i. 113 ; Fel.' p. 64 ; Brigit had wished to obtain the Roman ordo, but
was prevented each time by a miracle. But, according to Ultan's Life of Brigit,
§ 91 (,Tr. Th. p. s^g**) she did ultimately obtain it, though on the first occasion
her messengers falsified the copy. This ' falsified ' copy probably represents
the pre-Roman ' use ' of Kildare.

"> Decl. §31. 11 Bo. 52.

" C. S. c. 165 ; we seem to have baptism by aspersion, Rennes MS. f. 76" :
' copan usci tucad tar cend an meic,' i. e. a cup of water was poured over the
head of the boy. Trine immersion is mentioned. C. B. S. pp. 27, 122. There
is a curious instance of baptism of an unborn child, V. Tr. p. 327. A new settle-
ment was also consecrated with holy water and salt, R.C. v. 443.

" Cf. Ab. § 50 : ' plus contristati sunt quod corpus eius a se ablatum est, quam
quod ipse de hac uita migraret." So a community tries to retain a visitor of
saintly reputation, ' ar nir ail doib a thaissi do brid do uaitnib,' i. e. because they
were unwilling that he should take his relics away from them, Z. C. P. iii. 35 ;
cf. C. B. S. p. 75 ; ' In Afghanistan certain villagers . . . arranged to strangle

cxxviii INTRODUCTION

mongering ' and 'pious' thefts'. It is rare to find a protest like that
of Ciaran of Clonmacnois against this abuse'. We also hear of
translation of relics* ; and they were carried on the person as a
defence against enemies^ But besides the bodily remains of saints
various articles connected with them were treasured as relics of great
potency, bells and bachalls'', boolcs', articles of clothing', a stone
pillow', tools and utensils'", &c. Such relics were constantly carried
about on the circuits niade for the collection of the dues payable to
the monastery, and served as title-deeds to justify the exactions ", and

a saint who abode among them, in order to secure his tomb within their lands,'
Lyail, Asiatic Studies, p. 22.

' Mochoem. § 33 ; Liig. § 49 ; cf. the extraordinary stories of relics exacted
trom a living saint, Cain. § 6; Fel.^ pp. 70, 156 ; cf. Rennes MS, f. 80'' : ' ata
ordu Colmain isin ulaid a n-dorus an tigi n-abad, 7 biid timthirecht angel ann
cach aidchi luoin.' i.e. there is a thumb of Colman in the monument at the door
of the abbofs house, and there is wont to be attendance of angels there every
Monday night.

^ ' corpus sanctissimum furari,' Ab. § 49 ; cf. Hdt. i. 67-8.

^ Ci, S. § 32 ; L. S. p. 132 ; see above, p. 1.

' Co. E. § 37 ; Com. § 58 ; C. S. c. 355 (§ 4^) : ' ne essent [reliquie] inter
peccatores,' perhaps to remove them out of the reach of the Scandinavian
marauders, which was a frcquent cause of the translation of relics in all countries
exposed to thcir ravages. Here.andAed §30note, the saint objected. Translation
is also discouraged, C. S. cc. 676, 678 ; Capg. ii. 542, 606. It was justified by tlie
example of Joseph's bones being carried out of Egypt : ' ut daret cxemplum
mutandi reliquias in temptationibus et transmigrationibus,' Irische Kanonen,
p, 56 ; cf. ib, 205-6, See on the whole subject Bede, ii. 157-8 ; Saxon
Chronicle, ii. 192 ; Life and Times of Alfred, p. 144 ; Saintyves, pp. 30-51. In
regard to Irelandsee Zimmer, Celtic Church (E. T."), pp. 120 fT. ; Stokes, V. Tr.
pp. cxciii f. Fiachna, king of Dal n-Araide, is said to have bceii a great pro-
moterofthe cult, Com. §52. For the enshrining of relics cf. Ann. Ult. 799,800.

* C. S. c. 197 (§ 14) ; probably as a ' path-protection ', v. s., or as a tarnkappe.
Much of the cult paid to relics is of this fetichistic character,

'■ On these two classes of relics see below, pp. clxxiv fV.

' Cain. § 41 note ; Cron. § 26 ; Dec. § 26 ; Enda, ^ 19 ; Silva Gad. i. 31 ; L. S.
p. 121 ; cf. the famous ' Cathach ' of Columba, Reeves, Adamn. pp. 249 f.,
319 ff. ; cf. R. C. xxiii. 404.

' Aed, § 16 ; Cain. 5 32 ; Ci. C. § 29 ('quasi diadema sanctuni,' v. Glossary' ;
Enda, § ig; Silva Gad. i. 21 ; C, S. cc. 176, 184.

' Ci. C. 5 32.

"^^ Co. E. § 17 : Fech. § 12 ; C. S. cc. 176, 184 (these relics repulse an invading
foe) ; R, C. ix. 20, xii. 346 ; V, Tr, p, 86,

'' ' ad exactionem tributorum monasterii,' Ci, S, § 4 ; in Br, Maedoc. f. 211",
c. 72, the saint is represented as saying ; ' fagbaim an m-bachaiU . . . d' fagail
mo chiosa,' i. e. I bequeath the bachall for the exaction of my tribute. This
is the meaning nf the phrase which occurs frequently in Anii Ult., ' commotatio
martirum nr reliquiarum,' e. g. 733, 742, 775, 784, 792, 793 (cf. note 4 above) ;
see also 810, 817. These circuits were called ' cuairt ', wliich i.ftcn comes to
inean the dues collectcd on such a circuit, or even dues absululely, without
refcrence to any circuit whatever. Here again the hcalhen druid and poet pre-
ceded the Christian saint ; see below, pp. clxv fT. Fiac, afterwards Hishop of
Sletty, was pupil of" Dublhach, chicf poet of Ircland ; 'dochoidside tbr cuairt i
Connactaib . . . is ancl tanic Fiac 7 a chuairt leis,' i. e. Fiac went 011 circuit in
Connaught ; . . . at that moment he returned and his ducs with him, V. Tr.
p. 402. A circuit without mention of relics, C, B. S. p. 194,

CONTENTS OF THE LIVES cxxix

potent forces to repel injustice '. Another use to vvhich these relics
were constantly put was that of taking solemn oaths upon them ". To
violate an engagement thus sworn to was an outraging' of the saint
and his relics, and was sure to bring down condign vengeance on the
ofiender. It was customary to appoint certain families as hereditary
guardians or stewards* of these relics. In course of time these
famiUes came to regard such objects as their absolute property ; and
in this way niany of them have from time to time come into the
market, and found their way into private and public collections ^

PART V. HEATHEN FOLK-LORE AND MYTHO-
LOGY IN THE LIVES OF CELTIC SAINTS

Over the north doorway of the cathedral of Cloyne is a stone
bearing some rude sculptures vvhich are believed to represent
heathen symbols of life. The same thing is said to be observable on
the tower of the church of Saint Clement at Rowdill in the Harris ".
This is a type and an embodiment in stone of a process which may
be noted wherever vve can trace to any extent the history of the
introduction of Christianity among heathen peoples; the incorporation,
namely, into the structure of the newer creed of fragments of
materials — 'stones not of this building ' — taken from the old. Nor is
the process confined to Christianity. Aboriginal tribes in India or
Africa which have nominally adopted Brahmanism or Mohammedan-
ism retain their primitive fetichism under a thin veneer of the
superior religion, and their humble deities are represented as
subordinate manifestations of some higlier God'. So the earlier
faiths and customs of the Peruvian tribes survived under the sun-
worship of the Incas '. Nay, we shall see reason to believe that in

' Br. Maedoc, c. 68 : ' is iatt so na secht minna batar 'n-a n-armaib cathaigthe
ag Maedog i n-agaid ecora slechta Aedha Finn,' i. e. these were the seven relics
which were Maedoc's arms of battle against the injustice of the race of Aed
Finn.

' 'ad coniurationes principum,' Ci. S. § 4. Hence the verb 'minnaim' from
' minn ', a reHc, comes to mean simply to tai<e an oath.

^ ' sarugud,' which becomes quite a technical expression ; see above, p. cv ;
and Zimmer, Sitzungsb. d. preuss. Akad. 1909, pp. 72 ff.

* ' maeir.'

' See Miss Stokes, Early Christian Art, pp. 59-62, 96-101 ; Christian Inscrip-
tions, ii. 91-2, 103, 107, 109, iia, 114, 116 ; Book of Hulling, p. 2.

' Goodrich-Freer, Outer Isles, p. 384 ; cf. Fel.^ 186 (a heathen stone placed
in the church of Clogher) ; Grimm, i. 108-9, '"? P- xxxw

■" Lyall, Asiatic Studies, chap. v; A Lang, Custom and Myth, pp. 215-16,
264.

» Lang, Myth and Ritual, i. 76 [74].

cxxx INTRODUCTION

Celtic heathenism itself, druidism, its most persistent element, was a
survival from an older pre-Aryan system. But this tendency, observ-
able almost everywhere, is specially noticeable in the history of Irish
Christianity. Nowhere was there less conflict, as far as we can
judge, between the old and the new. The Irish Church in Ireland
has no martyrs '. What Harnack says of Asia Minor might be applied,
without the alteration of a single word, to Ireland. ' Heathenism
was absorbed without any violent conflict -. It disappears, in
order to reappear, proportionately strong, in the Church. Nowhere
else did the conquest and " uprooting " of heathenism cause so little
difficulty. It was, in fact, not uprooted, only modified ". It is
possible that in Ireland this result may have been partly due to the
clan system. Where the chief was converted, the clan in most cases
would follow ; and conversion in masses involves, almost necessarily,
the retention of a large measure of heathenism. Even in the case of
individual conversions, it would often be some single point in the new
doctrine which first brought conviction*, and it would only be
gradually, if at all, that the rest of the man's mental furniture would
adjust itself to the new element. A Jew who in the early days of
Christianity became convinced that Jesus of Nazareth was the
Messiah of Hebrew propliecy, did not realize at once, perhaps in this
life never fully realized, all that such a conviction implied in the way
of surrender of Jewish customs and prejudices.

The same thing appears in the attitude of the clergy towards the
native secular literature. Nowhere did the Church show greater
tolerance. To the clergy we largely owe the preser\'ation of what
we still possess of that literature. The two principal MSS., the Book
of the Dun Covv and the Book of Leinster, both owe their existence
to clerical influences. The former was written by a scribe of Clon-
macnois in the first half of the eleventh century", and the special
recension of the principal secular tales contained in it is probably due
to Flann, the Lector of the School of Monasterboice '. In the writing
and compilation of the latter, which belongs to the middle of the

• 'unde et omnes sancti terrae istius confessores sunt, et nullus martyr.
Quod in alio regno Christiano difficile erit inuenire,' Gir. Camb. Opp. v. 174 ;
cf. ib. 179. The present Dean of St. Patrick's informed me tliat when recently
subjects were being selected for a stained-glass window to be erected in tlie
cathedral, they had to go abroad to find an Irish saint (Kihan) to represent
the ndble army of martyrs ; cf. Dec. § 3 : ' poterant ibi esse sine persecucione.'

' Apart from the contests betwecn saints and druids, of which something will
be said later, we liear singularly few dctails of any opposition to Christianity.
See, however, Dccl. § 25 ; C. S. c. 226, § 4.

' Mission u. Ausbreitung (1903), p. 462.

• Harnack, u. s., p. 63.

• Maclmuire mac Ccileachaic, v. L. U. Introduction.

° Sec Zimmer's Kssay already alluded to abovc, p. xci, esp. pp. 678 fT.

HEATHEN FOLK-LORE AND MYTHOLOGY cxxxi

tvvclfth ccntury, two higli ecclesiastics were concerned'. I have
already cxpressed niy opinion as to the true meaning of the legend
of the long search by the poets of Ireland for a complete copy of the
famous epic story of thc Cattle Raid of Cooley. But it is interesting
hcrc to note an alternative account of the way in which a complete
vcrsion of the tale was obtaincd, which the writer of the legend
gives with cvident sympathy : ' Some, however, assert that it was to
Senchan that the story was related [by Fergus], after fasting on the
saints of the race of Fergus. Anci itwoiild noi be siirprising ifit were
so' '. It seemed quite natural to the writer that pressure should be
hrought to bear on the saints of Fergus' family, to get them to obtain
the necessary information from their great ancestor, who, as one of
the chief actors in the story, could naturally furnish a fuU account
of it.

Later dogmas obliged the Irish ecclesiastic to consign the great
heroes of the Ulster cycle to perdition', though Conchobar was
saved by his supposed sympathj* with our Lord at the time of the
Crucifixion*, and an attempt was made to turn Cuchulainn into an
unconscious prophet of Christ^. But as a rule this side of the
question is conveniently ignored.

Even more friendly appear the relations of the clergy to the second
or Fenian cycle of Irish tales. The longest production of this cycle,
the Dialogue of the Ancient Men ', owes its name to the fact that it is
set in the framework of a dialogue between Patrickand Cailte, one of
the few survivors of Finn's companions. Patrick rescues Caike"s
relatjves and Finn himself trom the pains of hell ' ; and is constantly
made to express delight at Cailte's tales, and to request that they may
be written down'. Even after a very risky narrative, Patrick's only
comment is, 'That's a complicated story^' Equally marked was

' See Atkinson"s Introduction, pp. 7-8 ; Todd, Gaedil and Gaill, pp. ix ff.

' LL. 245'' ; printed in Zimmer, u. s., pp. 433 ff. ; Windisch, T. B. C., pp. liii ff.
This alternative version resembles that given in the late tale, 'Imthecht na
Tromdaime,' Oss. Soc. v. 124 ff. But whereas in LL. Senchan fasts on the
saints of Fergus' seed, in the later version the saints of Ireland generally fast
on the Deity to force Him to allovv Fergus to appear.

^ Zimmer. K. B. i. 248 ff. ; Sitzungsber. der preuss. Akad. xlix, iioo ff.

* See above, p. xxix. note 4 ; Oitte, p. 8.

' LL. 123" ; Cormac's Glossary, p. 31 : 'et alii dicunt co ro chret Cuchulainn
o sin,' i. e. and some say that Cuchulaiiin believed from that time forward.

' Accallam na Senorach, printed by CGrady in Silva Gadelica, and by Stokes
in voi. iv of Irische Texte.

' ed. Stokes, p. 117, cf. ib. p. 31.

* ib. pp. 9, 18, 25. 189. 210, 217.

' ib. p. 104 ; of the Irish secular stories it may be said generally that they
are non-moral rather than immoral ; a moral standard, especially in regard to
the relations of the sexes, can hardly be said to exist. ' The (olk-tale . . . is
singularly immoral or non-moral,' Macculloeh, Childhood, p. 12.

i 2

cxxxii INTRODUCTION

Patrick's approval of the native minstrel. ' What guerdon dost thou
demand ? ' he asks of Cas Corach. ' Heaven for myself, for that is
the best guerdon ; and grace on my art, and on those vvho follow it after
me till doom^' And just as Cuchulainn was made to prophesy ot
Christ, so Finn prophesies of various saints^ In other ways, too,
saints are brought into secular stories', sometimes with a fine
contempt for chronology and morality*.

But if in these and other ways the ecclesiastics modified the secular
literature, which they largely helped to preserve, much greater was
the influence of the secular story on the ecclesiastical legends. This
influence may take the form either of direct importation, or of
conscious imitation, or of unconscious permeation. For the student
of mythology and early modes of thought the third class is the most
interesting, and we shall be largely occupied in discussing it. But
the other two classes show more clearly the attitude of the Church
towards the native traditions. Of direct incorporation we have
already noticed two instances, the horrible story of triple incest at
the beginningof the life of Declan, and the story of the birth of Aed
Slane in the S life of Aed Mac Bricc. The birth stories of Aed Mac
Bricc himself and of Molaisse of Devenish ' are merely borrowed
from the story of the birth of Fiacha Muillethan with change of name*.
The story of Bairre and Scuithin meeting on the sea' is only an
ecclesiastical version of the meeting of Bran and Manannan mac Lir*.

' ed. Stokes, p. 99. Uttcrly alien from the spirit of the older Ossianic literature
is the late poem, printed Oss. Soe. iii. 230 ff. . in which Patrick is represented as
forbiddin^ the aged Oisin even to think of Finn, on the ground that such reraem-
brance is sinful ; cf. e. g. pp. 258, 280. 288, 290.

^ Acc. Sen. pp. 52, 69, 74-5. This also appears in the later Irish Hves, Br.
Coemgen, c. 2 ; Br. Maed. c. 6 ; Z. C. P. iii. 544 ; Fel.' p. clxxii ; R. C. xiii. 11.
Hanmer, according to Keating, i. 48, made Finn a Dane, anticipating Zimraer's
theory, K. B. i.

' R. C. -x. 72 (Brendan of Birr, into the Maelduin story) ; xxi. i6a ; xxiii. 402 ;
Oss. Soc. V. 84 ; Magh Rath, pp. 18, 24-6 and notes.

* See above, p. cvi. Ollier instances of ecclesiastical matter imported
into secular tales are T. B. C. p. 355 (Sim6n driii, i. e. Simon Magus^ ; Ir. T. III.
ii. 190 (St. Paul) ; Magh Lena, p. 4 (Pharaoh's drcams borrowed); Kcating,
ii. 346 (golden calf borrovved) ; small christianizing touches may often be
noticed, e. g. LL. 114'' 21, 115" 4, 117'' 6, 123" 4.

"^ Aed, § r ; Las. § 4 : cf. Tr. Th. p. $2i'' (§ 4).

" LL. 290" 42 ff. ; Zimmer, Gott. gol. Anz. 1891, p. 169. A birth delayed for
two years by witchcraft, Hy Many, p. 118.

^ Mart. Don. Jan. 2; Fel.^ p. 40; C, B. S. p. 131.

» Bran, i. 16 ff. The pathetic story of Columba and the white horse which
carried thc milk pails of the monastery, Adamn. iii. 23, is very like the story of
Cuehulainn's horse, the Liath Macha.and his master, LL. 119'' 3 ff,, 122" ff. ; but
tltcy are probably indcpendent versions of the same folk-tale ; cf. Iliad, xvii,
426 ff. The story of thc origin of the name of Cu Cerca, which scems of
ecclesiastical origin, Cbir Anmann, No. 214, is evidcntly modelled on the similar
story about Cuchulainn, T. B. C. p. 129; L. U. 61". For the incorporation of
folk-talcs into sacrcd books, cf. Macculloch, Childhood, p. 452. Sec Addenda.

HEATIIEN FOLK-LORE AND MYTHOLOGY cxxxiii

And just as we have seen saints transplanted into secular tales,
so do \vc find characters from the latter appearing in the hves of
saints '. But this alien material was gradually submitted to a process
of ecclesiastical editing, vvhich toned down or omitted its most charac-
teristic features, or tried to justify thcm by finding ecclesiastical
parallels for them '. And so we find classes of legends as to which
we may be in some doubt whcther they owe their cxistence to secular
traditions and folk-lore, or to the miracles of the canonical and
apocr}'phal scripturcs. Such are stories of raising the dead \ turning
water into vvinc, wallcing on the vvater, multiplying food, miraculous
povver of speaking languages, and so forth. Often vve can feel pretty
sure that in spite of the ecclesiastical assimilation, the substratum
comes from popular tradition *.

Celtic heathenism seems to have consisted of tvvo main elements ;
a system of nature vvorship vvith departmental gods, of vvhom the
sun and fire god vvas the chief ; and a system of magic or druidism.
Of these the former vvas a development of the religion vvhich the
Celts brought vvith them from the original home of the Arj'ans,
vvherever that may have been ; the latter was the religion of the
pre-Aryans' vvhom they found occupying the lands vvhich they

' e. g. Mongan and Cormac mac Airt, Z. C. P. iv. 304 ff., v. 52. The idea of
'grad ecmaisi ' or abscnt love, ib. v. 26, is also borrowed from the secular tales,
in which it is common for young women to fall in love with a hero vvhom they
have never seen ' ar a airscelaib *, because of the reports about him. The same-
ness of the miracles in the lives of saints is largely due to the sameness of the
folk-tales to which they are related, Delehaye, Legendes, pp. 8, 29-30 ; Saint-
yves, p. 230 ; British Saints, i. 7 ; MaccuUoch, u. s., p, 466. We have seen
above that the form of the secular tales has not been without influence on the
lives, p. xxxiv, note 6.

- See above, p. xxiii, and cf. e. g. Bo, § r6 ; Enda, § 4 ; Maed. § a note. So
in the case of the aboriginal tribes of India mentioned above, p. cxxix, an
orthodox Brahmanic interpretalion is found for their primitive superstitions.

^ One or two special cases of interest may be mentioned here ; in the Brussels
lifeof Berach.c. 29, adecapitated man is raised by havinga rush, ' simin luachra '
put round his neck, and tiiis kind of rush is called ' Berach's rush' to this day.
In the Brussels life of Grellan, c. 3. that saint raises a dead child as follows :
' dorat tri sriabha forsan ccorp d'ingin a ordan, gur scrett an lenabh," i. e. he
made three stripes on the body with the nail of his thumb, so that the child
screeched ; and he was called Eogan Sriab, or Eogan Stripe, ever after ; cf.
Macculloch, u. s., pp. 80 fl".

* Of course there are purely biblical rairacles, e. g. druids who, like Balaam,
ean only bless, not curse, Tr. Th. p. 416" ; the healing of a bloody flux by
Petroc, Capg. ii. 319. But in cur lives they are not so common. Maed. 5 49
looks as if it were copied from 2 Kings iv. 29 ; but the vvonder-working bachall
is, as we shall see, a recurring feature of popular tradition, pp. clxxiv tf.

' Bertrand, Religion, pp. 43. 123. So in the Scandinavian world the Finns,
a pre-Ar3'an race, are the chief professors of magic, so that Finn and sorcerer
are practically synonymous ; see Cleasby-Vigfusson, s.v. Finnar. It is interesting
to find that the Tuatha Dc Danann were said to have learnt their magic arts in

cxxxiv INTRODUCTION

invaded, and whom they largely absorbed. The literature shows
that the latter element was the more permanent. Indeed in a sense
it may be said never to have dicd out. It appears plainly and
directly in the legends both secular and ecclesiastical. The Christian
teachers never took the iine of denying the reality of its existence.
It was gentile or diaboiic itnowledge, powerfully ranged against
themselves. But the other element is a matter of inference. Its
direct exposition was made impossible by the acceptance of Chris-
tianity. The impact of the stronger creed shattered it into fragments ;
but many of the fragments floated down the stream of time, and
recombined in fantastic shapes around the persons of pagan heroes
and Cliristian saints, who are not therefore necessarily non-existent
or non-historical' because theyhave formed the nucleus round which
mythological elements have gathered ; any more than the sponge
is non-existent, because it has served to attract the particles of silex
which have turned it into flint. Many controversies between rival
schools of niythology would be reconciled, if this were borne in
mind. But the fact that traditions and attributes originally belonging
to heathen deities have become attached to Christian saints^ accounts
for the unedifying and incongruous character of many of these
stories, one or two of which have been alluded to already'. In this
way the doubtful honesty' and doubtful veracity", the immoral

the North : 'dollotar a sil a n-innsib tuaiscertachaib an domain do foglaimm
druidechta 7 geintliuchta 7 fessa diabuil, comtar eolaig as cech ceird, 7 ite
Tuatha De Danann iarum,' i. e. liis [Bethach's] seed went to the northern
islands of the world to learn druidism and gentilism and diabolic science, so
that they were knowing in respcct of every craft; and these are the later
Tuatha De Danann. Rawl. B. 512, f. 79"*. Elsewhere a druid goes to Icarn his
craft in Armorica (Lethal, Ir. T. III. 192.

' Lyall, Asiatic Studies, i. 52, 200 ; ii. 207 ff., 324 ff. ; Delehaye, pp. 212-16.

2 Saintyves, pp. 248-9, 283. 285 (M. Saintyves' book is largely an exposition,
somewhat exaggerated in my opinion, of this thesis) ; Bertrand, u. s., p. 32;
Harnack, u. s., p. 152. The coexistence of the two systems side by side seems
illustrated by a curious story in the Rennos MS. (. 87 r" ; Cinaeth, chief of
Offally, wcnt on a love adventure attendcd by his *druth' or jester ; when
they quitted their horses thc chicf commended his to thc carc of St. Colman
mac Luachain, the jester consigned his to Oengus mac an Oic ; the lattcr was
stolen, the former escaped. That the saint should have aided and abetted such
an adventure was not particularly to his credit.

' Xcnophanes' old complaint is largely applicable here (apud Sext. Emp.
ix. 193, citcd Monro's Odysscy, p. 386) :

irayTa Biois a.vi9T}Kav "OfiTjpos 6^ 'HtJioSos Te
oaaa irap' av&pwvoiaiv uvfi5(a nal ipijyos (aTtv.

* Acd, § 20; Ci. S. §§ 13, 31.

^ MoIing's famous cquivocation on the word 'luan', §§ 19, 20 and notes
(above, p. Ixxxii"), is a classical instancc ; Col. Wood-Martin gives Irom popnl.ir
tradition a similar tale of St. Patrick, and an instance from sccular folk-lore,
Elder Faiths, i. 345-6, 377.

HEATHEN FOLK-LORE AND MYTHOLOGY cxxxv

miracles' and incestuous origins^, the mutual jealousy and spite-
fulness', the maledictions and vindictiveness of Celtic saints* to a
grcat extent find their cxplanation.

Unfortunately the maledictory character of Celtic saints cannot be
wholly explaincd as mythological *. It is, however, probably inherited
largely from the druids, and will be dealt with in that connexion
later in this section (pp. clxxiii f.).

The elemental part of Celtic heathenism has a!so left its trace in
certain customs, such as tlie practice of going deisil or righthandwise
to show honour or bring good luck", while going tuaithbel, lefthand-
wise or ' widdershins ', is unlucky '. This is certainly a relic of

> Ci. S. 5 8 ; Ita, § i6 eomitted by R) ; C. S. c. 389 (§ 56, omitted by M) ;
c- 343 (§ 15. omitted by M) : Rennes MS. f. 87".

'■^ Tlie case of Cuimine Foda ^C. tlie tal! ) is the most prominent ; I have
already spoken of the extraordinary Irish life of this saint. above, p. cvi, note 5 ;
cf. also LH.- i. 16; Fel.-' p. 242 ; LL. 286'' 44. Other instances occur Ba. 5 i ;
Moling, § I note ; Capg. ii. 105; Delehaye, pp. 71-2. We have seen that
Decl. § I is taken bodily from the secular literature, in which this sort of
incident is common, LU. 54"; Acc. Scn. p. 16; Ir. Nenn. pp. 104. 182 (both
Ihese concern saints) ; F. M. i. 82 note ; Keating, ii. 178, 214 ; cf. Saintyves.
p. 264; Pagan Ircland, p. 93 ; Bran, ii. 44-5. I cannot, in face of the examples
given above, agree with Mr. Nutt that these stories 'would be profoundly
repujfnant to . . . Christian compilers and scribes '. Giraldus says roundly of
the Irish ' non inccstus uitant ', Opp. v. 164. He is a bad authority, no doubt;
but if he came across any of the above traditions, he might be excused for
thinking so ; cf. also Luzel, Legendes Chretiennes, i. 265.

' Ci. C. § 33 ; we have already noted the legend that Ciaran's life was cut
short by the prayers of his rival saints ; Mochua, |§ 4, 5 ; Mun. 5 25 ; Capg.
ii. 203 ; L. S. p. 126 ; Rennes MS. f. 83'' ; saints counteract each other's petitions
and promises, like the Homeric gods who supported Greek and Trojan respec-
tivcly, Mochoem. §§ 28, 30; Tr. Th. p. 409''; R. C. xiii. 88, iio; cf. the striking
scene from Gautrekssaga, c. 7, cited by Grimm, Mythology, ii. 858-9.

* Bede, ii. 260.

' Ab. § 53 ; Cron. § 24 ; Las. § 10 ; L. S. pp. 89, 93, 348 (even angels observe
the same rule, ib. p. 67) ; Br. Maedoc, c. 18. It is very curious that, on the
ground of this heathen custom. the writer of the life of Caillin tries to turn the
druid Cathbad into a prophet of Christianity : ' deisiul fognid gach fis 7 gach
faistine, fodaig ro creided do Crist,' i. e. righthandwise he made every divina-
tion and prophecy, because he believed in Christ, Book of Fenagh, p. 254. The
evidence is almost endless : see e. g. Book of MuUing, pp. 170-1 and reff. ;
LU. 55", 63° 24 ; LL. 119'' 20, 123" 8 ff., 18 ff. ; Cormac, Glossary, p 38 (Trans.
PP- 137-8) ; Elder Faiths, ii. 52 ; Campbell, Superstitions, p 230 ; Martin, pp. 7,
16, 20, 116-17, 248.

* This does not occur in the Latin lives, though it does in some of the Irish
lives, Br. Maedoc, cc. 18, 58, 69, 78 ; Rennes MS. f. 83'' ; and in the secular
literature, R. C. xv. 315 ; cf. LL. 119", 49. Another relic of elemental worship is
the practice of taking the elements as pledges for the performance of covenants,
&c. This does not occur, so far as I have noticed, in the lives. but it occurs in
the Ciiin Adamnain, § 22, combined by a curious bit of syncretism with the
guarantee of the saints. The securities for the observance of this law were :
'grian 7 esca, dule De arcenae, Petar, Pol, Andieas jc ', i. e. sun, moon, and
the other elements of God, Peter, Paul, Andrew, &c. It is extremely common
in the secular literature, LU. 118'' (= R. C. vi. 165, V. Tr. p. 566) ; R. C. xvi.
32 ; Ir. Nenn. p. 126 ; Magh Rath, p. a ; Petrie's Tara. p. 34 ; Rawl. B. 503 f.

cxxxvi INTRODUCTION

sun worship, and is of course not exclusivcly Ccltic ; as neithcr are
those midsummer or St. John's^ fires on which there is a praetically
endless literature.

It is in accordance with the pre-eminence of the Celtic Sun and
Fire God that the solar should be the most prominent mythological
influence in Celtic hagiology. Those of our saints which exhibit
traces of this influence are, as we have already seen, Aed, Boetius
(Buite), Cainnech, Carthach, Ciaran of Saigir, Coemgen, Colman
Ela, Comgall, Fechin, Finan, Fintan, Ita, Lasrian (Molaisse), Maedoc,
Mochoemoc, Mochua, Moling, Molua (Lugaid), Samthann, and Tiger-
nach '^. We have also seen that in some of these cases the attraction
is probably due to the name. Lug is the Celtic Sun God himself;
Aed is one of the names for fire ; Buite means heat, Lassar (dim.
Laisren) means flame, Samthann may have been etj-mologized as
summer-fire (sam-thene) ^. In other cases no special reason can be
given. Locality may have had something to do with it, the habita-
tion or shrine of the saint having been at or near the seat of some
old heathen worship ; or approximation in the dates of their respective
festivals *.

^a' ; Kcating, ii. 230, 240, 244; cf. Iliad, ili. 104, 276 fT., xiv. 271 ff. A fine
examplc from the Icelandic Code is cited Orig. Island. i. 314 ; ' nu lieldr iOrS
griJom upp, en himin var&r fyr ofan,' i. e. now may earth uphold the peace, and
heaven above be its warranty.

• i. e. St. John the Baptist, June 24 (for the bonfires on this day cf. Aur. Leg.
pp. 363, 569). In the Irish Calendar, however, the sun festival, Beltene, was on
May I, Rhjs, H. L. pp. 519 f. Of the belief that these sacred fires preserved
cattle from disease we have an instance, C. B. S. p. 30. The Celtic wheels and
crosses are probably another relic of sun worship ; see on both subjects
Bertrand, Religion, Le^ons viii-xiv.

" See above, Part II. It is worth noticing how often saints of solar character
are associated together, Aed, § 33 ; Cain. §§ 14, 16, 27 ; Car. §§ 18, ig ; Coem.
§§ 17, 27 ; Co. E. § 3 ; Fint. §§ 3. 5, 13 ; Las. |§ 20, 24 ; Mochoem. §§ 8-10,
25 ; Moling, § 7 ; Mochua, §§ 2-5 ; Macd. §§ 8, 49 ; Lug. §§ 31, 43. The most
striking instance of this is the education of Molua by Comgall, Lug. §§ 15-24.
Of course, many of these conjunctions may be quitc historical.

' Other saints with names suggcstive of solar charactcristics not included in
this collection are Molaisse of Leighlin, and his namcsake of Inismurray ;
Daig, son of Cairell (C. S. cc. 891 ff. : 'hoc nomen . . . magnam Jlatiimani
sonat,' §2, cf. §§ II, 16). Brigifs name is fancifully etymologized ' breo-
saiget', i. e. fiery arrow, Cormac, p. 8; Fel,' p. xlv ; and certainly her legend
exhibils many traits of this kind, Tr. Th. pp. 527-8, 533-4, 537^ 539" (§§ 5-8.
60, 84, 92-3) ; British Saints, i. 265-6. Brigit has, morcovcr, heathen name-
sakes, e. g. Brigit banfile, i. e. ' the poetess ' mother of the three gods of poetry,
R. C. xxvi. 30-1 ; and her two hojnonymous sisters, goddesses respectively of
the healing and mechanical arts, Cormac, u.s. Rhys, H. L. pp. 74-7. This iden-
tity of name is a great occasion of transfercnce of myths. A classical instance
is that of Hippolytus, Lightfoot, Apostolic Fathcrs, I. ii. 453 ; cf. Saintyves,
pp. 339, 341. In the group of Neptunic saints I liave suggested that a popular
etymology connccting Abban with abann, a river, may have been at work.

* The policy of Christianizing heathen seats of worship and placcs of pil-
grimagc has, of course, becn very widely adopted, and on this also thcre is an

HEATIIEN FOLK-LORE AND MYTHOLOGY cxxxvii

The association of soiar saints witli persons wiiose namcs suggcst
similar associations is also worth noticing. Thc most striking in-
stance of this is in the S' life of Molua where it is said that Comgall
had fifty monks, ali named Lugaid '. Comgall was ordained by
a bishop Lugaid", as was Coemgen'. Cainnech's father was a
Lugaid*; Molua had a brother Lugair^ Fechin's mother was named
Lassar", Daig's sister had the same name'.

Of miracles apparently solar in origin which recur with greater
or less frequency wc may enumerate the following* : fiery manifesta-
tions at, or prior to, birth or during childhood', heavenly light

extensive literature. cf. Bede, H. E. i. 30, and my notes ; Harnack, Mission,
pp. 340-1, 475. This is especiallj' the case with sacred wells and trees ; see
below. pp. cxlix, clii ; cf. Saintyves, p. 331.

' Lug. § 17 note ; other instanccs of groups of saints with the sarae name
occur. Ail. § 13 ; Car. 5 50. A very curious inslance occurs in the Irish life of
Molaisse, where the saint descends to the infernal regions, and delivers ' Manann
the leper and thrice fifty namesalves of his ', Silva Gad. i. 21. This is a very
common feature in the secular tales, e. g. LU. 127'' 16 ff. ; LL. 123" 48 fT., 256"
31-2, 259" 46 ff. ; T. B. C. pp. 851 ff. ; Oss. Soc. iii. 150; Magh Rath, pp.
28S-92.

' Com. §§ II, 13. ' Coem. §5 10-12.

* Cain. § I ; cf. ib. 34, Dalua, hypocoristic for Lugaid ; Luigdech, Lug. 5 38
notc ; Lugtigern ( = Lug, the Lord), Ita, § 31 ; Mochoem. § 10 ; Findlug (= Fair
Lug), Car. § 34.

' Lug. § I ; cf. Car. § 34. ^ Fech. § i ; cf. Co. E. § 12 note.

' C. S. c. 898 (§ 16) ; cf. Lasrianus, Car. §§ 34, 39 ; Ita, § 31 ; Aed, Ci. S. § 9 ;
Aedan, Car. §§ 6, 25, 34, 35. I add a few references to the secular literature
where these names are probably significant. Lugaid, Cbir Anm. Nos. 58, 159,
199. All these have epithets suggestive of fire. Lugaid lamderg, or the Red-
handed, Mesca Ulad, p. 18 ; so Cuchulainn is called ' dorn-chorcra ', i. e. purple-
tisted, ib. p. 4. On Lugaid sriabderg, or the Red-striped, see above, p. Ixii ;
cf. R. C. xii. 127. Aed Abrat, Ir. T. i. 210-11. A group of these names in the
genealogy of Corca Laide, Misc. Celt. Soc. p. 24, cf. ib. 6, 32. According to
Cormac, Glossary, p. 2 (Trans. p. 5), Aed is a fire goddess, like Vesta.

^ I place first references to solar saints contained in these volumes ; then
references to solar saints in other collections ; e.g. Columba of Terryglass, C. S.
cc. 445 ff. ; Daig mac Carill, ib. cc. 891 ff. ; Finnian of Clonard, ib. cc. 189 ff.
(Irish life, L. S. pp. 75 ff.) ; Fintan of Dunbleisc, C. S. cc. 225 ff. ; a most inter-
esting life of this class is the Irish life of Finnchua of Brigown, L. S. pp. 84 ff.,
which also shows strong Scandinavian influence; the great Columba him-
self, though for him we have historical evidence better than for any other Irish
saint, has also attracted elements of this kind ; cf. Adamn. i. 28 ; ii. 7 ; iii. 3-3,
17-18, 23; on Brigit, see above, p. cxxxvi, note 3. I place iast [in brackets]
references to non-solar saints in whose lives similar miracles occur, and among
these I mark vvith an asterisk those cases where the main attributes of a saint
are of a different character, e. g. those of a water deity. Similarly we stiall find
miraclesof the latter type in the lives of solar saints. We need not be surprised
that these different elements should have got mixed as they fioated dovvn the
stream of time. Here also local juxtaposition may have played a part ; and on
the way in which one cyele of legends may attract and absorb other cycles,
cf. Monro's Odyssey, p. 3B3.

' Bo. § 2 ; Car. §§4,8; Com. §§5, 7 ; Fech. § 4 ; Ita, § 2 ; Maed. § 3 ;
Mochoem. § 7 ; Lug. §§ a, 15 ; Sam. § i ; Tig. §3 (cf. Saintyves, pp. 247-8) ;
C. S. c. 446 (§ 3); Finnian seems to have been conceived of fire, C. S. c. 189
LCap. 1. ai6 ; Br. i. § 3*, cf. ib. | 4 ; Dec. § 4*].

cxxxviii INTRODUCTION

accompanj'ing the saint', fantastic fire vvhich does no hurt', Iuminous
appearances at dealh or burial ', fire brought down from heaven ',
or supernaturally kindled^, fire carried or handled with impunity",
the fingers of the saint give light or fire', miraculous extinction of,
or deliverance from fire', daylight prolonged miraculously '", the
saint caught up to heaven", the saint and his belongings un-
touched by rain or snow'^, one very common form of the miracle
being that a book incautiously left in the open, or dropped in the
water by the saint, is uninjured by the wet'^; while the stream in
which he performs his ascetic devotions becomes hot'*. It is prob-
ably significant that in several cases it is one of these fire miracles

' Com. §§ 15, ig and note ; Fint. § 16 ; Ita, 523; Mochoem. § 12; Moling, §3;
cf. Cain. §§ 22, 27. 35, 36 note ; Fech. § 13 ; Fint. § 21 ; Las. § 29 [Adamn. iii.
21 ; cf. L. S. p. 144 ; Ba. § 14 ad fin.'].

" Fech. § 4 ; Fin. C. §§ 7, 16 note ; Sam. §§ i, 2; C. S. c. 459 (5 29") [C. S.
cc. 744-5 ; Capg. i. 222, ii. 192 ; cf. Elder Faiths, ii. 157, 216 ; Outer Isles,
P. 233I.

0 CoL E. § 36 ; Lug. § 53 ; C. S. cc. 461-2 (§§ 30-1).

* Ci. S. §§ 19. 24. 32 ; Fin. C. § 19 ; Mochua, § 4 ; cf. Cain. § 37 ; Car.
§ 27 ; Fechin, § 13 [Ab. § 34* ; Ci. C. § 30 ; Dee. § 28'].

» Aed, § 29 ; Ci. S. § 33 ; Com. §§ 43 4 ; Las. §§ 7. 25 ; Lug. §§ 3, 23 ; C. S.
c. 897, § II (probably Cain. § ig belongs here) [V. Tr. p. 10 ; Ab. § 13*].

* Car. § 49 ; Coem. § 5 ; Col. E. § 27 note ; Com. § 39 ; Fin. C. §§ 5. 26 note ;
Lug. § 17 ; C. S. c. 8g8, § 16 ; L. S. p. 87 ; cf. Coem. § 35 ; Fin. C. § 4 [Ail. § 40' ;
Rua. § 23 ; St. Malo, p. 138 ; C. B. S. pp. 29, 186. 261 ; Delehaye, p. 57 ; Aur.
Leg. p. 571. In V. Tr. p. 88 Ihis is a sort of ordeal].

' Bo. § 19 ; Cain. §§ 35. 39; Coem. § 18 note ; C. S. c. 447 (§ 6) [C. S. c. 647,
§ 5 ; V. Tr. p. 126 ; Tr. Th.p. 408" (§ i) ; Capg. i. 379 ; Colg. A. S. Vita Scnani,
March 6, § 11 ; Ba. § 14* ; Delehaj-e, p. 57].

' Cain. § 6 ; Ci. S. § 24 note ; Col. E. § 27 note ; Fint. § 6 ; Las. § 13 ;
Moling, § 17 ; C. S. 282 (§ 53 not in M' [Dec. § 35*].

' Cain. §§ 6, 18, 28, 40 ; Ci. S. § 9 ; Moling. § 17 ; cf. Fin. C. § 4 (in Car. § 27
fire protects the saint from his enemies ; cf. Moling, § 17 sub finem).

"> Col. E. § 24 ; Fech. § 20 ; Las. § 11 ; Lug. § 35 [Cron. § 9].

" Aed, § 16 ; Bo. § 17 ; Las. § 26 ; Macd. § 39 ; Lug. § 13. Notc that thcse
are all solar sainls.

'2 Aed, § 6 ; Bo. § 7 ; Cain. §§ 16, 28 note, 42 ; Ci. S. § 8 ; Com. § 8 ; Fin.
C. §§ 2, 18, 23 note ; Las. § 27 ; Mollng, § 19 ; Tr. Th. p. 540" (§ 100) ; C. .S.
c. 449, § 8; cf. Maed. § 47 [V. Tr. p. 124; Br. i. § 83*, cf. ib. § 6 ; N. and K. p. 321 ;
Ail. § 10'' ; Capg. i. 208, ii. 319. In the Irish life of Maignenn, Silva Gad. i. 44,
and in C. B. S. p. 202. this immunity from rain was caused by the saint's
' cochall ' or ' casula ' ; and in the lattcr case gave rise to the nicknamc ' casulam-
siccus', the exact opposite of the nickname ' cochall-fliuch ', or wet-cowl,
which occurs F. M. 1145J.

" Cain. § 18 note ; Maed. § 12; Moling, § 4 ; C. B. S. p. 39; Br. Coemgen.
c. 9 [Ab. § 36* ; Ci. C. §§ 23, 27 ; Aiiamn. ii. 8, 9 ; N. and K. pp. 150- i ; C. B. S.
p. 64 : C. S. c. 832 (§ 13 ; Capg. ii. 173 ; L. Land. p. 97 ^102' ; cf. Acc. Sen.
p. 107. In V. Tr. p. 284 this is proposed as a sort of ordcal : ' libros ucstros in
aquam mittite, et illum cuius libri inlessi euasscrint, adorabimus.' Bairre prevents
snow from melting, Br. Bairre, c. 4*].

'• Ci. S. § 29 ; Coem. § 18; Com. § 46; Fech. § 17; La-s. § 12 [V. Tr.
pp. 497-8. So Cuchulainn, when he bathes, makes watcr boil and snow mclt,
T. H. C. pp. 167-9,217; LL. ng" 5 ; Ir. T. i. 220. Thcrcisa very eurioustouch
in ihe lifcof St. Malo, p. 38, that he ncvcr fclt cold cven in thc bitterest weather].

HEATIIEN FOLK-LORE AND MYTHOLOGY cxxxix

performed by a pupil which caiises the master to dismiss him, as
being too advanced to remain under tutciage '.

Other miracles which are very possibly solar, and occur more
frequcntly in lives of that typc, are the miraculous opening of doors
and bars'' ; and, closely connectcd with these, the nunierousinstances
of the miraculous release of prisoners '. To the same type may be
referrcd an even larger class of miracles, in which some noxious
monster* is vanquished by the saint^; further those in which corn
and other products grow and ripen in a miraculously short space of
time", and the stories of saints hanging their garments on a sun-
beam '. Something of the same character seems to attach to those
legends in which special greatness is promised to an unborn child
if his birth can be delayed till the morning, the result generally being
attained by the mother sitting on a stone which is dinted by the head

' Coem. § 5 : Fin. C. §5 7,8; Lug. §§ 23-4 and note ; cf. Com. § 8 [C. B. S.
pp. 30, 186, 261]. The same result produced by a non-solar miracle, Aed, § 4 ;
Mochoem. § 10 ; C. S. c. 182 ; Rennes MS. f. 83". A secular parallel R. C.
xxvi. 8.

2 Cain. § 27 ; Col E. § 35 ; Com. § 51 ; Fint. § 17 ; Las. §§ 21-2 ; Moling,
§ 17; Fechin, § 22 i,cf R. C. xii. 334, 348 Irish lifej [Br. i. § 83*; Ci. C.
§ 19 note ; Adamn. ii. 35, 36; St. Malo, p. 72 ; Aur. Leg. pp. 122, 452 ; sudden
appearance within closed doors, V. Tr. p. 52, may be due to biblical influence,
John XX. 19, but it has analogies in the secular literature, e. g. LU. 130'' 28 ;
Bran, i. 3].

" Aed, §§ I, 28 ; Fech. § 22 ; Fin. C. §§ iSnote, 22 ; Fint. § 17 ; Moling, § 20 ;
Mun. §§ 22-3; Sara. §§ 7, 12, 22 [Ci. C. § 19; C. S. c. 104, § 5 ; Ab. § 6*; St.
Malo, p. 118; cf. Saintyves, p. 243; Aur. Leg. p. 689]. Other instances of
captives released by the intervention of the saints are Aed, §§ 23, 25, 27 note,
34 note : Ci. C. § 20 ; Ci. S. §§ 13, 31 ; Col. E. §§ 12 and note, 24, 30 ; Fin. C.
§§ 18 note, 22 ; Ita, § 32 ; Maed. §§ 4, 51 ; Mochoem. § 31 ; Tig. § 15.

* Ir. peist, from Latin bestia.

' Coem. § 18 ; Las. § 21 ; Lug. § 25 ; Sam. § 8 ; L. S. p. 140 ; Br. Colman
Ela, c. I ; Br. Coemgen, cc. a, 8 [C. .S. c. 832, § 13 ; Adamn. ii. 27 ; L. S.
pp. 56, 66-7 : St. Malo, pp. 57-8 ; C. B. S. pp. 6, 99 ; L. Land. pp. 24 (23),
104 (iio") ; R. C. XV. 441, V. 448 ; Capg. ii.354 ; Enda, § 28 ; Ab. §§ 16, 18, 24* ;
the hundred-headed ' peist ' in Ab. § 18 has an exact secular parallel, Oss. Soc.
iii. 130. The story in Rua. § 25 secms to be taken from the secuiar literature,
but 1 cannot trace it. The hero's name, Ferdomuin, ' man of the deep,' seems
to suggest some analogue of the Beowulf tale. (There is a Ferdoman, an
Ultonian hero, Magh Rath, p. 84.) For other secular instances cf. Ir. T.
i. 297-8 (= LU. iii''); Tain b6 Fraich, pp. 146-8, 169 (= LL. 150« 47 ff.) ;
R. C. xvi. 137 ; Acc. Sen. p. 68. I have already cited the curious passage in
which a ' peist ' is the embodiment of a pestilence, above, p. cxi, note i ; and
'pestifera ' is a not unfrequent epithet of these creatures : cf. L. Land. p. 24 (23) ;
' Serpens . . . gravi affligens pestilentia.' This also is not inconsistent with
the solar theory, cf. Ihad, i. 43 ff. Present day foll<-Iore in Ireland is full of
stories of these monsters, often said to have been subdued by St. Patrick ;
cf. Elder Faiths, i. 377].

' Car. § 21 ; Lug. § 26 ; C. S. c. 228 (§ 7), c. 272 (§ 29) ; Br. Coemgen, c 16 ;
cf Coem. § 34 ; Adamn. ii. 3 [Ba. § 9* ; N. and K. p. 148].

' Tr. Th. p. 539" ^§ 32) ; Colgan, A. S. pp. 119'', 499" ; Irish Penny Joumal,
p. 380". Isolated miracles of a solar character are Car. § 28 ; Cain. § 26; Ci. C.
§ 20 note ; Sam. §§ i, 5; Fin. C. § 14 note (cf. L. S. pp. 144, 361).

cxl INTRODUCTION

of the child'. This is a trait borrowed from tlie secular mythology.
The vvords of Aed's niother are practically identical with those of the
mother of Fiacha : ' Verily, unless the child come through my sides,
it shall not come any other way V

There is a very curious piece of folk-Iore in the notes to the Felire
at Sept. II. Sillan, a saint of Emlagh in County Louth had a hair
in his eyebrow which had this remarkable property : ' every one
who saw it in the morning died at once.' Molaisse of Leighlin
pulled it out, perishing himself thereby, but saving others. The fact
that this deadly hair only produced its eftect in the morning, and
that Molaisse is a name associated with flame, makes it probable that.
this also is a bit of solar mythology'.

It is further worth noticing how often epithets and similes are
used of these saints which, though perfectly legitimate as meta-
phorical expressions, yet suggest that they are a gradual christianiza-
tion of expressions vvhich once had a literal meaning*.

Another evidence of solar and fire worship is to be found in the
sacred fires kept perpetually burning at various Irish sanctuaries.
Here too an attempt is made to give a Christian complexion to the
observance, the fire is lighted at Easter, and so forth ; but of its
heathen character there can be no doubt °. We have evidence of
this custom in our lives", but there is much other evidence available.
The site of St. Mullins is recommended to Moling by an angel,
because there is 'a fire alive there for thirty years awaiting thee ' ',

' Aed, 5 I ; Las. § 4 (where note the Christian caveat inserted") ; cf. Dec. § 3.

^ LL. 290'' (also in Laud 610, f. 95*^^; otlier instances, Coir Anm. No. 273 ;
R. C. vi. 175-6 iwhere note thc Christian touch inserted).

^ Fel.^ p. 206; Fel.^ p. cxliv ; which is a Httle different ; cf. Grimm, i. 244.
Another curious httle bit of solar mytholo.gy is the tradition that the inhabitants
of the small island of Fuda in the Outer HeDrides were invincible by day, but
powerless after sunset, Outer Islcs, p. 185.

* Bo. § 17 (' sicut sol meridianus ') ; Com. § 5; Fin. C. § 29 ; Tig. § 14 ;
Coem. § 21 v' flammisorationum cius urimur'); Col. E. § i (' illuminatio diuina'5;
Fech. §§ 2, 4, 17; Las. § i ; Fint. § 21 (' facta est iacies eius quasi ignis ') ;
Mochoem. § 7 ; Sam. § 5. This comes out more strongly still iii thc Irish sourccs.
Molaisse of Ucvenish is ' a red flaming blaze ', ' a living fire ablaze ', Silva Gad.
i. 18, 34: Fecliin is a man ' of the brightness of summer ', and his mother is
' Lasair the blazing ' ; he was lo his earthly parents ' as light to darkness ', K. C.
xii. 320, 322 ; Moling is ' a blazing flame ', R. C. xiii. 102 ; his countenancc is
' as red as purple flame ', xxvii. 276, cf. ib. 272. Molaisse of Inismurray is ' in
cluimderg', i. e. the rcd-plumcd, Harl. 5280, f. 46^; Molaisse of Leighlin is
Massar di tlienid ', a flame of fire, LL. 372'' 12 (= Mart. Don. Apr. 18).

' Cf. Kcating, ii. 246-8 ; of coursc in primitive times there was a vcry practical
reason for prcserving certain fires wilh rcligious carc, viz. the difliculty of re-
kindling ; cf. MaccuIIoch, Wcstern Isles, i. 208.

« Ci. C. § 30 ; Ci. S. § 33 ; cf. Lug. § 3. Wc have a sacred fire prcserved in
a ccmetery, C. B. S. p. 30.

' Irish Moling, § 31.

HEATHEN FOLK-LORE AND MYTHOLOGY cxli

Tlic Irish iife of Maignenn mcntions three pcrpetiiai fires ' at
Kinvara, Kilinainham, and Inismurray ^. Patriclc proniised to the
futiire monastery of Berach ' living firc in it till thc end of the
vvorld ' '.

It has already been noticed in Part II that in the case of several
saints the solar character is combined, as in the case of the Greek
Apollo*, with that of a patron of animals, domestic' orwild". Of
the latter character the most charming instance is Ciaran of Saigir
with his woodland monlis, brother Fo.x, and the rest. And the story
how the Fox stole his abbofs shoes, and the Badger, as being slcilled
.in woodcraft, wassent to fetch him baclc, and how brother Fox aslced
forgiveness and did penance by fasting is one of the most delightful
things in hagiological literature '. Often does the saint interpose
to save a hunted animal from its pursuers", or renders fierce animals
tame', or feeds starving wolves out of the herds which he tends^".

' 'tene beo bithbeo,' lit. fire living ever-living.

' Silva Gad. i. 42 ; on the last-named cult see Wakeman's Antiquities of
Inismuriay, p. 55.

^ Br. Berach, § 4; the promise of the angel to Maedoc that Drumlane should
have 'one of the three most lasting fires in Vi Briuin ' secms to refer rather to
the virtue of hospitality, for this was to be ' ar betachad ' , i. e. for entertainraent,
Br. Maedoc, c. 57. According to Acc. Sen. there were three perpetual fires in
Ireland, Cashel, Kildare, and CoIumcille's (^? Durrow), p. 148 and note. On
St. Brigit's fire at Kildare cf. Gir. Camb. Opp. v. 120-2 ; no male was allowed
to entcr within its precincts. This fire was extinguished by order of the Arch-
bishop of Dublin in 1220, Brit. Saints, i. 266. A very interesting trace of solar
worship is preser\-ed by Cormac in his glossary, p. 25 Trans. p. 94;, s. v. iiicielba,
which is explained as ' names of idol altars, by reason of what they used to mark
on them, namely, forms ^delba» of the elements they adored, uerbi gratia /oriita
solis in altare\ With this may be compared the curious note in the Egerton
copyof Amra Coluimcille of a priest in Tirconell who built a church, '7 dorigni
alt(iir glainidhe, 7 dorigne delb grene 7 esco,' i. e. and made an altar of glass,
and the form of the sun and moon, R. C. xx. 428.

' Cf. the herds of the sun, Odyss. i. 8, xi. to8 ff., xii. 127 fT., 263 flT., 322-3.

' Aed, § 9 ; Bo. §§ 20, 24 ; Ci. S. § 21 ; Coem. § 7 1 Br. Coemgen, c. 5) ;
Moling, §§ 16, 21 ; Fel.- p. 88 (cf. Ciaran of Saigir) [cf. ib. 256, where Mac Oige
seeras to be a sort of analogue of Pan, Columba still bears this character in
the Hebrides, Outer Isles, pp. 222, 232, 238. In the secular literature luchna
Echbcl has the sarae function, R. C. xv. 308 ; Acc. Sen. p. 36].

* Bo. §5 13, 14 ; Cain. § 36 cf. Z. C. P. i. 64) ; ib. § 42 ; Ci. S. §§ a, 10, 11 ;
Coem. §§ 9, 16, 19, 24, 27 ; Maed. §§ 5, 7, 12, 22, 25, 30; Moling, §§ 22-4, 27 ;
Lug. § 33 [Ab. §§ 7, 31, 35' ; Ail. §§ I, 44'].

' Ci. S. §§ 5-7 ; cf. C. S. c. 456 (§ 23) [a similar story in the Anglo-Saxon
life of St. Neot, see my Life and Times of Alfred, p. 55]. The fox appears in
his traditional character also Mol. §§ 23, 24 ; cf. Coem. § 38; Fint. § 9 [L. S.
p. 121, cf. C. S. c. 918, § 6]. Other cases of aniraals being regarded as monks
are Cain. § 36 [Ab. 5 49*].

' Cain. § 43; Coem. § 19; Maed. § 7 [Ail. § 44*; L. S. p. 121 ; C. B. S.
pp. 164, 186; L. Land. p. 129 1^137)]; on the other hand Columba slays a
hunted boar with a word, Adamn. ii. 26.

' Aed, §§ 9, 10 note ; Bo. § 14 ; Cain. §§ 4, 8 ; Coem. § 27 ; Maed. §§ 12, 30 ;
Brigit, cc. 32, 109 [Mun. § 13 ; cf. C. S. c. 937].

'" Coem. § 9 ; Maed. §§ 5, 22 ; cf. § 25 [Ab. § 7* ; Ci. C. § 5] ; cf. Lang, Myth

c.xlii INTRODUCTION

The most curious instance of tliis is in the hfe of Molua' who is said
to have founded an annual feast for the benefit of the wolves.
Miracles are wrought on behalf of wolves-, and wolves obey the
saints' bidding', or execute their vengeance'. Ailbe, like Romulus
and Remus, was suckled by a she-wolf, and to the end of his life
acknowledged this ' kinship by the milk ' ; Bairre was fostered in
the same way°. Colman mac Luachain had a standing covenant
with wolves". In the secular tale of Bruiden da Derga, the monarch
Conaire has seven wolves as hostages for the agreement that wolves
shall not touch more than one calf a year from each byre in Ireland '.
With these tales may be compared the curious statement of Camden
that the Irish took wolves as gossips, and prayed for them as if they
were human beings*. AII this tcnds to show that the wolf in

and Ritual, ii. i8o [158I. This is always quoted as an instance of the sainfs
great kindness to animals. The feehngs of the eaten animals do not seem to be
considered.

' Lug. § 33; cf. Moling, § 27, though there the guests are foxes, not
wolves.

' Bo. § 13.

' Bo. 5 14 ; Coem. 5 9 ; Br. Cnemgen, c. 14 ; Fech. § 7 ; Fin. C. 5 24 ; Lug.
§ 33 ; C. S. c. 390 {i 59, not in M) ; Tr. Th. p. 541'' (§ isg^ [Ab. § 31* ; Ber.
5 8 ; Ger. 5 6 ; Mun. § 3 ; V. Tr. p. 12 ; C. B. S. pp. 10-11, 263 ; N. and K. pp.
193-4 ; Capg. ii. 199 [. ; St. Malo, p. 153; Brev, Aberdon. Pars Hiem. Propr.
Sanct. f, 26 v". In many of these cases it will be seen that the wolf takes on
itself the function of some domestic animal which it has killed, It is possible
that some of the stories of wolves tending cattle may be intended to account
for the origin of the domesticated dog, cf. especially Capg. ii. 200 ; but other
animals act in the same way ; lions, Br. i, § 85 ; a hawk tends poultry, Tig.
§ 16I.

* Ci. C. § 30 ; here it is probably significant that the crime which the vvolves
punish is that of extinguishing a sacred fire. Other mentions of wolves, Aed,
§ 22 ; C. S. c. 82B !,§ 2).

^ Ail. §§ I, 44 ; Ba, § i ; other instances, F<51. ' p. Ixxxv ; Fel.* p. 120 ; cf.
Coir Anm. No. 213 ; Macculloch, Childhood, p. 277. We find childrcn of Apollo
by raortal womcn exposed and nurtured by wolves, Lang. Myth aiid Ritual, ii.
221 [200]. Cii allaid (wolf), as a man'sname, p. clix, note 3.

^ ' lotar tra chugci faolchoin an dairc, 7 ligsitt a chuaranna . . . on mud na
con tairisi .i. na con tigi ; . . . 7 isbert friu : " bid sund dogrcs ; 7 in Ila dobertar
mo ainmsi a n-cterguidhi cugcaib. is cett dib can dcrgad for nech in laithi sin,'' '
i. e. the wolves of Ihe forest came to liim and licked liis shoes likc domestic dogs.
And he said to them : ' Be here continually ; and the day that my name is men-
lioned to you in intercession, you must not commit raven [lit. rcddening] on
any one,' Kennes MS. f. 86".

' R. C. xxii. 166. Hostages exacted from birds and rivcrs, Misc. Celt. Soc.
p. 4. Blood covcnants with animals, Macculloch, u. s. p. 250 ; Lang, Myth and
Ritual, i. 138 [139].

" ' Lupos sibi adsciscunt in patrimos, quos c/iari C/irist appcllant, pro eis
orantes et bene precantes, et sic se ab illis lacdi non uercntur,' Britannia, ed.
1607, p. 791 ; Gibson'sTransI. ed. 1722, ii. 1420, Camden gives as his authority
J. Goode, an English pricst who was schoolmaster at Limerick c 1566; cf R. C.
viii. 197. which first guided me to the passage, To this day caiiiieas Chriosd
(lit. Christ-friendship) is ihe rcgular Irish name for gossipred.

HEATIIEN FOLK-LORE AND MYTHOLOGY cxliii

pagan Ircland was a sacred aniinal, and associated with the cult of
the sun '.

But vvolves are not the only animals for whose benefit miracles
are vvrought'; nor are they the only animals vvho render service
to the saints. Various dead animals are raised to life ", the most
common case being whcre animals which have been killed and
eaten, generaliy for the entertainment of the saint, are restored
whole and entire*. This is a regularly recurring foll< tale. One
of the best examplcs of it is in the Icelandic story of Thor and the
Peasant ^ Where the cooked or eaten animal has been stolen, it
is often made to notify its presence in the cauldron, or in the interior
of the thief '. In one case the ear of the stolen animal protrudes
from the thiefs mouth ' ; in other cases the stolen flesh cannot be
cooked at all*, or turns putrid at once'.

The idea of animals helpful and friendly to men is one vvhich is
very widely diffused in folklore'"; and it is abundantly represented
in the lives of Celtic saints. Stags plough "' or dravv a cart or
chariot"; they carry the saint's books", and other burdens", or

' This would agree with one possible interpretation of the epithet AvKeios
applied to Apollo.

' For animals saved from the hunter see above, p. cxli, note 8. Tr. Th. p. 528"
(5 13^ ; cf. Capg. ii. 4'4-i5-

' Ail. § ai note ; Bo. § 20 ; Ci. C. §§ 2, 5 ; Fech. § 6 ; Moling, § 22; Lug. § 34 ;
V. Tr. p. ra ; cf. Macculloch, Childhood, p. 84.

* Ab. § 7 ; Aed, § 15 and note ; Bo. § 24 ; Ci. C. § 5 and note ; Enda, § 30 ;
Fin. C. § II ; Mochua, § lo; C. S. cc. 173 (§ is), 205 (§ 27), 230-1 '§ 13"!, 390
(5 58, not in M\ 910 ,§ i3~: ; Tr. Th. pp. 26" (§ 63), 540'' (§ 113) ; L. S. p. 31 ;
R. C. xxvii. 286 8 ; Rennes MS. f 83" ; Ir. Nenn. p. 80 ; Capg. ii. 201, 209, 299 ;
C. B. S. pp II, 78, 260 ; Aur. Leg. p. 450 ; cf. Z. C. P. iii. 4.

* Icelandic Reader, pp. 204-5: where note the command, found also in some
of the Celtic instances, not to break any of the animars bones; cf. Grimm, i.
184-5. A dismembered man is restored in the same way, V. Tr. p. 198 ; British
Saints, i. iii ; Oikneyinga Saga, i. 279 (R. S.}. Cf. Macculloch, Childhood,
pp. 93, 102, 109; Myth and Ritual, ii. 37 [13].

* Bo. § 24; Coem. §10; C. S. c. 919 (§ 9, this ram had a proper name,
Bethanus), L. S. p. 12; V. Tr. p. 180 ; C. B. S. p. 203 ; so the flesh of the stolen
oxen of the Sun bellowed on the spits : ^ouiv 6' ihs ylyvfTo <pojvrjj Odyss.
xii. 396.

' Maed. § 50.

' Bo. § 12; C. S. c. 666 (§ 24~) ; cf. Fel.'' p. 228 ; Ir. Nenn. pp. 216-18; Gir.
Camb. Opp. v. 117 ; C. B. S. pp. 11, 15, 78, 260.

» C. S. C.667 (4 25 V

'" Matculloch. Childhood. chap. VIII. For wild animals acting as shepherds,
&c., see above, p. cxlii, note 3.

" Ail. § 32 note; Car. § 25; Fel.* p. 72 ; horses come of iheir own accord to
harrow. Cron. § 13.

'- Dec. § 29 ; Mochua, § 7 ; Rua. § 19 ; Silva Gad. i. 59 ; Br. Berach, c. i8 ;
C. B. S. pp. 10, 38-9, 164 ; L. Land. p. 134 > 142 .

" Ber. § II ; Ci. C. § 25 ; C. S. c. 231 J 14") ; Rennes MS. f. 79" ; cf. Tr. Th.
p. 407'' (§ III) ; Silva Gad. i. 39 (a ram; ; L. S. p. 120 ^a fo.\).

" Mochua, § 10 ; C. B. S. p. 39; L. Land. p. 96 (loi) ; a stag holds the
painter of a buat, C. B. S. p. 257.

cxliv INTRODUCTION

allow their horns to be used as a book-rest '. Does fumish milk,
like covvs^; though this is rather lookcd down on as a woman's
miracle'.

The otter also is a friendly animal, and brings fish for its patron's
needs*, or dives for the book which he has dropped in the water\

Often the saint's place of settlement is fixed by the appearance
of animals, whether foretold beforehand, or accepted on the spot
as an omen". His burial place is determined in the same way'.

' Cain. 5 36 ; Maed. § 7 ; L. S. p 123.

^ Ba. § 4 ; Br. i. § 4 ; Cain. § 30 ; Coem. 5 31 ; cf. Br. Coemgen, c. 14, Br. Mac
Creiche, c. 2, where the doe deposits her milk in the hollow of a stone (with
this cf. Campbell, Superstitions, pp. 22. 122, 156, 162, 179. 185-6, 193 ; Martin,
pp. 67, 110, 391 ; Christian Inscriptions, ii. 531 ; Rua. § 24 ; Aur. Leer. p. 583.
Secular parallels, Keating, ii. 178; C6ir Anm. No. 26; Acc. Sen. p. 182 and note.

' Ail. § 31 ; cf. V. Tr. p. 72 A fawn taltes the place of a calf, C. S. c. 834
(§ 18) ; so in some of the wolf storics citcd above. The most curious case of this
kind is in R. C. vi. 187, where a cauldron has the samc elfect ; cf Macculloch,
u. s. p. 244. This, as we shall see, probablj' rests on the idea of ' sight shifting '
on the part of the deluded animal.

* Br. i. §62, ii. § 50 ; Br. Coemgen, c. 16. This otter was repaid with base
ingratitude, as the monk tried to catch him and make a purse of liis skin. i^Thc
otter's skin is supposed to have magical povver, Campbell, u. s. pp. 216-17;
Martin, pp. 159, 391.) In this conncxion the proper namcs Faeldobhair otter\
Maeldobharchon tslave of the otter") may be noted, F. M. i. 302, 308. Tliere is
a legend of Brendan and a man named Dobarchu (otter) who was turned into
an ottcr (dobran) by Brendan as a punishment. His doscendants, the tJi
Dobarchon of Thomond, do not touch salmon (printed by 0*Crady from Book of
Lismore, in Melusine iv. 298 ; it also occurs in thc Br. Brendan, c. 53. This is
rather different from the abstinence from tiie flesh of the totem animai, which
I have not found in the saints' lives, though it occurs in the secular litcrature,
e. g. LL. 120'* 14 ; R. C. xxii. 20, 24, 26 ; lar-Connaught, p. 27 note). Otters
did special service to St. Cuthbert, Bede's Prose Lite, c. 10.

^ Br. Coemgen, c. 9 ; a seal does the like for St. Cuthbert, Capg. i. 217.
A seal fishes for Mochua of Balla, L. S. p. 144. A wild boar cuts wattlcs for
Ciaran of Saigir, Ci. S. § 5. One of the prettiest of these stories tells how
Colman mac Duach had a cock, a mouse, and a fly. Thc cock nsed to crow
when it was time for mattins, the mouse would rub his ear to wake him when
he had slept the .allottcd time, and the fly would settle on the line of his Psalter
at which he left ofl' reading, to keep his place lor him, Colgan, A. S. p. 544" ;
Keating, iii. 72.

" Boar, Fin. C. § 8 ; Mochoem, § 14 ; Rua. § 3 ; C. S. c. 199 (§ 18'), c. 909
(§ 9) ■> V. Tr. p. 190 ; C. B. S. pp. 33 4, 67 ; N. and K. p. 202 ; Capg. i. 249 ;
sow, C. B. S. pp. 8-9; R. C. V. 443 ; L. Land. p. 77 (80) ; stag, Ber. § 11 ;
Ci. C. § 25 ; C. S. c. 231 (§ 14") ; wolf ib. c. 912 (§ 17) ; ox, C. B. S. pp. 147-8 ;
cows, Lug. § 28 ; horse, C. B. S. p. 258 ; dove, ib. p. loi ; cf. also Maed. § 37 ;
Silva Gad. i. 25. Thisalso is widely dirt'used in folk-lore ; cf. Grimm, Mythology,
iii. II 39-41, iv. 1646 ; Myth and Ritual, i. 268 1278 , ii. 94-5 (70 11. In C. B. S.
p. 99 is a curious account of a place of scttlenicnt belng dcterniined by throwing
an altar overboard, and following where it camc to land. This seemsa Christian
version of the way in which the pagan Norsemen chose their settlenicnts in Icc-
land by throwing overboard the piliars of the high-seat and noting where thcy
driflcd to land, Landnama, i. 6, ii. la, iv. 9, v. 9 ( = Orig. Island i. 21, 67, 188,
220) ; Kormakssaga, c. 2. The like is done with tlie coltin of a man who dicd at
sea, Landn. i. 18 (Orig. i. 37-8) ; cf. Dcclan's stone, Decl. § 15.

' Lug. § 53 ; C. S. c. 107 (§ 9) ; N. and K. p. 1 79 ; V. Tr. p. 252 ; Capg. i, 503 ;

HEATHEN FOLK-LORE AND MYTHOLOGY cxlv

It is clcar that the idcas underlying many of these stories go
back to a time whcn no hard and fast line was drawn between
mcn and aninials, whcn it secmed qiiite natural that the language
of animals should be understood by men and vice versa', that an
animal should have human understanding and enter into a nian's
thoughts^; that covenants should be made with them, which might
be treacherously violatcd^.

An idea which recurs frequcntly, both in the lives of saints and
also in the secular literature, is that a spccial virtue attaches
to animals with particular ' points ' of colour or markings ;
red animals with white heads*, white animals with red ears',

cf. Saintyves, p. 385. Several of these stories have evidently been influenced
by I Sam. vi. 7 ff., which is expressly referred to in N. and K. So the
boundaries of the saints' territory are marked out by animals, Br. Ciaran S.
c. 3 ; C. B. S. p. 187 ; St. Malo, p. 62. ' In the North of India a goat is turned
loose along a disputed bordcr-line, and where he shivers, there is the mark set
up,' Lyall, Asiatic Studies, p. 14. Animals track out saints in their retirement,
Cain. § 43 ; Coem. § 7. Children also determine the place of a saint's burial,
C. S. c. 108 (5 10).

' Bo. § 31 ; Moehua, 53; Z. C. P. iv. 294, v. 32 ; Oss. Soc. iii. 64. Contrast
Herodotus' naive scepticism as to the talking doves of Dodona, ii. 57.

- Br. Coemgen, c. 16 ; T. B. C. p. 899.

' For the covenants see above, p. cxlii. There is a curious story how Cormac,
son of Tadg, violated the covenant which his father made with the badgers, Cbir
Anm. No. 239 and note ; Three Glossaries, pp. xlii ff. Of the kindred primitive
idea that there is no hard division between animals and deities I see no trace in
the Latin lives ; but there is a possible trace of it in the Irish life of Molaisse of
Devenish ; ' dochuaid co hiflern, 7 cocholl do chroicnib broc ime ; 7 is uadh
ainranightcr in brocainech .i. mionn maith do mhinnaibh Molaise ; 7 minleadban
ina laim do toghairm in druith .i. Manann clamh ; co tuc Dia do a hifernn e cona
tri caoca comanmann maille fris,' i. e. he went to hell with a cowl of badger-
skins about him ; and it is from that that he is called the badger-faced (i. e. [the
cowl is] a noble relic of the relics of Molaisse^ ; and a little strip [of the skin]
in his hand, to summon the jester, Manann the leper ; and God granted him to
him out of hell, and thrice fifty of his naraesakes together with hira, Silva Gad,
i. 21. In the curious piece, Baih Briaui, in which the saints of Ireland are
enumcrated by their nicknames or kennings, Molaisse is alluded to as * in brocc-
ainech bindcorach o Loch Erne ', i. e. the sweet-choired badger-faced one of
Lough Eme, Harl. 5280 f. 46 v° (also in Egerton, 1782% We have seen that
Molaisse has solar characteristics ; here he seems to show traces of an animal
god. The two are not inconsistcnt ; cf. the Egyptian ram-headed Sun-god,
Ammon Ra, and the Greek Wolf-Apollo, if that be the etymology of Ai5«ios,
Myth and Ritual, ii. 126-7 (i°3'' 215 1194), 220 fl". 1 199 fj.). Another possiblc
instance is the Welsh saint Arddun BenasgeIl,or thewing-headed, BritishSaints,
i. 167, who reminds us of Hermes and his ' enchennach ' or bird-gear, as the Irish
called it, Togail Tr6i, 258 ; R. C. xxii. 18. Names like Cendreithi, Cennmairc, i.e.
ram-head, horse-head, Misc. Celt. Soc. p. 46, Echbel, horse-mouthed, v. s.
p. cxli, note 5, Cendcait, Cat-head, L. S. p. x.xxvii, Coincenn. Dog-head, Ab. § 22
note, maypoint in the same direction. A cat-hcaded god, Cbir Anm. No. 241.

* Ci. S. § 30 ; Enda, § 22 ; Fin. C. 5 12 and note ; Ita, § 26 ; red with white
foot, Br. Ciaran S. c. 31 ; red in front and white behind, C. B. S. p. 49; red
hornless, LU. 54'' 29 ; Acc. Sen. p. 198.

' Ail. § 34 ; Fin. C. § 24 ; Lug. § 28 ; Three Homilies, p. 58 ; R. C. viii.
54 note ; xiii. 40 (= LL. 2^5^ 25), xxiv. 143, 147 ; Bran, i. 58. 62. Such kine

PLUMMER k

cxlvi INTRODUCTION

&c. The niilk of cows of a single colour had magical proper-
ties \

But apart from all mythological and magical associations there
seems evidence that the early and mediacval Irish were realiy lovers
of animals, and that the saints shared this quaHty to the full ^ The
benevolence of Ciaran of Clonmacnois embraced the whole irrational
creation ', the little bird lamcnted Molua who ' never had worked the
woe of living thing ' *. The same Molua had a tame partridge,
Cronan a tame stag, Moling a tame fox ". Cainnech inflicted a
terrible penance on a vvoman for cruelty to a dog". The swans on
Killarney come at the call of Cainnech ', and those on Lough Foylc
at the call of Comgall ". Swans carry Columba of Terryglass from
island to island ', or sing to Colman Ela and his monks to console
them at their work '" ; and seabirds wing their flight to save a drown-
ing child ". Wild animals would gather round the hermit saints'^ as
they have done round many an Indian ascetic in earlier and later
times. Even the blackbird that built on St. Coemgen's outstretched
hand", or thewren that nested in St. MaIo's cowl" could probably bc

seem to have been regarded as belonging specially to luchna Echbel, whom we
have noted as a patron of cattle, p. cxli, note 5. 0'Reilly gives the foUowing
gloss : earca luchna .i. ba finda odearga, i. e. Iuchna"s kine, that is, white cxen
with red ears ; cf. R. C. vi. 187, xv. 4^9, xx. 250 ; Corm. Gloss. p. 20 ; Transl.
p. 72 ; horses with the like peculiarity, Ir. T. II. ii. 191.

' R. C. XV. 427, 439 ; Ir. Nenn. p. 124 and note xviii : Gir. Camb. Opp. v. 89;
Kenncdy, Fictions of the Irish Celts, pp. 293 ff. ; cf. C. B. S. pp. 147-8 ; Griram,
Mythology, i. 54-5, iv. 1302-3. With the uncanny animals in Ab. § 24 ; Br. i.
§5 72, 75, compare Ir. T. i. 282 ; Oss. Soc. v. 80 (T. A phantom animal is brought
on thc stage to bring about a man's deserved death, Ber. § 22. See Addenda.

^ Oftheir fondness forchildren see a beautiful instance, Lug. § 43; cf. Bencn
and Patrick, V. Tr. p. 36.

" Ci. C. § I note. * Fel.' pp. 56, 182.

^ Lug. § 34 ; Cron. § 8 ; Mol. 5§ 23, 24 ; cf. Brigit, c. 127 ; we hear of tame
cranes, C. S. c. 648 ; L. S. pp. 124-5 ; cf. Adamn. i. 48 ; doves, C. B. S. p. 262 ;
robin, N. and K. p. 170 ; crow, Fcl. p. 112 ; a cat, wren, and fly, Z. C. P. v. 33.

« C. S. c. 378 (§ 34, not in M). ' Cain. § 38.

' Com. § 40 (a pathetic story) ; cf Tr. Th. p. 54'' (§ 127).

• C. .S. c. 456 (§ 25). ^" Br. Colmaii E. c. 3 ; cf. Ab. § 35 note.

" Cain. § ai.

'* Ab. § 35 ; Coem. §§ 16, 24 ; Capg. i. 209 f. (Columban, cf. ib. ii. 5-6.

" Br. Coemgen, c. 10; Gir. Camb. Opp. v. 116; cf. C. S. cc. 200 ',§ 20),

453 (§ ^7^-

" St. Malo, p. 76; thc same story is told ol St. Avitus in almost idcntical
words, A. S. Junii, iii. 356". For thc wren as ' magus auium ', Mol. § 22, and
note ad loc, cf Silva Gad. i. 56-7. The wren was cursed by Moling for killing
his fly, and that is the reason why the vvren is perseculed, Irish Moling. §§ 73-4 ;
cf. Elder Faiths, ii. 147 iX. For birds rescued by saints, see Ci. S. § 2 ; Mol.
§ 23 ; C. B. S. p. 262 ; and a quaint story in Capg. ii. 396. With Brendan's
birds that chant thc hours, Br. i. § 27, cf. Aur. Leg. p. 670 ; Bran, i. 7 ; Acc.
Sen. p. 202. On the other hand birds have to be silenced, Cain. § 25 ; kcpt ofT
crops. &c., Ail. § 43 ; C. S. c. 193 (§ 7); C. B. S. p. 170; L. Land. p. 11 (9) ;
0'Hanl. ix. 283. St. Coemgen cursed the ravens of Glcndalough, Gir. Camb.
Opp. V. 113.

HEATHEN FOLK-LORE AND MYTHOLOGY cxlvii

paralleled froni the annals of Indian asccticisin. Wc niay well
believc inany of these things to be true, without supposing them to
be miraculous ; though we may agree with the spiritof Bede's reinark,
that the inore faithfully man obcys the Creator, the more he will
regain his lost cmpire over the creature '.

An idea common both to thc ecclesiastical and secular literature is
that souls and other spiritual beings appear in the form of birds ;
angcis and blesscd souls as doves or swans, lost souls and demons as
ravens and other birds of evil wing"; while in Paradise birds are
found among, but seem to be distinguished from, the angels '.

After this long digression, occasioned by the apparent connexion
of certain animals with solar myths, we have next to consider the
influence on Celtic hagiology of the cult of the Celtic water deity. As
has been already noticed in Part II, the saints which seem to show
traces of this influence are Abban, Ailbe, Bairre, and Declan ; and
they all belong to the south of Ireland*. Among miracles which
seem to be of this character are the following" ; walking", riding', or
driving^ over water; crossing water on a garment', dividing" or

' Vita Cudb. c. 21 : ' nos idcirco . . . creaturae dominium perdimus, quia . . .
Crtatori . . . seruire negligimus.'

- Br. i. § 26 ; C. S. cc. 182, 446 (§ 3) ; L. S. p. xiii (= Mart. Don. May 16) ;
V. Tr. pp. 21, 114, 414 ; MS. Materials, p. 530 ; R. C. ii. 200 ; i.x. 494 ; xiv. 32,
44, 48 ; XV. 468 ; Rawl. B. 512, f. 143"^ ; C. B. S. p. 192 ; Keating, iii. 220 ; A. S.
p. 31; Pagan Ireland, p. 140; Elder Faitlis, i. 147; Macculloch, Childhood,
p. 112 ; Grimm, ii. 828, iv. 1571. A bird as symbol of the birth of a saint, C. S.
c. 189.

' Seethe Fis Adamnain,§§ 6, 7, in Windisch Ir. T. i. 174-5 ; Rhys, F. L. i. 217.

* There seem some traces of the same influence in a northem saint not
includcd in these volumes, Mochta of Louth, C. S. cc. 903-5, 909 (§§ i, 3, 5, 10).
Brendan of Clonfert comes to some extent under the same category.

^ As before, I bracket references in which water miracles are ascribed lo
otlier than water saints, and within the brackets I mark with an asterisk those
cases in which they are ascribed to saints of the other, or solar, cycle.

« On the sea, Ab. § 12 ; C. S. c. 246 (§ 22, Ailbe, but not in M), Ail. § 46
[Com. §§ 15, 35* ; Maed. § 20* ; Moling, § 5* ; C. S. c. 389 (§ 57. not in M) ;
L. S. pp. 72 3 ; Fel.- p. 40] ; on a lough [Aed, § 23* ; Cain. § 42* ; Coem. §§ 20,
23, 24*; Maed. § 10 V*; C. S. c. 286 (§ 57*, not in M), cc. 749, 832 (§ 13),
900 (§ 25*)] ; on a river [Col. E. §§ 11, 12']. Of course this is a case where
biblical influence is possible ; cf. Tr. Th. p. ^^g'' (§§ 97-8). For instances in
the secular literature cf. T. B. C. p. 159 ; R. C. xxi. 156; Magh Rath, p. 84.

' Ba. § 9 note ; C. B. S. pp. 132-3 (also Bairre) [Maed. § 32*] ; cf. Acc. Sen.
p. 107 ; Iliad, xx. 228. It is possible that some of these stories may have arisen
from the habit, common to manj' languages, of applying the term sea-horses to
ships ; dKos tiTTroi, Odyss. iv. 708 ; Anglo-Saxon, y»5-hengst ; Icel. unnar hestr.

' [Fin. C. § 16 note* ; Maed. §§ 12 (marsh), 21 (sea), 37 (lough)*.]

' Ail. § 4 [Cain. § 45* note ; Enda, §§ 8, 11 ; Mochua, § 9*] ; cf. Saintyves,
pp. 254-5 ; Rhjs, A. L. p. 308 ; and Ino"s Kp-qSffivm', which supported Odysseus
in the waves, Odyss. v. 346 fl". The cases of saints crossing the watcr on stones
will be dealt with in a different connexion.

'» Ab. § 30 [Bo. § 16* ; Cain. § 4* ; C. B. S. p. 6a ; Car. § 64*]. Here again
biblical influcnces may be at work.

cxlviii INTRODUCTION

driving back' thc sea or rivers, diverting streams^, or causing theni
to flood miraculously '; preservation not only in', but undcr thc
water for considerable periods of time ''■ Colman mac Luachain, as
a child, was a night and a day under the river Brusna, and the water
animals came and ran races before him to weicome him, as if they
would say : ' Welcome to thee, Colman, Lord of this vvater and of the
land ; thee will we serve for evcr ' ".

This passage may serve as a transition to the numerous cases in
which animals for domestic use are produced from the water', to
which they generally return when their appointed work is done''.
For good or for evii, very special powers are ascribed to water ',
among others that of giving revelations to thosc who can understand

• Ab. § 17 ; Ail. § 45 : Decl. § 16 [Com. §5 24, 48* ; Lug. § 19* ; L. S. p. 65 :
Br. Mac Creiche, c. 8 ; St. Malo, p. 39 ; R. C. v. 435-6] ; an interesting secular
instance, R. C. xvi. 76-7 and note.

^ [C. S. c. 831, § 8 ; c. 928, § II ; in the lattcr case the miracle was wrought
in order that the noise of the water might not disturb the sick in the monastic
infirmary.]

' [Ci. S. § 18* ; Tr. Th. p. 532" (5 47) ; V. Tr. p. 256. In Ci. C. § 31 notc
water miraculously envelopes a naked saint to spare his modesty. ] The druids
likewise caused floods, Ir. T. II. ii. 143; M. and C. ii. 288, Poets and ollavs
(who, as we shall see, are closely akin to druids) dry up waters by charms and
satires, and cause thcm to flow by praise, T. B. C. p. 789 ; Oitte, p. 22. Rivers
rise of themselves against eneraies, like the Scamanderagainst Achilles, T. B. C.
pp. 194-5 ; Iliad, xxi. 305 fT. The druids of rival hosts contend with onc another
to cut off or restore the supply of water, Keating, ii. 320. The cases of water
drying up if touched or used by impure persons will be dealt with in another
conne.xion.

' Ab. 5 17 [Cain. §§ 6, 21 and note * ; L. S. p. 65] ; a good secular parallel, LL.
126'' 14 ff. For prostration on thc water see above, Part IV, p. cxvi. A saint
thrown into the watcr without being wetted, Maed. § 47*.

^ Ab. § 30; C.S. c. 909, § 10 [Com. § 23*; Cron. § 3; Rua. § 13; Brev. Aberdon.,
Pars Hicm. Propr. Sanct. fl'. 24 v", 26 v° ; Fel.- p. 244] ; cf. Iliad, xxi. 238.

^ Rcnnes MS. f. 77" ; a picture which recalls Iliad, xiii. 27-8.

' Sea [Maed. § 31*; Rua. §18; C. S. c. 673]; Lough [Cain. § i notc*;
Cron. §24; R. C. xii. 346, 348 (Fechin)*]; River [Ci. S. §31*]; Fountain,
L. S. p. loi. Cuchulainn's famous horses had come i^rom loughs and returncd
thither after his death, LL. 121" 32(5"., 121'' ^ff.; cf. Pagan Ireland, pp. 166,
304; Elder Faiths, ii. 127-130, aai ; Campbell, Superstitions, p. 136; Martin,
p. 157. The water-horse and water-bull arc rather to be classed with the
' peists ' discussed above ; cf. 0'Flaherty's lar-Connaught. p. 19; Campbell, u. s.,
pp. 203 ff. ; Outer Isles, pp. 205, 404 ; MaccuIIoch's Wcstcrn Isles, ii. 185,
though somctimes even these monsters arc made available for agriculturc,
Grimm, Mythology, ii. 490. See Addenda.

' Ab. § 52 [Enda, § 22].

" The plague cannot cross nine waves, L. H.- i. 25 (for the special virtue of
the ninth wave cf. Ir. T. iii. 189 ; LL. 13" 39 ; Grimm, Mythology, ii. 600 ;
iv. 1461); watcr protects against ghosts, &c., Campbcll, Supcrstitions, p. 50;
Outer Isles, p. 231 ; Rhys, A. L., p. 358 ; F.Idcr Faiths, i. 280 ff., ii. 24 ; I.yall,
ii. 297. Maelduin and his companions found a lough which rcnewed youth,
R. C. X. 78. On the other hand, water is the hauntof cvil spirits, Grimm, u. s.,
ii. 497 ('malignus spiritus . . . qucm Neptunum uocant ') ; Macculloch, Western
Islcs, i. 283.

IIEATHEN FOLK-LORE AND MYTHOLOGY cxlix

its meaning'. Of thc legends, so Crcquent in many quarters *, of
subaqucous cities, thc only instance vvhich I have fjund in Irish
hagiologj' is the story of the submarine city of Plea, in which the
anchor of Brigifs messengers was cntangled, and whence she
obtained her ' ordo ' '.

Closely connected with this subject is the cult of fountains, and the
number of sacred wells cxisting in Ireland to this day * shows how
widcly diflused that cult was. It is not, of course, exclusively Celtic,
nor cven exclusivelj' Aryan ''. It is also one of the departments in
which the christianization of localities and customs originally heathen
can be most clearly traced °. In Adamnan, and in the lives of Patrick,
we have express mention of fountains which were worshipped by the
heathcn '. We have what looks like a libation to a fountain*; in
another case the manacles of a criminal are loosed by the hands of
the saint beneath the fountain ', where, clearly, the saint has taken
the place of a water-nymph. Sometimes the christianization of the

' L. S. p. 29 ; for a most interesting secular parallel see R. C. xxvi. 8 ; here
a spell has to be chanted over the wave before the precise import of the message
can be grasped ; cf. Magh Lena, p. 40. Divination by smiting the sea with an
axe, Orig. Island, ii. 425.

- Rh^s, F. L. ch. vii ; these stories are possibly based on facts in some cases,
0'HanIon, v. 407.

' Sce above, p. cxxvii. Foragood secular parallel to this detention of a boat
by subaqueous folk, cf. Z. C. P. iii. 243-4 ; R. C. xv. 294 (and for miraculous
detention of ships cf. Ab. §§ 12, 19; Ail. § 3); cf. Gir. Camb. Opp. v. 92;
Elder Faiths, i. 221 ff. There was a sublacustrine smith under Killarney, R. C.
XV. 451 ; cf. Grimm, u. s., ii. 495. In the Welsh life of Beuno a king is turned
into a pool as a punishment, C. B. S. p. 16 ; the Morrigu does the like with
spells, R. C. xvi. 65. Of offerings to water deities something will be said
presently. The demand of a druid for a human victim to still the raging of the
sea (Mochta, § i, C. S. c. 903) may be modelled on the Jonah story.

* ' Probably there cannot be less than three thousand throughout Ireland,'
Pagan Ireland, p. 143; cf. Bertrand, Religion, pp. 330-1.

^ ' Sacred wells are among the oldest and most ineradicable objects of
reverence among all the Semites, and are credited with oracular powers,'
Robertson-Smith, Religion of Semites, p. 135 ; cf. ib. pp. 166 ff. The literature
on the subject is very extensive ; for Ireland a tract by P. D. Hardy, ' Holy
Wells of Ireland,' Dublin, 1836, may be consulted. It is written from a strongly
Protestant point of view, but contains curious records of local customs ; cf. Ir.
Nenn. pp. 196-7, 210, 220; Gir. Camb. Opp. v. 84-90 ; Pagan Ireland, pp. 93-4,
142-5, 157 ff., 361 ; Elder Faiths, ii, chap, 3, For Scotland, cf. Martin, pp. 140-1,
C29 f,, 242, 253, 276-7 ; Outer Isles, pp, 394-5. For Man, Rhj^s, F. L. i, 332 ff,
For Wales, cf, ib, i, 354 ff. ; British Saints, i, 112-13, 147, 183, 188, 193, 196,
216, 298, For Gaul, Bertrand, Religion, Lcfon xv,

' Delehaye, Legendes, p, 200 ; Saintj-ves, pp, 227, 281,

' Adamn. ii. 11 : ' fons . . . quem quasi deum stolidi homines uenerabantur ' ;
V. Tr. pp. 122, 323 : ' honorabant magi fontem, et immolauerunt dona ad illum
in modum dei.'

' C. S. c. 280 (§ 46, not in M) ; cf. Hardy, Holy Wells, pp. 31, 55 ; Delehaye,
p. 192 (lakes) ; Elder Faiths, ii. 189 (stream) ; Martin, p. 28 ; Campbell, Super-
stitions, p. 244 (sea).

» C. B. S. p. 206.

cl INTRODUCTION

spot was effected by building a church or chapcl ovcr or near it '.
But the commonest way of cfTecting this was by ascribing the
origin of the fountain itself to the miraculous intervention of thc
saint. The most frequent modc of production was by the saint
smiting the ground with his bachall or pastoral staflF^, generally
with the butt end of it. But in one case the fountain is produced by a
distant cast of thc sainfs crozier', which reminds us of thc fountains
produced by the arrows shot from the bow of Buddha or Mithra '.
But there are many other modes of production ; from a saint's blood',
or tears °, by a word ', by the sign of thc cross - , by the saint"s prayer
or blessing', by the blow of a horse's hoof'", by water poured from
the sainfs bell ", as also by the more prosaic process of digging '-.
Sometimes the fountain is produced by or on account of an infant
saint, to supply water for his baptism '^. These sacred fountains havc
various vvonder-working quahties. Most of them havc healing pro-
perties, either general or special '* ; thej' miraculously support

' V. Tr. p. 8; C. B. S. p. 65 ; British Saints, i. 147 ; cf. Capg. i. gg, 364 :
Bertrand, Religion, pp. ig8, 208, 212, 332; Macculloch, Childhood, pp. 76-7.
It may well bc that in some cases these chapels are themselves adaptations of
earlier heathen shrincs, ib. p. 206 ; Saintyves, p. 153.

^ Ail. § 16 (hcrc the biblical parallel of Moses smiting the rock has clearly
been at worl? ; so Z. C. P. v. 28 ; Aur. Leg. p. 860) ; Ail. § 34 note ; Col. E. § 7 ;
Fin. C. § 15 ; Rua. § 22 ; C. S. cc. 105 (§ 6), 793 (§ 4) ; Colgan, A. S. p. 525'' ;
Irish Moling, § 6g ; Rawl. B. 512, f. 32'' 22 ; Rennes MS. f. 82'' ; C. B. S. pp. 61 ,
65, 130, 150, 169, 186 ; R. C. V. 441 ; Capg. i. 112, ii. 184, 317, 566 (non-Celtic
instances, ib. i. 97, gg, 284) ; cf. Br. Mac Creiche, cc. 11, 12.

' Mart. Don. p. 28, Naile of Inbher Naile ; cf. Capg. ii. 184 (cast of a stone).
In Keating, ii. 320, a druid produces a fountain by thc cast of a spcar ; cf.
Grimm, Mythology, iv. 1454 (cast of an axc).

' The Buddha story will be famihar to readers of Kipling's Kim ; for Mithra
cf. Dill, Roman Society from Nero to Marcus Aurclius, pp. 605-7.

^ Decl. § 16 ; C. B. S. pp. 17, ig, 126, 201 ; Capg. ii. g^, gg, 235.

^ C. B. S. p. 171 ; cf. Grimm, u. s. iv. 1455.

' Br. i. § 7 ; Com. § 31. « C. S. c. 191, § 3 ; V. Tr. p. 8.

' Ail. 5§ 20, 32 (in S the well is discovered by tho cast of a stonc) ; C. S.
cc. 169 (§ g), ig3 (§ 7) ; Adamn. ii. 10 ; C. B. S. pp. 26, 67, 130, 262 ; Capg.
i. 208, 46g, ii. 103, 353. Conversely a noxious fountain is produccd by a sainfs
curse, C. B. S. p. 30 ; while noxious fountains are made wholesome by the saint's
blessing, Adamn. ii. 11 ; C. B. S. p. 123. Hot springsand volcanoes arc believed
to be connected with hell, Br. i. §§ 58-g ; Gregory, Dialogues, iv. 30, 35, 55.

'" C. B. .S. p. 260 : cf. Grimm, ii. 584, iii. ^38.

" Rennes MS. f. 84».

n Col. E. § 33 ; Tr. Th. p. 530« (§ 32% p. 336" (§71); d"- Fech. § 5 ; Macd.
§ 27. In anothcr case the site of a fountain is revealcd by .m angel in a dream,
C. B. S. p. 73. The curious story in Enda, § 11, in which fountains are pro-
duced from the urine of animals, has an exact parallel in the secular literature,
Silva Gad. i. 234.

" Bo. § 2 ; Car. § 6 ; Com. § 6 ; V. Tr. p. 8 ; C. B. S. pp. 121-2.

'* Rua. § 22 ; C. S. c. 105 ; L. S. p. 81 ; Br. Mac Creiche, c. 1 1 ; C. B. S.
pp. 8, 17, 65, 126, 160: Capg. ii. 421; R.C. v. 443. So with cortain loughs and
pools, Mun. § 8 ; Br. Farannan, c. 9 ; Br. Coemgen, cc. a, 8 ; thcse healing virtucs
arc increased by the addition of vvater from the Jordan, C. B. S. p. 67, a chris-

HEATHEN FOLK-LORE AND MYTHOLOGY cli

life' ; they give oracics or auguries^, thiey cause a magic sleep ^.
Some fountains on being drained ensure a favourable wind : ' On tiie
northiern coast of this island [Inismurray] is a well calied Tobar na
cobhrach, i. c. the wcli of assistance. When the islanders or inhabit-
ants of the opposite coasts are too long detained on the island by
tempestuous weather, thcy drain this well into the sea, and repeat
certain prayers, by which the storm will immediately subside through
the miracles of God and St. Molaise who blessed this well '•. 'When
any foreign boats arc windbound here [Isle of Gigha], the master of
the boat . . . gives the nativc that lets the water run a piece of monej',
and they say that inimediately aftcrwards the wind changes". To
these instances thcre is a most exact and interesting parallel in the
Bookof Llandaff with reference to a fountain sacred to St. Sampson".
Other fountains contain wonderful stones ', or sacred fish '. Thej-

tianizing touch ; cf. Hardy, Holy Wells, pp. 31, 49 ; Bertrand, u. s. pp. 197-9 ;
Macculloch, Childhood, p. 77 ; a fountain cures barrenness, Luzcl, Legendes
Chroticnnes, ii. 84. In the secular literature we have fountains which not only
heal wounded and blind men, but even raise the slain, R. C. xii. 94, xv. 462 ;
Cath Finntragha, p. 7.

" Br. i. § 25, ii. §51.

' Ir. Nenn. p. 196 ; Martin, p. 7. A fountain turns to blood whenever any
of the clan is about to be slain, Z. C. P. v. 32.

' Br. i. 55 28, 36 ; ii. j 29.

* John 0'Donovan in\Vakeman's Antiquarian Remains on Inismurray, p. xii.
Mr. Wakeman himself says : * it is probably some years since a rite so very
pagan in character was practised,' ib. p. 126.

* Martin, p. 230.

' ' Nautae illius gentis Armorieae, propter uentum consuetum ad naues illorum,
ut in directum nauigare possint ad rectum iter ubi uelint, consuetum habent
illum saluificum fontcm purgare, et sacpius ac saepius per interventum sanctl
pontificis [sc. Sampson] Dominus largitur precarium illorum, id est uentum ad
uelum nauigii, ut cum gaudio gradiantur per aequoreum iter,' L. Land. p. 103
(109% Mr. Wakeman. u. s., explains this as a libation to the Celtic Sea-god.
It may perhaps be imitative magic ; the weakening the fountain weakens the
opposing elements : just as, converscly, the stirring up of the sacred well on the
Lycaean Mount by the priest of Zeus stirred up the rain clouds, Lang, Myth and
Ritual, ii. 190 (169) ; cf. Elder Faiths, ii. 105. For other means of obtaining
fair winds, ib. i. 305 ; Martin, pp. 109, 166 ; Grimm, i. 425, ii. 637-40, iv. 1472-3.
In lona a favourable wind was obtamed by placing Columba's books and vest-
nients upon the altar, Adamn. ii. 45.

'^ ' lapilli tres limpidissimi cum fontis scaturigine ascendentes et descendentes
more artauorum a iaculatore proiectorum . . . sibi ad inuicem obuiabant,' C. B. S.
pp. 202-3 ; ef. St. Malo, p. 50 ; 0'Hanlon, ii. 582. • At Cranfield (Antrimi,
there is a spring . . . consecrated by St. Colman. . . . Pilgrims go to it on May
eve. They empty and clear the well in the twilight [this is the 'purgare
fontem ' of the last note], stay all night about it saying a certain number of
Paters. &c. In the moming tficy find small . . . stones of an amber colour in
the bottom of the well, which . . . will preserve those that carry one of them
. . . from any loss by fire or water,' Richardson, Great FoIIy of Pilgrimages
(1727), p. 65, cited in Reeves, Eccl. Antiquities, p. 88.

* y. Tr. p. H2 ; L. Land. p. 253 (264) ; Capg. ii. 214 (three fish which always
remained three though the saint had one every day for his dinner) ; cf. Enda,
§ 22 ; Rua. § 14. Such sacred fish, if caught, cannot be dressed or cooked,

clii INTRODUCTION

show their resentment at any indignity or pollution by drj'ing up or
removing'. Many of them object to be mcddled with bywomen".
But a fountain will sometimes remove, not out of anger, but in order
to follow or guide a favoured saint '.

Very frequently a sacred tree ovcrhangs or grows by thc sacrcd
fount ' ; and on these are hung the shreds of rags, etc, left by the
pilgrims^.

The cuh of sacred trees is of course a widely extcnded form of
nature-worship*. We have already noticed the trees, probably sacred

C. S. c. 232 (§ 16) ; Z. C. P. iH. 562 ; cf. Religion of Semites, pp. 172-8 : Hardy,
Sacred Wells, p. 31. In the secular literalure cf. Acc. Sen. pp. 66, 217 ; Ir. T.
iii. 195; Elder Faitlis, ii. 88, 92, 96, 108 ff. ; Pagan Ireland, p. 159; Martin,
p. 141. In the year 1061 Aedh 0'Connor sacked Kincora, ' and stopped up the
fountain, and ate its two salmon,' no doubt as a deliberate outrage to the
inhabitants, F. M. ii. 880.

' A fountain dries up because 'quidam laici post cfTusionem sanguinis ex ipso
. . . biberunt ', C.S. c. 280 (§ 46, not in M) ; cf. C. B. S. p. 28; Acc. Sen. pp. 103,
209; Elder Faiths, ii. 65, 88, 96 ; Ir. Nenn. p. 196 note. A well dries up if a
dog drinlis of it, Martin, p. 34. In heathen estimation thc approach of a Christian
was pollution to a sacred Ibuntain, Grimm, u. s. i. 77. Water from a sacred
well will not boil if used for ordinary cooking, Capg. ii. 89; Martin, pp. 7, 277.
Wells also show their anger by flooding, C. B. S. p. 76; Ace. Sen. pp. 102-3.

^* St. Cranatan's well at Killuragh dries up in summer because a woman once
washed dirty hnen in il (private information) ; an exact parallel is cited from
Pausanias, Elder Faiths, ii. 88; cf. ib. 27-30; Pagan Ireland, p. 142; Christian
Inscriptions, i. 10 ; Martin, p. 242 ; Religion of Semites, p. 168 ; Macculloch,
Childhood, p. 317 and reff. ; Capg. i. 99; R. C. xv. 315 ; Grimm, u. s. iv. 1789.
1812. A woman is struck with barrenness for bathing in a fountain, C. B. S.
p. 205. On thc othcr hand, a man is punished for using a wcll specially
appropriated to the othcr sex, British Saints, i. 335.

' C. S. cc. 905-6 (§ 5) ; Mochua of Balla, on lcaving Bangor, took with him
a fountain to guide him to his ultimate dcstination ; he wished to settle at
Tehelly, * 7 nir IiAadh, ar ni ro thoirinn in topur,' i. e. and he could not,
because the fountain did not descend ; ultimately he settled at Balla, L. S.
pp. 139-41 ; cf. Capg. i. 129 ; Cormac, Glossary, p. 31 ; Transl. p. 121 ; cf.
Grimm, ii. 599 (a very charming story). There are somc marvellous fountains
mentioned in the curious Irish tract, Tenga bithnua, or Ever-new Tongue,
§§36-9, Eriu, ii. 112-14. The source of this tract is not known, possibly
some lost apocryphal apocalypse.

* Br. i. § 26; St. Malo, pp. 50-1 ; N. and K. p. 153 ; L. S. p. 71 ; CHanlon,
ii. 578 ; cf. the fountain and grove and altar, Odyssey, xvii. 205 fl". ; Driver's
Genesis, p. 154.

^' This is a phenomenon found all over the world nearly ; cf., for Irish examples,
Elder Faiths, ii. chap. 3. It is doubtful whethcr the underlying idca is that of
an offering to the deity or saint, orof leaving bchind on the rag thc diseasc, &c.,
of which the pilgrim came to be healed. Of course small ofTerings of many
kinds may be found at any sacrcd well ; sec an article by the present writcr in
the Guardian of Dcc. 23, 1903. For other traces of Well Worship, &c., cf.
0'Flaherty's lar-Connaught, pp. 53-4; Bran, ii. 214-15, 217; Rhys, H. L.
pp. 105-6, 186-7, i9'i 216-17; snd Miss Stokcs, Three Months in the Forests
of Francc, pp. xxxiii, 25, 39, 46-51, 122, 140, 176-8, 223-4, 229.

" For its prcvalencc among the Semites scc Rcligion of Scmitcs, pp. 185 fT.,
195-6, 335-6. Herc, too, thc rag-hung tree is frequent. For some raarvellous
trccs cf. ■fenga bithnua, u. s., §§ 49-54. For Ireland, see Oss. Soc. v. 152-5;

HEATHEN FOLK-LORE AND MYTHOLOGY cliii

tribal trces, at which Irish chicrtains wcrc inaugurated ; and wc find
a hazel asaplace of judgemcnt '. Giraldus speaks of trees, especially
ancient yevv-trees in cemeteries, plantcd by Irish saints*^; but I have
not come across any instances in the livcs. Ruadan of Lothra had a
marvciious lime-tree vvhicli distilled sustenance for him and his
nionks-' ; and therc vvas a similar tree on Inis Celtra^. Trees furnish
auguries to saints ^ ; but tlic oracular trce of Rahen was thc abode of
a dcmon '. Druids prctend to pass through trees, though this is
nierely a case of glamour ' ; but a tree really opens and conceals
fugitives '. A hazel tree heals all discases ^, and a plane tree tests
perjury'". To cut any of these sacred trees or groves is sacrilege".
In many vvays the trees do homage to the saints ; their leaves make
mclody for Coemgen '-, they lie down to give him passage, and lift
themselves again when he has passed". Fallen trees are raised " at

Magh Lena, pp. 94-6 ; Magh Rath, p. 234 ; Elder Faiths, ii. chap. 5. For
Tcutonic instances, Grimm, i. 7^ fl'. ; ii. 474, 648 fi". For classicai instances,
Ramsay, in H. D. B. v. 1 13-14. For India, Lyall, Asiatic Studies, pp. 12-16.

' C. B. S. p. 72; cf. above, p. civ, note6. - Opp. v. 135, 152.

' Rua. § 14 ; C. S. cc. 202-3. * C. S. c. 453 (§ 16).

'' Maed. § 8. ' Ber. § 20.

' C. S. c. 353 (§ 39, Aed mac Bricc, not in M); Cain. § 11.

* Sam. § i8 ; cf. V. Tr. p. 556 ; Capg. i. iii ; Aur. Leg. p. 900; Delehaye,
p. 39 ; Saintyvcs, p. 267. At Killuragh is a white-thorn sacred to St. Cranatan.
In old days people from far and near, when going to America, took a little bit
of it vvith them, as it was supposed to ensure a safe journey (private information).
For the virtues of hawthorn, cf. Grimm, u. s., iv. 1618.

» C. S. c. 451 (§ 12); cf. C. B. S. p. 69.

'" Mart. Don. p. xli, the reading is doubtful. In C. B. S. p. 14 is a tree
which killed Englishmen but spared Welshmen, an extreme instance of Welsh
nationalism.

" ' Do gheall Caoimligin iffern 7 saoghal gerr da gach nech do loisccfedh
lirach no crionach na cailledh sin go brath,' i. e. Coemgen promised hell and
a short life to any one who should burn cither fresh or dry wood from this
forest for ever, Br. Coem. c. 9; Forannan ordained ' gan uiret deilcc bruit do
bhuain da fhiodhbadh ', i. e. that not so much as a cloak-pin should be cut from
his wood, Br. Farannan, c. 9; Anecdota, iii. 6. A raan who tanned his shoes
with bark from Columba's oak was smitten with leprosy when he put them on,
L. S. p. 28 ; cf. Z. C. P. iv. 310. Of a tree at Tombrickane 0'Donovan says :
' the peasantry would not cut any part of it for fuel, because they believe that
the house in which any part of it should be burnt would soon meet the same
fate,' Supplement to 0'ReiIIy, s. v. bile ; cf British Saints, i. 220 ; Martin,
pp. 69, 141 ; Grimm, Hythology, ii. 648, iii. 1085 ; Lucan, Pharsalia, iii. 430-1 :
' si robora sacra ferirent, In sua credebant redituras membra secures.' We
hear of a tree of vvhich the chips, when cut, would fly back into their place,
Fel.' p. 204 ( = V. Tr. p. 556). "The grove of Zeus Lycaeus might not even be
entered, Pausanias, viii. 2, cited by Lang, Myth and Ritual, i. 259 (268). The
hanging of the heads of animals taken in the chase on trees is probably a reiic
of tree-vvorship. Aur. Leg. p. 448 (life of Germanusl. The name Melcruinn
(probably = Mael-crainn, i. e.slaveof thetree), Coem. § 38, points the same way.

'^ Coem. § 19.

" Br. Coemgen, c. 9 ; cf. Ci.S. § 18 ; a tree bows down to form a bridge across a
riverfora messenger of Cadoc.C. B. S. p. 79. A tree removed bodily, Ber. § 20.

" Car. § 60 ; Cron. § 22 ; Fin. C. § 12 note ; Mochoem. § 22 ; Rua. § 20 ; cf.
Sam. § 19.

cliv INTRODUCTION

the bidding of thc saints ; fruitlcss trees bear fruit', sour fruits are
made sweet'-, and fruits are produced or preserved out of due
season^; a dry stick becomcs a green tree, and blossoms, and bears'.
Certain trees have magical propcrties. Of the rowan vve do not
hear so much as we might expect from its prominence in the secular
mythology. In the Irish hfe of Berach is a very curious account ol
druidical divination by means of hurdles made of rowan '. Hazel
also is more prominent in the secular than in thc hagiological Htera-
ture \

' Ber. § 9 ; Coem. 5 34 ; Maecl. § 54.

- Mochoem. § 23 ; Adamn. ii. 2.

' Ber. § 9; Car. § 21; Cl. S. §16; Coem. §34; N. and K. p. 227. An
interestlng parallel from the secular llterature in Oss. Soc. v. 50-4.

« Car. § 66 ; Col. E. § i ; C. S. c. 737 ; L. S. pp. 57, 71 ; Tr. Th. p. 529" (§ 18) ;
Br. Macdoc, c. 4. Most of thcse instances rcfer to thc wood held by thc mother
of the salnt at thc time of her delivery. (So Leto grasped a palm or ohve when
she brought forth Apollo and Artemis, Lang, Myth and Ritual, il. 319, 237 [198,
218].) In L. S. p. 57 the wood isrowan, and Mr. Stokes suggests that the object
was to ward off wltchcraft. A very common form of thls mlracle is where thc
saint sets his bachall in thc ground and it becomes a tree, Mochoem. § 18 ; N. and
K. p. 153 ; Capg. I. 1 12, 250, 362-3, 425 ; 11. 57, 184 ; Aur. Leg. pp. 432-3, 576 ;
cf. ib. 866. A javelin hurled by Cohimba bccomes a holly tree, Z. C. P. v. 52.

' c. 33 : ' doraldh iEdhan frla dniidhibh : " fionnta libh, cia doroine na ferta
sa" . . . ; 7 dochuatar na draolthc ara ccllathaibh caerthainn 7 tuccadh dano
nua corma doibh,' i. e. Aedan [mac Gabrain, cf. Bcde, H. E. i. 34] said to his
drulds, ' find out who has done these wonders ' ; and the druids went on to
their rowan hurdles, and new beer was brought to them.' This is illustrated
by a passage in Keating, 11. 348-50, who says that this was the most potent
form of druidic dlvination, and was only resorted to when everything else had
falled : ' is eadh donidis, crulnnchliatha caorthainn do dheanamh, 7 seachadha
na d-tarbh n-lodhbart do ieathadh orra, 7 an taobh do bhiodh ris an bh-feoil do
chur i n-uachtar diobh, 7 dul mar sin , . . do thogairm na n-deamhan do bhualn
sccal diobh,' i. e. this is what they would do, namely, make round hurdles of
rowan, and spread ovcr them the hides of sacrificcd bulls with the fleshy
(or inner) slde uppermost, and so proceed to summon the demons to extract
Information from them. And hence, adds Keating, it bccame a proverb to say
of any one who has donc his utmost to obtain informatlon ' go d-teld ar a
chliathaibh fis', i. c. that he has gone on to hls hurdlcs of knowledge. Wc
find saints called Mac Carthainn and Der Carthainn, i. e. son and daughter of
Rowan, Mart. Don. pp. 70, 218, 268 ; LL. 351'' ad calcem, 353'' 7 ; V. Tr. p. 158 ;
two brothers called Carthenn Mor and Carthenn Bec, i. e. Rowan the Great and
Rowan the Llttle, ib. p. 168, cf ib. 206; and another pair called Calrthenn
Finn and C. donu, i. e. thc Falr and the Dark, L. S. p. 93. In the secular
Ilterature rowan protects against magic (sec last note, Keating, i. 202 ; Elder
Faiths, li. 155-6; Scott, Blaek Dwarf, Introduction, and Ihe Scottish Rhyme :
Rowan, ash, and rcd Ihrced
Keep the dcvils from their speed.

Lang, Custom and Myth, p. 149 .
But it is also very powcrful magic or mcdiclne, LL. 120"; a ' peist ' haunts
the roots of a rowan, Ib. 250" ; for rowan bcrries cf. Oss. Soc. iii. 1 10-12 ; the
smoke of a fire of rowan Is potcnt, Rawl. B. 502 f. 72'' ; so a fire of blackthorn
is used in ordcals, Ir. T. lii. 190.

' For the healing propcrty of hazcl see above, p. cliii, note 9; cf. N. and K.
p. 172 (a branch of hazel ignited by fire from heavcn) ; L. S. p. 71. For the

HEATHEN FOLK-LORE AND MYTHOLOGY clv

That Ireland was in old days an aniply wooded country is shown
by many passagcs in thc iives ', Connaught being particularly famous
for its timber'; and this evidence is confirmcd by the number of
buried forcsts vvhich are continualiy being exposed to view', and also
by the topographical nomenclature of the country *.

The cult of stones is probably not to bc regarded as part of Celtic
nature-worship, but rather as due to that pre-Aryan population to
whom we owe the megalithic monuments of the world''. \Ve find
numerous traces of this cult in our lives and other documents.
Various stones are regarded as sacred because of their association
with certain saints*', though in many cases the cult is probably much
older. Sometimes the stone marks the site of a martyrdom ' ; oftcn
it has served as a vessel to transport the saint across the ocean when
othermeans of navigation failed*; even more frequently it shows the

ramous ' Hazels of Knowledge ' see R. C. xv. 456-7, xxvi. 18, note 2 ; Ir. T. iii.
195. Three gods of thcTuatha De Danann were Coll, Cecht (ploughshare), and
Grian (sun), Keating, i. 222. Rhys, H. L. p. 569, takes the first to be the Irish
word coll = destruction ; I think it is probably coll = hazel. Of the idea of
a life-tree, i. e. a trec with which the life of a human being is bound up, I have
not found any trace. There was a magic tree at Ess Maighe of which the
rellexion could be seen in the water, but the tree itself was invisible, Ir. N.
p. 220; cf. Grimm, Mythology, ii. 509.

' Car. § 60 ; Fint. § 20 ; Mochoem. §§ 13, 22 ; Mun. § 17 ; Sam. § i8.

- Br. i. § 71 ; Sam. § 16. ^ Bog-pine is alhided to, Sam. § 16.

' In the Index to the Census of 1851 there are nearly a thousand townlands
bearing the name of Derry (Ir. doire, an oak wood),either alone or with various
additions. Several place-names begin with Fee- or Feigh- (Ir. fid, a wood).
The majority of names beginning with Kill- are no doubt from Ir. cell, a church ;
but quite an appreciable proportion of them are derived from Ir. coill, caill,
a wood. Gir. Camb. speaks of ' siluae immensae', Opp. v. 141. Of the site
ofArmagh a story-teller says : 'ba caill in tan sin,' i.e. it was all wood in
those days, Ir. T. II. i. 178. The denudation began in Elizabeth's time, Elder
Faiths, i. 37-8.

' Bertrand, Religion, Lefons, i, iii : cf. Rhj^s, H. L. pp. 205 ff. ; Religion of
Semites, pp. 204-9; Lyall, Asiatic Studies, pp. 7, lo-ii, 17; Lang, Myth and
Ritual, i. 195 (203), 256 (266), 265 (275); ii. 284 (265): Custom and Myth,
p. 223. The custom of dressing rude fetish stones mentioned in several of
these passages may be compared with the dressing of rude images of saints ;
cf. Outer Isles, p. 121. Fetish stones to which homage of this kind was paid
tiU within recent times existed on Inishglora and Inishkea, Elder Faiths,
ii. 67-8, 106-7. For various marvellous stones see Tenga Bithnua, u.s. §§ 43-7,
R. C. xxiv. 374-5. For Teutonic instances. cf. Grimm, u.s. ii. 645, iv. 1476-8.
For pilgrimages, offerings, &-c., to megalithic stones, slightly, if at all, chris-
tianized, see Bertrand, u. s. pp. 45-6, 53, 64, 66, 398-9. In Fel.^ p. 186 is
mcntioned a stone adorned with gold and silverand worshipped by the heathen.
It was built into the church of Clogher (above, p. cxxix, note 6) ; cf. Kristni-
saga, c. I.

' Ci. C. § 4 ; Dec. § 32 ; L. H.- i. 62 ; cf. Reeves, Adamn. p. 330.

' Col. E. § 32.

« Ci. S. §23; Enda, § 15; Las. §23; C. S. c.652 (§9),c. 654 (§ "l.c.^ss^^ 4) ;
Colgan, A. S. p. 135'' (§21, Fechin) ; V.Tr. pp. 446-9 (cf. Todd, Obits, pp. x.\ff.):
C. B. S. pp. 6-7, 191, cf. ib. p. 171 ; Capg. ii. 94, cf. ib. p. 206, where an angel

clvi INTRODUCTION

print of his feet or knees ', or traces of the punishment of thc enemies
who have opposed him ^. We have already noticed in another
connexion the instances of stones hollowed by the head of a new-
born saint^ with their secular parallcls ; and there are other stones
held sacred because of their connexion with a saint's birth', or
baptism ^ The holed stones which occur so frequently are accounted
for by legends that they were pierced by thc sainfs finger'. These

detaches from Ireland the portion of land on which Modwenna and her com-
panions stood, and sent them on it across to Britain. The infant Haedoc was
conveyed to baptism from the island in which hc was born on a flag-stone,
which continued to act as a fcrry, Br. Maedoc, c. 3 (= Mart. Don, p. 32 ; for
a local variant of this legend see Proceedings R. I. A. viii. 441 ff.). A stone
conveys Declan's bell across the sea, Decl. § 15 (on this stone see Pagan
Ireland, p. 310 ; Elder Faiths, ii. 233). A stone which he had miraculously
consoHdated out of sand follows St. Patricl^, Tr. Th. p. 39" (§ 30) ; cf. V. Tr.
p. 72. Maclduin found on an island a pilgrim who had come from Ircland on
a sod, R. C. ix. 494. In LL. 354'' 53 ff. four saints cross the occan on a flag-
stone and cast lots for it afterwards.

' V. Tr. pp. xlvii, 90, 414 ; Z. C. P. v. 26 ; C. B. S. p. 121 (marks of the hands
of the sainfs mothcr at the time of his birth) ; Capg. i. 217, 425, 443, ii. 194 ;
Elder Faiths, i. 80, ii. 256 ; 0'HanIon, iv. 31 ; Hy Fiachrach, pp. 9, 10 ; British
Saints, i. 1 1 r, 183 ; a stone which St. Magnus had used as a ferry shows marks
of his feet, Martin.p. 367 ; cf, Rua. § 14. This is awidely diffused pieceof folk-
lore, cf Deleheye, pp. 48 9 ; giants and heroes have preceded the saints in thus
leaving traces of their exploits. Elder Faiths, i. 163 ; 0'Curry, M. and C. ii. 263 ;
MaccuIIoch, Western Isles, ii. 271. The footprints of Cuchulainn's son Conla
when he wrestled_ with his father gave its name to Traig lisi (the strand of the
track) in LHster, Eriu, i. 1 18. Cuchulainn himself left the print of his feet on the
doorstep of the palace of Ctirbi mac Daire, Ir. T. i. 299. For Teutonic instances
see Grimm, u. s., i. 241 ; ii. 645, 656 ; iii. 1022 ; iv. 1381, 1483, 1612, 1703. In
the hagiological sphere the climax is reached in the legend that thc footprints
of our Lord remained on thc dust of the mount of the Ascension, and that if it
was attempted to pave the spot, the stones flew up into the faces of the work-
men, Aur. Leg. p. 319.

2 Ger. § 9; Irish Moling, §70; C. B. S. p. 260; Capg. ii. 420-1 ; N. and K.
p. 149.

' See above, pp. cxxxii, cxxxix f. ; Aed, § i ; Decl. § 3. \Vc find a child's
head struck on a stone for luck, Keating, iii. 52,

' Dec. § 3 ; Mun. § i (snow would not lie on this stone) ; Z. C. P. iii. 556-8 ;
Br. Berach, c. 5 ; V. Tr. p. 8. A saint is born holding a stone in his hand,
which has various marvellous properties, Ger. §§ i, 7 ; L. S. p. 2 ; cf. Z, C, P.
iii. 558. Here too thcre arc secular parallcls, e. g. the stone on which Conchobar
was born, R. C. vi. 177 ; Eriu, iv. 22.

^ Z, C. P. iii. 560; Fel.* p. 76.

« Fech. §§ 7, 8 ; Tr. Th. p. ^^i" (§ 119) ; Grimm, i. 155 ; C. B. S. p. 69 ;
Bertrand, La Gaule avant Ics Gaulois, pp. 151-4. Stones are split by a saint's
bachall, Enda, § 24 ; or by his cursc, Macd. § 35. Conversely a split stone is
miraculously mended, Mol. § 13. Stones and trces become uscless on being
cursed, V. Tr. pp. 80, 194. A not unfrequcnt miracle is the removal of im-
movablestones,Acd.§ 18; Col.E. § 30; Mol. § 12 ; cf. Aed, § 33; Coem. § 24; C.S.
c. 829. A standing or pillar stone (Ir. coirthci is mentioned Ab. § 23; such
cccur as grave-stones, Oittc, p. 6. The fact tliat sevcral cf these sacred stoncs
arc supposed cither to cure, Hardy, Holy Wells, p. 33 ; Bcrtrand, Religion,
p. 66; or to cause barrenncss, Z. C. P. iii. 562 ; cf. Acc. Sen. p. 224 ; seems to

HEATHEN FOLK-LORE AND MYTHOLOGY clvii

sacred stoncs havc various marvcllous propertics ; thcy hcal discases,
cithcr dircctly, or by the watcr which collects in thcir hollows ', or in
vvhich they have bccn washed '. Stones set up by saints cannot be
moved '', and thcrc are stones which if removed always return to
thcir place''. Going 'deisel' or righthandwisc round certain stones
ensures victory^ to turn them thrice ensures a safe return". We
have noted elsewhere stones that detectcd perjurers'' ; but they test
other crimes also ", and give oracles and grant petitions ' ; they
produce rain, and cause a favourable wind".

Of the cursing stoncs " which occur so often in local tradition I
have only found one instance, viz. in the later Irish life of Maedoc.
This stone was left by Maedoc to protect his church from oppression.
If the stone was turned three times ' tuaithbel ' or widdershins against
the oppressor, hc would die within a year '-.

Scvcral of the birth stories of the saints seem to bc connected with
nature-worship, and may find a place here before vve pass on to
examine traccs of the second or magical element in Celtic heathenism.
Somc of them have been noticed already ", and parallels from secular

shovv that they had originally a sexual significance. That barrenness, as among
the Jevvs, vvas considered a reproach, appears from Sam. § 21 ; C. B. S. pp. 40-1.
It is frequently cured by the saints.

' Aed, §§ r, 18 ; Dec. § 3 ; C. S. c. 933 (§ 4") ; Adamn. i. ,1, ii. 33 ; C. B. S.
p. 48; N. and K. p. 234 ; Br. Mochuda, c. 8 sub finem ; cf. Eriu, iv. 54 ; Elder
Faiths, ii. 69 fT. ; Pagan Ireland, pp. 153 flf., 308 flf., 412; Murray's Handbook
for Ireland, ed. 7, p. 218 ; Martin, pp. 225-6. GeoflTrey of Monmouth says of
the stones of vvhich .Stonehenge vvas built : ' mystici sunt lapides, et ad diversa
medicamenta salubres,' viii. 11.

" Ger. § I ; Z. C. P. v. 26 ; this especially assists women in labour ; cf. Martin,
p. 22. A stone vvhich drives away melancholy, Z. C. P. iv. 328.

' Mochoem. § 29.

* Capg. il. 194-5; Nennius, ed. Stevenson, p. 60 ; Ir. Nennius, pp. 120, 220;
Elder Faiths, ii. 60, 65, 88, 211 ; Pagan Ireland, p. 307.

° Decl. § 25 ; Acc. Sen. p. 122 ; cf. Martin, p. 241.

'' Fel.^ p. 76, where this stone is said to have been the baptism stone of
Fintan of Clonenagh, Feb. 17. I suspect that it really belonged to Fintan
Corach, Feb. 21 ; for one e.xplanation given of the epithet ' corach " is that it
was derivcd from the ' cor ' or pledge vvhich he gave, that he would return
from his pilgrimage, vvhethcr alive or dead.

' Above, p. cv, note 9; lar-Connaught, p. 121.

' V. Tr. p. 72 ; Ir. Nenn. p. 212 ; Pagan Ireland, p. 306 ; Acc. Sen. p. 224.

° Acc. Sen. pp. 148, 224 ; R. C. xv. 281 ; Pagan Ireland, p. 306.

"■ Ir. Nenn. p. ig8 ; Martin, pp. 59, 166. We hear of musical stones, R. C.
xxvi. 146; Bran, i. 11.

" That is stones which being turned ' widdershins' brought a curse on the
pcrson in respect of whom they were turned, Pagan Ireland, pp. 150-3 ; Elder
Faiths, ii. 58 ff. ; lar-Connaught, p. 120 ; Macculloeh, Western Isles, i. 14,
ii. 158 ; Hardy, Holy Wells, p. 31.

'* Br. Maedoc, c. 69 ad finem. Evil spirits are imprisoned in stones and
rocks, Coem. § 21 ; Mochoem. § 21 ; Tig. § 8 ; C. S. c. 230 ; Fel.'' p. 94. A soul
believed to dwell in a stone, Kristnisaga, c. i.

" See above, pp. c.xxxii, cxxxix f.

clviii INTRODUCTION

sources adduced. In most of thesc cases the story of the sainfs con-
ception is toned down into the form of a vision. But the original
tradition was doubtless meant to be taken literally. Thus in the case
of Boetius (Buite), Maedoc, and Ciaran of Saigir a vision was seen at
the time of their conception ofa star falling into thc mother's mouth '.
But in the case of Ciaran a poem preserved in thc notes to the Felire
niakes the falling of the star an actual fact'. The mother of Finan of
Kinnity saw a vision of a fish of the colour of red gold cntering her
mouth''. But in a poem in the notes to the Felire Finan is repre-
sented as born of the actual intercourse of a ' red-gold salmon ' with
his mother when bathing in Loch Lein (Killarney), and the attempt
madc to give a Christian complexion to this, no doubt original, form of
the legend is of inconceivablc cruditj' \

In all the legends which have to do with the beginnings of Chris-
tianity in Ireland the druids meet us at every turn as the chief, if not
the only, opponents of the new faith ^ Druidism was of course not
confined to Ireland", or even to the British Isles'. It was very

1 Bo. § I ; Ci. S. § I ; Maed. § i. In the last case the father sees the vision
of a star, thc mother thc vision of the moon cntering her mouth. The mothers
orThomas a Beckctt and Willibrord had visions of the latter kind, Capg. i. 470,
ii. 447 ; cf. R. C. iii. 452; and Hdt. iii. 28: AtyvuTtQi Xtyovat ae\as (irt t^i' ySoDv
(K Tov ovpavov i:aT'taxitVy Kal fitv (K Tovrov TiKTftv rov^Aniv^ Samthann appeared
as a moon at the timc of her death, .Sam. § 26.

2 'intan soes a gnuis fri nem, docher rctla i n-a gin . . . is de . . . atbert
Luaignc ni m-ba mac," i. e. as she turned her face towards heaven a star fell into
her raouth. . . . Hencc it vvas that Luaigne( = Lugneus.Ci. S. § i) said that he was
not his son, Fel.'' pp. 86-8. An instance of conception by firc has been already
given, p. cxxxvii, note 9. Somcthing of the same kind may undcrlic Br. i. | i,
wherc the mothcr dreams that her bosom is fuU of gold and that her paps shine
with rcsplendcnt light ; cf Capg. ii. 103. The following may pcrhaps contain
a trace of naturc-worship. Several mythologics havc many-brcasted deities,
who symbolizc, pcrhaps, thc productivc powers of naturc. The bcst known is
' Great Artcmis of the Ephesians ', Myth and Ritual, i. 254 (263). Now in the
Welsh Achau y Saint, wc find tlic inothcr of St. Cadvan given as Gucn tcirbronn,
Gwen of the threc paps, C. B. S. p. 266, who appcars iii a Latin dress in Cap-
grave as Alba Trimanimis, ii. 558. In LL. 349" 16 and 372" 59 the mothcr of
certain saints is callcd Derinncll cctharchichcch, or of the four paps. In thc
sccular literature we have a woman, Admacr trecliichcch, of the three paps,
Rawl. B. 502 f. 73'' 13, and a man : ' DiJil cichcch forsambatar iii cichc,' i. c.
Didil of the paps, on whom wcrc three paps, ib. f. 73" ; cf. Lugaid cichccli, L. S.
p. 63 ; Mochua cichech, Mart. Don. June 4. ^ Fin. C. § i.

' F(5l." p. 112; cf Capg. ii. 452; Saintyvcs, pp. 221-2. This may be totc-
niistic, though, as I havc alrcady stated, I have found little tracc of totomism in thc
ccclesiastical literature. In Fel." p. 246 is a curious story of a saint bcing con-
ccived owing to his mothcr drinking thc ink of Comgall of Bangor ! Coemgen
is said to have bccn born witliout his mother suflrering any pain, Br. Cocmgen,
c. 4. This is probably Jcwish-Christian,see Edcrsheim, Lifc and Times, i. 188.

' Scc abovc, p. cxxxiv, and bclow, p. clxv.

' According to C. S. c. 172 (§ 14^, thc district of Murthemnc (in Co. Louth)
vvas a spccial stronghold of magical practices : 'gens . . . arcium magicarum
pericia pre aliis . . . gcntibus imbuta.' It appcars from LL. 263'' 17, 18; TBC.
p. 673, that druids had a prccmincnt position at thc court of Ulstcr, taking
prcccdcncc in somc rcspccts evcn of thc king.

' For druids in Britain scc abovc, p. c, note 2; and C. B. S. p. 121.

HEATHEN EOLK-LORE AND MYTHOLOGY clix

strong in Gaul, thougli Caesar says that the hcadquarters of the
system vvere in Britain \ Whcthcr thc druids thcmselves vvere of
Celtic descent or not, it is novv gcncrally acccptcd that druidism is
pre-Aryan, part of that grcat magical systcm of thouglit which spread
vvestward from some Eastcrn ccntrc, possibly Babylonia ". There is
evidence that the craft vvas often hereditary ' ; it was freely practised
by womcn *. Considering the opposition of thc druids to Christianity,
it is, not unnaturally, on their malignant powcrs that stress is chiefly
laid. They overlook a place and curse it, making it unfruitful '" ; thcy
raise storms^; thcy bercave men of their senses''; thcy cause
glamour or sight-shifting ' ; their spells kill a Christian king', and

I Bell. Gall. vi. 13.

" See Bertrand, Religion, Lefons iii-vii, xi.\, xx ; MaccuUoch, Childhood,

P- 473-

' On hearing of the death of his father Diarmait, the poet-druid, his son
Ciiallaid at once goes to the place wherc he had been killed : ' da fegadh 7 da
mallachad,' i. e. to overlook it and curse it, Br. Berach, c. 23 sub finem; 'boi
drui amra . . . i. Nuadu . . . boi mac . . . oc Nuadait .i. Tagd . . . driii amra dano
Tadg,' i. e. there was a notable druid, viz. Nuadu, and he had a son namcd
Tadg. Tadg also was a notable druid, LU. 41'' ( = R. C. ii. 86-8) ; cf. R. C. xxiii.
422 ; Coir Anm. No. 287 ; Grimm, u. s. iii. 1107.

* Ber. § 10; Coem. §§ 31, 33; R. C. xxvi. 156. We frequently hear of the
'bandrui', or female druid ; R. C. v. 198, xxix. H2 ; 'bandrai do Thiiaith de
Danann,' i. e. a female druid of the Tuatha de Danann, Acc. Sen. p. 208 ; ' tri
ferdruid 7 tri bandruid,' T. B. C. p. 331, i. e. three malc and three female
druids. From the LU. te.xt, ib. note i, it vvould appear that the latter were the
wives of the former. We hear of a ' bantuathaid', or witch, vvho vvas of fairy
lineage, a banshee, R. C. xxiv. 178. From the close connexion of the poet,
'file,' aud the druid (see below, pp. cl.xif.), we may mention here Fedelm ban-
filc, i. e. the poetess, LU. 55'' 11, and Brigit banfile, who was the daughter of the
Dagda, Corm. Glossary. p. 8 ; Transl. p. 23 ; R. C. xxvi. 31, note 2 ; cf. Elder
Faiths, i. 353 ; Grimm, iii. 1038-41, iv. 1617-18.

5 Br. Berach, c. 23 sub finem (quoted above). That their maledictory func-
tions vvere inherited by the Christian saints see below, pp. clxxiii f. ; cf. Tac. Aiin.
xiv. 30 : ' Druidae . . . preces diras . . . fundentes,' cited by Bertrand, Religion,
p. 260.

' Capg. i. 202.

' Br. 2324 f. 53: ' draoi a athar fein ro imir siabradh 7 ealadnacha draoi-
dheachta air, . . . go n-demadh oinmid 7 amadan de,' i. e. the druid of his
[Comdan's] own father plied witchery and druidical arts upon him, so that he
became an idiot and simpleton, Life of Cuiminc Foda. A sainfs curse has the
like effect, Keating, iii. 90.

' Cain. § II ; C. S. c. 353 (§ 39, not in M). On glamour or sight-shifting see
below, pp. clxix f.

" LU. 50'' 34 fl". ; F. M. i. 116. According to Las. § 15; and V. Tr. p. 54;
they vvere not above resorting to poison. Other attempts at poisoning, Ail.
§ 12 ; Moling, § 7 ; L. S. p. 2 ; V. Tr. p. 182 ; C. B. S. p. 131 ; L. Land. pp. 13,
23 (II, 22); cf. L. H.2 i. 107 (= L. S. p. 333). We hear of poisoned arms in
the secular literature, but not, as far as I knovv, in the ecclesiastical, T. B. C.
p. 423; R. C. vii. 292; Cath Finntr.igha, p. 32; Keating, ii. iio; 0'Curry,
M. and C. ii. 347, iii._ 131. We do hear of one horrible heathen custom,
'hastam quinque acuminum [Ir. sleg coicrinn] in sanguine innocentium ritu
gentili consecrare,' C. S. c. 918 (§ 8). This, like the tossing of children on
spears, maj' have been a ' gall cherd ' or invention of the Scandinavian wikings.

clx INTRODUCTION

their incantations are constantly mentioncd', as arc their various
forms of divination'. They declare auspicious and inauspicious
times ', they are expected, liice savagc mcdicinc-men, to discover the
authors of crimes ' ; they interpret dreams and omens ^. There is a

' It is worth noting that in Ir. T. iii. 191-3 ' dichetal filedh' and ' dichetal
druadh *, i. e. incantation of poets and ot' druids, scem used as identical terms :
' dicetla druad,' T. B. C. p. 793. A poet's incantation drives fish away, Bran,
i. 46 ; we have seen that saints do the same, above, p. ci ; druids and poets,
by their 'brechta' or spells, bind Cuchulainn hand and foot, Ir. T. i. 226; a saint
does the likc, Rennes MS. f. 87''. Druids cause a magic thirst, R. C. xxii. 315
(Bruiden Da Derga), and it is curious that a saint subdues an opponent in
exactly the same vvay, Br. Mac Creiche, c. 12 sub finem. Incantations by
a witch to destroy life. (*oem. §§ 31, 33 ; cf Cain Adamnain, §46; R. C. xv.
300, 311. 326 ; Outer Isles, p. 243. A druid sings spells against Senan to drive
him out of his island, L. S. p. 68. But druids and poets are not thc only persons
who make incantations; cf T. B. C. p. 309, note 5, where Cuchulainn himself
uses one. In Vatnzdsela Saga, c. 47, of a wizard laying a storm, it is said :
' hann gekk andsaelis [Tysvar, ok mEelti irsku,' i. e. he went widdershins (Ir.
tuaithbel) thrice, and spoke IHsh ; which shows that Irish was regarded as
the language par exccUence of magical formulae. A spel! to heal a wound is
sung by a Christian student, Ir. Moling, § 35 ; cf iiraOiS^ 5' ai/ia KiXaiirui' 'EaxfSoy,
Odyss. xix. 457-8. On spells, &c., cf. Grimm, iii. 1035, 1223 ff. ; Anthropology
and the Classics, pp, 93 f1',

" One of these, divination by rowan hurdles, has been already mentioned,
p, cliv.

' Aed, § I (propheta M, astrorum peritus R) ; Ci. C. § 28 ; L.S, p. 24 (the
diviner is here called ' faith ' = uates, but it is clear that heathen divination is
meant ; on druid and prophet see below, p. clxii) ; T. B. C, p. 131 ; R. C. vi. 178
note, ix. 458; Magh Lena, p. 160 ; cf ib. pp. 72-4 ; Z. C. P. iv. 290. That the
druids were sometimes bribed to give the answer desired on these point.s, sec
Magh Lena. p. 158.

* ' A cind dona druidib 7 dona filedaib, mani fintar cia dorbne,' i. e. their heads
off the druids and poets, unless it be discovered who h.is done this, Z. C. P. iii.
5 ; cf. T. B. C. p. 73 ; M. and C. iii. 243 ; Hdt. iv. 68. Of a poet it is said : ' is e
ro toimsedh cach n-dicclta,' i. e. it is he that would conjecture every sccret
thing. To this function also the saints succeed ; see below, p. cl.xvii.

^ Ci. S. §1; R.C. xxiv. 174; MaghLena, p.6 (modelled on Joscph"sintcrpreta-
tion of Pharaoh's dreams). In Acc. Sen. p. 89 a dream is interpretcd by a poet.
For saints .ind clergy as interpreters of dreams see Las. § 32 ; Magh Rath, p. 10.
According to Magh Rath, p, 12, ' the venom goes out of a dream after a year,'
i. e. its fulfilmcnt need not be dreaded after the lapse of that time. There was
a form of divination by magically induccd dreams, called 'imbas forosnai '. or
thc knowledge which enlightens, Cormac, Glossary, p. 25 : Translation, p. 94 ;
LU. 55'' 13 (practised by a 'banfile', or poetess) ; ib. 125'' 10 (= Z. C. P. iii.
255). Of the samc kind was the ' tarb-fcis ', or bull sleep, Ir. T. i. 200, 213;
R. C. xxii. 22 ; Grimm, iii. 1 1 15, iv. 1744. ^ very similar process is describcd
by GeotVrey of Monmoulh, i, n; cf Martin, p. iii. Another form of divina-
tion, called 'teinm laegda', is probably rabdomancy, Cormac, u. s., and pp. 30,
34, Transl. pp. 112, 130; on both thcsc cf Zimmcr, Kelt. Beitr. iii. 148 If. Thc
lattcr sccms to bc thc same as tlie ' flesc filed ', or poet's rod, of Cormac, p, 14 ;
Transl. p. 42 ; and the keys of poetry (cochra eccsi) of Z. C. P. iii. 458. note 18 ;
'con dernai (in dnii) iiii flcsca ibir, 7 scripuid oghumm inntib, 7 foillsighthir do
triana eochraib ccsi 7 triana oghumm, F.tain do bilh i sith Breg Leith," i. e. so
the druid made four rods of yew, and wrote an ogham on thcm, and it was
revealed to him through his kej'S of poetry and through his ogham that Etaiu
was in tlie fairy-hill of Bri l cilli, Ir. T, i. 129. We hear of divination by clouds,

HEATHEN FOLK-LORE AND MYTHOLOGY clxi

druidic hedgc ', some magic obstruction to keep off an enemy ; and
tlie saints erect the same sort of barrier by the sign of the cross^.

But the druids were very much more than mere medicine men. It
is probable that they really had superior knowledge, and all superior
knowledge tends to be regarded as magical in primitive times^.

That they had literary attainments is shown by their close associa-
tion and frequent identity with the class of poets. Several passages
have already been cited which illustrate this. The two words are
often used interchangeably in different recensions of the same text *,

T. B. C. p. 791 ; Acc. Sen. p. 211 ; Ir. T. II. ii. 133; III. 476; and a curious
forni of divinalion by a chessboard {fithcheli and water, Oss. Soc. iii. 180. We
have already seen that water, if incantations were sung over it, would give
answers, above, pp. cxlviii f. ; there is also divination from the sound of the wind,
I.L. i^^** 41 ; 253^ 49 ff. ; Ir. T. iii. 468-71. Keating further enumerates the
notes of birds, reflexions in the water, and, most powerlul of all, the rowan
hurdle, as instruments of divination, iii. 348-50.

' 'airbe druad'; see the passages coUected by Stokes, Togail Troi, p. 129;
and add to them Ann. Ult. 560 ; R. C. xvii. 144 ; L. S. pp. xxviii f. ; Silva
Gad. i. 79. From these last tvvo passages, which refer to the same matter,
it would seem to be a magic mist, but I am not sure that this is the meanlng
in all cases. There is also a druid's knot, ' snaidm druad,' apparently some
magical defencc of fortresses, Acc. Sen. pp. 27, 281. Curoi mac Daire had
a magic vvheel which defended his fortress, Keating. ii. 223 ; but according to
the earlier texts the fort itself revolved with incredible swiftness af^er sunset,
Ir. T. i. 295.

* Maed. § 24 ; cf. Aed. % 21. The curious process mentioned in the note to
Maed. § 15. of doing a thing with one foot, one hand, and one eye, has clearly
some magical significance, but I do not know what it is. It occurs frequently
in the secular literature, T. B. C. pp. 73, 75 ; R. C. xii. 98, 307, xv. 431, xxi. 156,
xxii. 41, 59. The Fomori were a one-footed and one-handed race, LL. 5" aa ;
cf. Macculloch, Childhood, pp. 290, 301.

' In many languages words which primarily mean knovvledge or power tend
to suggest an idea of magical knowledge. In Irish cumachta, povver. has often
thissecondary meaning; e. g. 'ba fer cumachtach . . . , co teighedh a n-ilrechtuib",
i. e. he was a powerful man, for he could go into many shapes, i. e. was a shape-
shifter, Coir Anmann. No. 205 ; edlas, which in Irish means knowledge, especially
knowledge of the way. guidance, is in Scotch Gaelic a spell ; and it is beginning
to acquire this meaning in Irish, see next note but one. So Irishyfii, science,
cf. 'ag foglaim fessa 7 druidechta ', i. e. leaming science, and druidism, R. C.
xii. 56; cf. Ber. § tonote ; Grimm, iii. 1034.

' Thus the ' artis magice peritus ' of Berach, § 13, is in Br. Berach, c. 23 :
' primeicces 7 ardmaigistir druidechta,' i. e. chief poet and high master of
druidism. In the ' Death of Conchobar' the ' driii ' of the LL. text becomes
tlie ' file' of the Edinb. MS. ; while in the Liber Flauus text he is ' fili 7 drai ',
Oitte, pp. 9, 10, 14 So Z. C. P. iii. 458, and notes 9, 14, 18. In Magh Lena,
pp. 8, 20-2, not only are poetical effusions attributed to a druid, but after the
second of these it is added : ' the poet (eiges) asked for a truce . . . and Conn
granted it, and the rfrM;V/ returned to Eogan.' The persons of druids and poets
were sacrosanct. hence their use as ambassadors, Magh Rath, p. loo : Oss. Soc. v.
p. xxi ; cf. Diodorus, v. 31, given in Holder, AltceltischerSprachschatz. i 1322-3.
It is noteworthy that Diodorus couples together here the druids, whom he calls
^ptKinfOifioty and ol fi(\qjSovyTt^ TToiTjTai.

rtUUMER i

clxii INTRODUCTION

or even in the same recension ', or they are coupled closely together '.
The druids are also largely identical with the prophets'. We find
Becc mac De called both ' propheta ' and 'magus'*; the earliest
biography of Patrick makes the foretelling of future events the chief
function of the 'magi'^; druids are constantly represented as pro-
phesying"'; they prophesy of Christ ^' and of Christian saints, fore-
telling their birth', their coming», thcir cmincnce '", their place of

' ' cetri druid isna cetri ccthrachaibsin. . . . It iad na cetri filid ocar foglaindsit
Tuatiia De fios 7 eolas,' i. e. tiiere were four dntiiis in the four cities. . . . They
are the four poels with whom the Tuatha De (Danann'> learned science and
knowledge, R. C. xii. 58 ; ' ba drai 7 ba banfile isi Dub,' i. e. this woman Dub
was a druid and a poetess, R. C. xv. 126. So : ' bandrui 7 banliccerd,' druidess
and female rhymer, xvi. 34. In Oss. Soc. iii. 48 a druid is not only called
' eolach', knowing, but also nicknamed 'duanach', i.e. a man of poems ; cf.
ib. V. pp. xvi f. ; Kcating, iii. 58 : ' file Albanach d'arb' ainm Labhan Draoi,'
i. e. a poet of Aiba, called L. the Drtiid ; cf. T. B. C. pp. xl ff. When, however,
Windisch 'ib. p. 793) says 'es ist der Verdienst der jiingeren Handschriften, diese
Stande {dnii, file, &c. ) >ieben einander hervortreten zu lassen ', he seems to me
to show a lack of historical sense. In early times various functions are com-
bined in the same person ; specialization comes later. To apply to earlier times
the ideas of a later day is no ' merit ', but the contrary. The classical passages
are collected by Holder, Sprachschatz, s. v. driiida. See Addenda.

* ' d'acallaim a druad 7 a filed,' i. e. to consult his druids and poets, Acc. Sen.
p. iio; cf. R. C. XV. 311.

' Irish /diM = uales, which latter means both prophet and poet. Ferchertne
is called ' rofhili faith', i. e. a great poet and a prophet, R. C. xxvi. 50; of
Marban it is said : ' ba naemh, 7 ba 1,-iidh, 7 ba fili,' i. e. he was a saint, a
prophet, and a poet, Oss. Soc. v. 88 ; of Moling. ba fili, ba faith, ba fissidh (man
of science), Ir. Moling, § 76 ; while of Lugaid Mor it was foretold : ' bidh drai
bidh faidh, bidh fili,' i. e. he will be a druid, a prophet, a poet, Misc. Celt. Soc.
p. 74 ad calcem.

' Las. I 28 ; so Z. C. P. iv. 320, v. 50 (of the same).

^ V. Tr. p. 273 : ' omnia scire ct prouidere . . . antequam essent.'

* Medb goes to consult her druid : ' d'iarfaigid fessa 7 fastini de,' i. e. to seek
knowledge and prophecy from him, T. B. C. p. 27 ; ' mbrfiss,' ' morfastine,' and
' druidecht ' (great knowledge, great prophecy, and druidism) are coupled
together, ib. 181; cf. Magh Rath. pp. 166, 172; Magh Lena, pp. 38, 154, 158;
R. C. xxi. 154. Very often a druid like a saint) foretells the future of a child
before or at its birth, Ir. T. i. 69 (the ill-fatcd Deirdre) ; LL. 126" 41 ff. (Ai mac
OUoman); Rawl. B. 502, f. 72'' (Eithne Uathach).

' Oitte, p. 14. " See next note but one.

° Aed, § 34 note ; Z. C. P. iii. 544, 548 (Columba); the most famous instance
is the alleged druidical prophccy of the coming of Patrick. V. Tr. pp. 33-4.

'•* Ci. C. § I ; Ci. S. § I ; Las. § 4; C. S. c. 800. In many cascs these pro-
phecics take the form of an exclamation ' currus sonat sub rege ', wlien a chariot
is heard approaching, in which sits the prcgnant mothcr of the future saint ; so
Ci. C. 5 I note ; Macd. § 2 ; Tr. Th. p. 527" 52) ( = L. S. p. 35" ; cf. Yi\.^ p. 256.
In other cascs this prophecy is attributed to an ecclesi.istical person, clearly
a later attempt to christianize the legend, Com. § 5 and note ; Mochoem. § 5 ;
C. S. c. 929 '^§ 12); cf. Maed. § 2 note ; so also in the secular litcrature : ' fuaim
n-echraide fo rig rocluiniur," i. e. I hcar thc sound of horses under a king, R. C.
xxii. 49. One explanation given of the name Mog Ruith is * magus rotarum, ar
is a rothaib donith a taiscelad dniidhechta ', i. c. the whcel druid, for it is from
wheels that he used to make his druidical prognostication, Coir Anraann,
No. 287.

HEATHEN FOLK-LORE AND MYTHOLOGY clxiii

burial '. AIl this shows once more how far the Christian Irish were
from regarding the power of the druids as an unrcal thing^. Again
the druid was sometimes a brchon^. The title ' faith-brithem ' or
prophet-brehon, is givcn to Lugaid Corc*, and exactly the same title
is given to Columba'. More frequent is the identification of poet and
brehon '. The druids and the physicians are also closely connected,
and here too we find the compound ' faith-iiaig ', or prophet-leech '.
Of druids as rath-builders something has already been said". We
have also seen that something uncanny attached to the smith's art in
popular fancy '. This is to some extent explained when vve find the
smith closely associated with the druid. Patrick in his famous hymn
prays against 'the spells of vvomen '", of smiths, and of druids'".
Manannan is calied '- ' druid, artisan (cerd), and chapman '. Sithchenn,
the smith of Tara, vvas 'a man of (magical) science, and a notable
prophet' ".
There is a famous character in Irish mythology, Gobban Saer, or

1 C. S. c. 199 (5 18).

' 'L'liglise tout en les anathematisant a toujours cru a 1'efEcacite de ces
pratiques,' Bertrand. Religion, p. 404; cf. Ger. § 9.

' Sce Caesar, B. G. vi. 13 : 'eorum . . . iudiciis parent.'

* Rawl. B. 502, f. 72''. 5 R. c. XX. 140.

" Amargen Gliinmar was ' rig-file 7 rig brithem ', i. e. royal poet and royal
brehon, Mtsca Ulad, p. 2: cf. ' breth bertait brithemain 7 filid in chuicid ',
i. e. the judgement which the brehons and poets of the province shall deliver,
R. C. xiv. 430. The Irish tradition was that from the time of the above
Amargen the judgements of Erin were in the hands of the poets until tlie
incident of the • Colloquy of the two Sages ', i. e. Ferchertne and Nede, when
the terms used by the two rivals were so obscure, that it was resolved that
judgement should no longer be in the hands of the poets, Ir. Texte, iii. 186 ;
Laws, i. 18. The Colloquy has been printed by Stokes, R. C. xxvi. 4 ff., and
is certainly obscure enough.

' Conchobar's court-physician was Fingin faithliaig, T. B. C. pp. 610, 729 ;
he could tell from the smoke issuing from a house the diseases of the persons
within, Oitte, p. 8 ; there was a faith-liaig in Munster, who with his pupils
could tell from the groans of a wounded man the exact nature of his hurt,
LL. 329** ( = Silva Gad. ii. 493). The faithliaig occurs frequently in the satirical
tale Aislinge Meic Conglinne, where the editor, Prof. Kuno Mcyer, aptly quotes
Plin. Nat. Hist. xxx. 4. 13 : ' Tiberii Caesaris principatus sustulit dritidas eorum,
et hoc genus ttattttn ntediroriimqtte^ ; cf. the iajpo^xavTis of Aeschj'lus. Meyer
also cites LL. 200" 2, where we have a man who is both brehon and faith-liaig.
For the close connexion of medicine and magic, cf. Grimra, u. s., iii. 1150-a.
According to Keating, i. 92, the druids were genealogists also.

" Above, p. xcviii, note 4. * Above, p. xcviii.

'** So in a poem attributed to Columba the poet includes women among the
magic influences of which he niakes no account. Misc. I. A. S. i 6.

" V. Tr. p. 50 ; L. H.^ i. 135. « R. C. xvi. 276.

" ' Sithchenn gaba bai i Temraig ; ba fisid side 7 faidh amra,' R. C. xxiv. 194,
196 ; ' every great smith was chiefly famous for his spells and divination,' Rhys,
H. L. p. 317 ; Elder Faiths, i. 266-7, ''• '°7 '• Campbell, Superstitions, p. 246 ;
and the very interesting remarks of Bertrand, La Gaule avant les Gaulois,
pp. 336 fT., 313 ; for a combination of smith and leech see Martin, p. 183.

clxiv INTRODUCTION

Gobban the wright, to vvhom popular traditions assign many raths
and buildings in Ireland'. He appears in our lives. In the Hfe of
Maedoc he is christianized into a man whose hands were blessed by
the saint, so that he became a skilful wright, and completed the
church of Mochua, which the angels had begun -. In the life of
Abban he is smitten with bhndness by the saints because of his
excessive charges '. The namelcss 'famosus artifex ' of our hfe of
Moling becomes ' Gobban Saer' in the Irish hfe^ There are several
saints named Gobban in the Irish Calendars, one of whom, Gobban
Finn, or the Fair, seems to have attracted some of the characteristics
of the Celtic Vulcan. Angels are said to have dug the rampart of his
church ° ; one of his churches was called Tech-da-gobha, i. e. house of
the two smiths *. He is called hypocoristically Mogoppoc in a Ust of
homonymous saints, where there is another saint called ' Mogopp6c
artifex ', unless the epithet has got misplaced, and belongs in reality
to Mogoppoc Finn '.

Cathbad the Druid was also a famous warrior ', and Diodorus ' lays
great stress on the influence of the druids in war.

In the hfe of Gerald we seem to get a ghmpse of a druidic school
or coUege ", and it is quite possible that some at least of the later

' Petrie, Round Towers, pp. 348, 385, 404 ; Reeves, Eccl. Ant. p. 285.

2 Maed. 5§ 46, 48. ' Ab. § 42.

' Ir. Moling, § 34; cf. ib §§ 41, 46-50; and 0'Donovan, Supplement, s. v.
raitnsech.

'- Fel.2 p. 256. « Mart. Don., Dec. 6.

' LL. 368^20, 23; cf. Christian Inscrlptions, ii. 23-4. For a reference to
fiobban Saer in the secular literature, see R. C. xvi. 76-7. A kindred character
is Goibniu, the magic smith of the Tuatha De Danann, on whom see Cormac,
Glossary, p. 32 ; Transiation, p. 133 ; R. C. xii. 88 ; * fiss Goibncnn,' the t^magic)
science of Goibniu, occurs in the obscure St. Gallen Incantation printed in
Gramm. Celt.'^ p. 949. There were traditions of a magic feast of liis ; no one
who partook of it ever suflfered pain or sickness afterwards, Acc. Sen. pp. 177,
189, 327 ; Oide Clainne Lir, § 13 and note ; Rhys, H. L. pp. 90, 319. 388. The
name of Goibniu is probably connected with Ir. goha, a sinith. Gobban may
have been connectcd with it by folk-etymology ; but the double b or f> is ag.iinst
a real connexion. One of the daugliters of the Dagda was ' I^rigit bc goibnechta,
i. bande ', i. e. Brigit the woman of smithcraft, that is a goddcss. Cormac. p. 8 ;
Transl. p. 23. On the contiiient St. Eligius or Kloi is thc hagioloi^ical Vulcan,
Luzcl, Legendes Chretiennes, i. 94, 99 fi. See Addenda.

" LL. 106" 9; R. C. vi. 174. Scathach, the military instructrcss of Cuchu-
lainn. was also a ' faith ' or prophetcss, R. C. xi. 448. Compare the inllucnce
of the German priests in war, Grimm, i. 90.

^ u. s. p. clxi, note 4.

'" ' famosus magus, qui multos sue artis habebat discipulos,' § 9 ; cf. Hy
Fiachrach, p. 98 : ' Cnoc na n-druadh ainm ele don tulaigh sin, tre bheith do
draoithibh Dathi righ Ercann innte ag faghail feasa 7 eoluis,' i. e. Druids' KnoU
was another name of this hill, owing to the druids of King Dathi bcing there,
acquiring scicnce and knowlcdgc {thcse two passages refer lo the samc locality) ;
and we hear, not luifrequently, of the pupils of famous druids ; e. g. Cathbadi
and Dil, Ir. T. i. 325 ; Kawl. B. 502, f. 72'' ; and thc forraer is represented as
head ofa regular school, T. B. C. p. 131.

HEATHEN FOLKLORE AND MYTHOLOGY dxv

schools and monasteries of Ireland were direct successors of these
ancient diuidic institutions'.

We have already seen how great was the influence of the druids
at the court of Ulster •. We hear of an Irish druid in Wales who was
also a ' satrapa ', and had an ' arx ' or rath of his own '. To this position
the saints and the ecclcsiastics of the new faith largely succeeded.
But thcy did not supplant their rivals all at once. For a time, at any
rate, the two systems existed side by side ; there seems clear evidencc
of the presence ot druids at the courts of Christian princes'; and
it is evidently regarded as a mark of special virtue that a Christian
chief refuses to consult druids^ But it was not only to the position
of the druids at court that the clergy succeeded ; they succeeded also
to their property. We have seen ' how the ciergy imitated the
circuits and collections of dues made by their predecessors ; they
seeni also to have taken their land ; the process probably being that
when a chief was converted to Christianity he transferred the
mensal lands of the ministers of the old religion to the ministers of
the new religion. It is surely not vvithout significance that so
many of the contests between saints and druids are stated to
have had reference to the possession of land '. In the regulation

' See Bertrand, Religion, Lefons xix, xx, ib. pp. 388-9. We find women
cducated by druids, V. Tr. p. 92,

' Above, p. clviii, note 6.

' C. B. S. p. 124 ; on the political influence of the medicine man, cf. Lang,
Myth and Ritual, i. iog-17 i^io8-i6'); Custom and Myth, pp. 236-8.

* Ber. § 15 i^Aedan mac Gabrain, king of the Scottish Dalriada : * rex suum
uocat ariolum ' ; in the Irish life the king has four druids, cf. Tr. Th. p. 416",
§ 38^ ; Mochoem. | 13 1 the chief of Eile, who is clearly regarded as a Christian,
has ' suus magus "t ; Moling, § 19 (Finnachta, King of Tara : • sui magi ad regem
uenerunt ") ; cf. Magh Rath, p. 46, where the druid is called ' the king's bard
and poet, a man of ^magical) science and a notable druid ' ; ib. p. 166, where it
is said that the king of Ulster was imper\'ious to the advice alike of his druids
and of his clergy, showing clearly that the author saw no impossibility in their
co-exislence at the same court ; see also Petrie, Tara, p. 123 ; Oss. Soc. v. 58 note.
On the replacement of the druidsby the clergy, cf. Bertrand, Religion, pp. 278 ff. :
'les eveques ont remplace les druides,' &c. Perhaps it is due to this that the
writer of Accallam na Senorach is doubtful whether a certain Gedech was a
bishop or a druid : • Fert in druad, risa raiter Fert in Gedig issin tan so .i. Gedech
espoc do muintir Patraic, . . . no dono Gedech drai Medba 7 Aililla,' i. e. the
Druids Grave, now called Gedech's Grave : Gedech was a bishop in Patrick"s
retinue, or it may be Gedech was a druid of Medb and Ailill, p. 216. Keating
asserts that the king's confessor took the place of the court druid, ii. 342 ; cf.
■ Todd's Patrick, pp. iiSfT.

^' Ci. S. § 14. * Above, pp. c, note a ; cxxviii, note ri.

' Ber. §13: ' magus uendicabat sibi ius hereditarium in terra, quam uir
Dei . . . possederat'; in the Irish life, c. 23, the land is said to have been
conferred on the druid-bard in reward for a eulogy composed on the chief;
Ger. § 9 ' magus . . . uendicans sibi ius hereditarium in eadem terra '. Mochta
founds his monastery of Louth on ' magorum possessio ', C. S. cc. 905-6. (The
incident in Ci. C. § 25 may originally have been of this kind ; cf. also C. B. S.

clxvi INTRODUCTION

of ordeals also the clergy seem to have inherited the functions of the
druids'.

A stock mode of bringing about the conflict between the druids and
the saint is for the druids to object to the fire kindled by the saint,
on the ground that wherever the smoke of the fire goes, the power
of the saint will extend. The classical instance is that of Patrick
and the druids of King Locgaire ; but parallel instances occur in our
lives and other authorities ^ It must not, however, be supposed that
the issue of these conflicts is in any way represented as the triumph
of spiritual over magical and material religion. Rather it is regarded,
both by the populace and by the druids themselves, as the triumph
of a more powerful kind of 'medicine' over an inferior species';
and it must be admitted that thc biblical story of the contests of
Moses with the magicians of Egypt gave colour to this point of view.

pp. 124-5.) In Colgan's Latin version of Magnus 0'Donneirs Life of Columba
is a curious legend that when the saint first settled in lona the druids there
tried to balk him by pretending to be Christian bishops, Tr. Th. p. 411" (§ 11).
A druid voluntarily gives up his ' hereditas' to Brigit, ib. p. 541" (§ 123"). It is
possible that in some cases the transference of property from the old to the new
faith was eftected, not through a change of persons, but by the conversion of
the 'sitting tenant' to Christianity. Instances of the conversion of druids are
mentioned, V. Tr. pp. 102-4 ; Ger. § 9.

1 In Ir. T. iii. 192 the ordeals by red-hot iron and by the water of incantation
are expressly represented as druidical ; the lot, ib. p. 191, is worked by incanta-
tion of the poets, which is nearly the same thing. The ordeal by fire is pro-
posed, Mun. § 27 ; fire and water, V. Tr. p. 56 ; by boiling water, C. B. S.
p. 192. The lot is the simplest kind of ordeal. The Cain Adamnain, § 46,
prescribes that the names of the suspected parties are to be placed in a chalice
on the altar, and the one on whom the lot falls is the guilty one. When the
opponents of the Celtic tonsure gave it a druidical origin they were probably
quite coriect, though when they traced it further up to Simon Magus thcy were
on more doubtful ground, V. Tr. p. 509 ; Rhys, Celtic Britain-, pp. 73-5.

^ V. Tr. p. 42 ; Ger. § 9 ; Las. § 14 note (= Silva Gad. i. 25) ; C. S. c. go6,
§ 5 (cf. ib. c. 801) ; C. B. S. p. 124 (cl. ib. p. 9, where this omen is interpreted
by a Christian chief in a friendly sense). For a secular parallel see R. C.
XV. 297. Perhaps, as suggested by Messrs. Baring-Gould and Fisher, Brit.
Saints, i. 323, the rcal objection was that lighting a fire symbolized a formal
settlement and taking possession. The mude by which the earliest Norse
settlers in Iceland took possession was ' fara eldi um land ', to fare with fire
round the land, Landnama, iii. 6, v. i. 3. One curious dcvice which the druids
and hostilc princes are reprcsented as adopting against the newcomers, in
order to drive them avvay, was that of seiiding abandoned women to annoy
them with thcir impudent gesturcs and behaviour, C. B. S. pp. 124-5 ! L. Land.
p. 95 (100) ; Book of Fenagh, pp. 114 ff., 128 (here there is a confusion between
drnitlw, shamclcss women, and druids) : to this there are analogies in the secular
literature, T. B. C. pp. 166-7 ( = LL. 67'' 35 ff.) ; R. C. xiv. 4 18 i^ = LL. 1 10" 30 ff.) ;
LL. 119" 2 ff.; Mesca Ulad, p. 53 ( = LU. 20'' 11 ff.) ; cf. Ruad. § 8 note; Rhys,
A. L. pp. 179-82.

^ A striking instance from New Zealand is quoted by Lang, Myth and Ritu.il,
ii. 56 (32). Thc destruction of magical properties, Acts xix. 19, is, as Harnack
says, an incident with fevv parallcls, Mission, p. 211 note.

HEATHEN FOLK-LORE AND MYTHOLOGY cl.xvii

Indeed many of the accounts of Patrick's conflicts with the druids '
have evidcntly been influenced by the narrative of Genesis. Many
instances of the druids being beaten by the saints at their own
thaumaturgic weapons occur in our hves and elsewhere". Hence
the saints are regarded as druids, and their miracles are ascribed
to magic ^. When Columba contending against the enchanted mist
is represented as saying ' my druid who will not betray me is the
Son of God ' ' the phrase may be understood metaphorically '^, but
there were plenty who would have accepted the phrase quite
literally '.

We have already seen instances of practices which the saints
exercised, or were believed to exercise, in succession to the druids.
Some others may be mentioned here. Like medicine men in all ages
they were expected to detect ' and punish crime. As regards punish-
ment, one of the commonest forms is that the criminals remain

' V. Tr. pp. 44, 54-60, 92, 130, 138 ; cf. L. H.' i. 105 ; Acc. Sen. p. 42.

' Aed, § 20; Car. §§ 21, 66 ; Las. 5 17; C. S. cc. 753-5 ; L. S. pp. 68-9 ;
Adamn. ii. 11, 32, 34 ; Br. Mac Creiche, c. 12 ; C. B. S. p. 98 ; cf. Lang, Myth
and Ritual, i. gi, 112 (^89, iii); Grimm, iv. 1281. And these contests of the
druids with the saints were but a counterpart of the contests which rival druids,
or the druids of rival tribes, had with one another, Cbir Anm. No. 76 ; 0'Curry,
M. and C. ii. 11, 189 f., 213, 278, 280; Elder Faiths, ii. 108. Columba discomfits
thc magi by chanting Ps. xMv i,xlv) ; Patrick hisenemics, afler the defeat of the
magi, by chanting Ps. Ixvii (Ixviii), Adamn. ii. 37 ad fin. ; V. Tr. p. 44.

^ Coem. § 47 ; Enda, §15; C. S. c. 801, § 3; Capg. i. 443, ii. 115, 202, 287.
It is interesting to find that the part which the life of Moling, § 19. assigns to
Finnachta's druids of explaining to the king the deception practised on him
by Moling as to the remission of the Borr6ma is in the secular tract Borrdma
ascribed to a saint, Adamnan, R. C. xiii. iio; cf. Pagan Ireland, p. 303. The
charge of magic was often brought against the early Christians : ' cji lacobus :
'■ Nazarenus sum." Et ille : " ergo magjis es ",' Aur. Leg. p. 800.

* ' Sluagh doching i timchill chairnn

Is mac ainbthe notus mairn ;
Is e mo drai nim mera
Mac De, as lium congena.'
i.e. A host that raarches round a cairn, it is a son of storm that betrays them ;
this is my druid who will not betray me, the Son of God, He will take my side,
R. C. xvii. 143 (Stokes divides ' nimm era ', from ' eraim ', to refuse ; but ' mera '
is clearly related to the ' mairn ' which precedes ; cf. * nit merad .i. nit mairnfed *,
T. B. C. p. 133 (= LL. 64'' 25"i. The same expression occurs in a poem attri-
buted to Columba, Misc. I. A. S. i. 6, where also there is a contrast with the
false druidism of the heathen.

' As Clement of Alexandria calls the Logos 07105 i-naSo^, Paedag. i. a. 6, cited
by Harnack, Mission, p. 82.

' Cf. Harnack, Mission, pp. 97, 104 ; Grimm, iv. 1614. In many of Luzers
Legendes Chretiennes de la Basse Bretagne, our Lord is introduced simply in
the character of a travelMng magician ; cf. Outer Isles, pp. 214 (T. In Acc. Sen.
p. 72 Cailte addresses Finn as * ar m-breithem, ar n-druth, ar n-driii ', i. e. our
brehon, our jester, our druid. These last two words are often confused in MSS.,
and indeed in some of their cases they come very near each other ; an example
has already been given, p. clxvi, note a.

' Ita, §j 27, 34.

clxviii INTRODUCTION

immovable in the act of committing tlie crime, until tlicy confess
and receive release and absolution from the saint ' ; or the instru-
ments with which they are perpetrating their crime cleave to their
bodies ; thiis a bar adheres to the shoulders, an axe to the hands
of those who are using them''. Clothes adhere to the feet of women
who are washing them against the saint's protest '. A treacherous
host, bribed by a cauldron, betrayed Patrick to his pursuers ; the
hands of the traitor and of all his family clave to the cauldron, till
Patrick released them *. Another frequent punishment is that the
criminals wander fruitlessly round and round, often returning uncon-
sciously to the scenes of their misdeeds ^ I believe, however, that
these stories owe their origin not to popular tradition, but to a fanciful
interpretation of a verse of scripture ^ Often the misdoer is
swallowed by the earth', or is turned into stone*.

1 Ab. §§ 37, 41 ; Aed, §§ 12, 21 ; Ber. § 14 ; Cain. § 5 ; Car. § 27 ; Ci. C. § 7 ;
Col. E. §§ 13, 14 ; Com. § 51 ; Cron. § 15 ; Enda, § 4 ; Ger. § 9 ; Las. § 14 ;
Maed. § 13; Mochoem. § 16; Mun. §§ 22, 23; Rua. § 15 ad finem ; C. S.
cc. 2o6-7 (§§ 30, 31), c. 279 (§ 44, not in M), c. 389 (§ 55, not in M), c. 669
(§ 27\ c. 801 (§ 3", ; Silva Gad. i. 30; V. Tr. p. iio; Z. C. P. v. 84 ; Tr. Th.
P. 538" (§ 88); C. B. S. pp. 31, 133; Capg. ii. 319, 570; St. Malo. p. 86;
L. Land. p. 128 1136"). Some of these stories have probably been influenced by
I Kings xiii. 4-6 ; Zech. xi. 16. In Rennes MS. f. 87'' Colman offers to his
friends either to bring mist over the eyes of their enemies, or to bind their
hands. The latter is chosen. In Lug. § 4 the arrest of the threatening hand
is ascribed to an angel. In Capg. ii. 317 one saint fixes anotlier saint in this
way. Soil from the magical Inis Tuile [? Thule] caused tlie hands and feet of
those vvho trod on it to adhere to the ground, Oss. Soc. iii. 188. This class of
miracle also occurs in non-Cellic lives of saints. e. g. Capg. i. 14 ; Aur. Leg.
pp. 18,42, &c. Animals are also struck motionless, Lug. § 4; ci'. the stories
of calves separated tVom their mothers, and animals saved from hunters, above,
pp. xcvi, note 9, cxli.

^ Ab. § 33 ; Col. E. § 12.

^ Maed. § 27 ; cf. Capg. i. 190 ; Grimm, iv. 1349.

* L. S. p. 6 ; V. Tr. p. 22 ; there is an intcresting parallel to this in the
Mabinogion, ed. Rhjs and Evans. pp. 50-1 ; ed. Guest, iii. 150-1, 171-3.

' Br. i. § loi ; Coem. § 26; Com. § 17; C. S. c. 179 (§ 24"!, c. 911 (§ 15);
C. B. S. pp. 177-8 ; cf. Magh Ratli, p. 234 ; Campbell, Superstitions, p. 25.

* Ps. xi. (xii.) 9 : ' in circuitu impii ambulant ' ; cf. Bo. §11;' tmpii . . . recto
itinere ire putantes, tota noctu in circitittt monasterii atnbulabatii ' ; Cain. § 37 :
' illi . . . noM potuerunt transire, sed per circitiliim . . . anibiilabaiit ; ' Br. i. § loi.

' Bo. § 21 ; Dec. § 32 ; C. S. c. 796 (§ 11'), c. 833 (§ 15); V. Tr. pp. 36, 130, 242 ;
L.S. pp. 9, 139 (cf. ib. p. xxviii); C. B. S. pp. 43, 46, 160, 176-7, 193; Rennes MS.
f. 84''; Br. Grellan, c. 4. The biblical parallel of Dathan and Abiram is often
cited in these stories, and niay have inHuenced them ; but the same povvcr is
attributed to the druids, 0'Curry, M. and C. ii. 217. Stories of criminals
melting like wax, C. B. S. pp. 173, 201; cf. L. Land. p. 109 (116"), havc
probably grovifn out of Ps. Ixvii. (Ixviii.) 3 : ' sicut fluit cera a facie ignis, sic
pereant peccatores a facie Dei.' Thieves trying to cross a river find it boiling
hot, Capg. ii. 200.

8 Decl. §§ 32, 36; C. S. c. 673; B. Fenagh. p. 116; Colgan, A. S. p. 138"
(§ 40); C. B. S. p. 178; ef. ib. p. 64, vvherc the criminals are vvolves. This
punishment occurs frequently in foik-tales, cf. Martin, p. 9 ; and the curious
tradition in 0'Donovan's Supplemcnt, s.v. laimscch ruad.

HEATHEN FOLK-LORE AND MYTHOLOGY clxix

Another magical power which is constantly attributed to the saints
is that of causing ocular illusion, glamour, or sight-shifting'. Thus
laymen appear as clerks ' and a man as a woman carrying an infant ',
and so are passed by their enemies. A man or a horse is talten
for a log of wood *. A standing stone is attaclved under the idea that
it is a man'"; soldiers slay one another, each man thinking that he is
aiming at St. Moling". Misdoers flee at the approach of fancied
enemies', or because their own homes appear on fire", or because
their opponents seem to be three times as numerous as they really
are '. Invaders think that thcy are burning and slaughtering ; in
reality they are doing no harm, and the severed heads which they
seem to be carrying off by the hair turn out to be lumps of rotten
wood, or sods of earth with grass growing from them '". A prisoner
who in fact has escaped is thought by his captors to be still
in their hands, or even to have been put to death by them ".
Analogous to this is the case of a favourite youth who seemed to be
present witheach of threebodies of monks whodesired his company '^

' This form of magic plays a considerable part in the Icelandic sagas, and is
called * sjonhverfing ', lit. sight-turning; this has suggested to me the term
' sight-shilling ' as a convenient correlalive to the accepted term * shape-
shifting ', the former being conceived of as a subjective delusion, the latter as
an objectivc fact. The tvvo are sometimes confused, e. g. Ail. § 31 and note ;
C. S. c. 279 ^§ 44"). That it was regarded as a malignant power is shown by
the fact that it is produced in some cases by demoniac, Br. i. § 70, and druidic,
agency, Cain. § 11 : C. S. c. 353 ^§ 39, not in M) ; Adamn. ii. 17 ; and that it
was one of the charges against Kentigern's mother that she ' visus immutat, et
sensus alienat ', N. and K. p. 167 ; cl. also V. Tr. p. 300. In a Latin life of
Patrick sight-shilting is learnedly called ' illud genus caecitatis . . . quam
Acrisiam nuncupant Phisici ', Tr. Th. p. 104''.

* Col. E. § 23 ; cf. R. C. xxiv. 56.

* ' andar leo ba banscal he, 7 naeidi for a muin,' i, e. it seemed to them that
he was a woman, with an infant on her back, Rennes MS. f. 88".

* Coem. § 13 ; Rennes MS. f. 87°.

' Br. i. § 6; Ci. C. § 31 note ; Three Fragments, p. 196 ; Magh Lena, pp. 30-4.
These things occur even in grave Chronicles; cf. Ann. Ult. 1167, where the
Cinel Eogain mistake a brake of sallows for their enemies. Ajax slaughtering
the defenceless herds under the idea that he is slaying his enemies is a classical
instance of sight-shifting.

' Ir. Moling, § 70.

' Maed. § 51 ; C. S. cc. 792-3 (S§ 3, 5) ; cf. R. C. xii. 92, xv. 446.

" Fin. C. § 16 note.

' 'dobersa taidbsi tri cath fort,' i. e. I will put the appearance of three bat-
talions upon thee, Rennes MS. {. 87''. Of Manannan mac Lir it is said : ' if he
dreaded an enemy, he would of one man cause to seem one hundred, and that
by art magic,' lar-Connaught, p. 263.

>» Ail. § 31 ; Cron. § i8 ; Tig. § 10 ; C. S. c. 379 (§ 44) ; Tr. Th. pp. 521» (§ 23),
534 (§ 67) ; cf. R. C. xxiii. 413-16.

" Sam. § 12 ; Tr. Th. p. 535« (§ 68).

*' Lug. § 18 and notes ; so Bran, the famous hound of Finn mac Cumaill, ' was
seen as three dogs, intercepting the deer at three passes,' Campbell, Supersti-
tions, p. 31. For sight-shifting on the part of animals see Maed. §§ 7, 33 ; the

clxx INTRODUCTION

So when rival clans were in danger of coming to blows for the
possession of a sainfs body, a car drawn by oxen bearing the
precious burden appeared to be accompanying each of the contend-
ing parties, and thus bloodshed was prevented '. Lastly Bishop
Bron and his company on their way to Kildare are lost at night-
fall in a wood. But it seemed to them they had reached their destina-
tion and were received by Brigit and her maidens with all goodly
hospitality. In the morning they awoke to find themselves in the wood,
and the real Brigit came with herattendants to lead themto Kildare''.

Again serpents ' and vermin * of various kinds are expelled by
saints, as magicians charm away lice '', or Irish poets were believed
to rhyme rats to death '.

Many of the prophecies ascribed to saints have a striking analogy
with the phenomena of second sight ; foreknowledge of the coming
of guests', the knowledge of events taking place at a distance, such
as the danger or death of friends, the movements of travellers, the

stories alrcady cited in which wolves, &c., act as calves to bereaved cows
probably rest on the same idea.

' Ab. §52 ; Enda, § 11 ; V. Tr. p. 256; Breuiarium Aberdon., Pars Hiem.,
Propr. Sanct., f. Ixiv. r** ; the writer modestly calls this 'res non frequenter
audita '; R. C. v. 457. In one case no less than three corpses wcre thus pro-
vided. But subsequent miracles showed that Llandaff had secured the genuine
article, L. Land. p. iio (117).

^ This resemblcs the common folk-tale motive of a party lost at night-fall
coming on a house, not known to have existed there before, and being sumptu-
ously entertained ; in the morning the house has vanished, and they find that
they have becn sleeping on the ground, Ir. T. i. 137-8; iii. 318-23; R. C. vii.
2960"., ix. 486, 492 ; cf. Capg. ii. 451. An amusing case of sight-shifting is in
Aur. Leg. p. 48, which has been borrowed by Hrotswith, the learned nun of
Gandersheim, in one of hcr Terentian comedies, Ker, Dark Ages, p. 180.

' The classical instance is, of course, Patrick expclling scrpents and other
reptiles from Ireland ; cf. Tr. Th. p. 102. But Columba did the like for lona,
Adamn. ii. 28, iii. 23 ad init. ; cf. Capg. ii. 563 ; Bede, H. E. i. i and notes ;
Keating, ii. 18 ; Martin, p. 161.

■■ Br. i. § 79 ; Colgan, A. S. p. 138» (§ 39, fleas) ; C. S. c. 193 (5 7, sparrows,
serpents, and fleas) ; Gir. Camlj. Opp. v. 120 ,,rats) ; Cain. § 24 i^mice). Giraldus
says that in Ircland therc were ' mures infinitissimi ', 3'ct thcy would not livc in
Aran, u. s. pp. 61, 84 ; certain of the Hebridcs had the samc peculiarity, Martin,
PP. 50, 380 ; while cats will not live in others, ib. p. 381 ; cf. Lang, Myth and
Ritual, ii. 222 (,201) ; Grimm. iii. 1129, iv. 1784, 1826.

'^ Grimm citcs the trial of a family of magicians who were supposed to have
an hereditary power of doing this, iii. 1068.

" See Proc. R. I. A. v. 355 ff. ; Oss. Soc. v. 76-7 ; 0'Curry, M. and C. ii. 87-8 ;
Campbell, Supcrstitions, pp. 225-6.

' Ba. § 14 ; Cain. § 23 ; Coem. §§ 30, 36 ; Decl. § 34 (attributed to angelic
revelation) ; Enda, § 10 ; Fin. C. § 27 ; Fint. §§ 2, 12 ; Ita, §§ 20, 24, 31, 35 ;
Moling, § 27 ^in tliis case the guests werc animals) ; Rua. § 29 ad finem ; Tig.
§ 2 ; V. Tr. p. 98 ; cf. Ci. C. § 29. According to the Amra, this knowlcdge never
failed Columba, ' ni doficed sede nach n-dam ccn a remfhis', i. e. no company
evcr rcachcd him without hisforcknowing, R. C. XX. 140; cf. xxix. 120. Martin,
on landing in Rona, was assured by thc nalivcs that they had * had frequent
apparitions of your person ', Western Isles, p. 20.

HEATHEN FOLK-LORE AND MYTHOLOGY clxxi

outbreak of war, or the perpetration of crime', the prevision of
a man's destiny ', of the dcath which threatens him', his place of
burial ', ivnowledge of his hiddcn quality ", of his guilt or innocence ^
Alcin to this' are cases in which the actual faculty of vision is
magically or miraculously extended '. This power also is transferred
by the saint to others by physical contact '. Sometimes the vvhole
world is seen spread out before the seer '". The faculty of hearing,

' Br. i. § 104; Cain. §§ 10, 44; Coem. § 14; Col. E. § 27; Com. § 30;
Fint. §§ 8, 12 ; Ita, § 34 ; Maed. § 42 (an exaet parallel to this in Gregory's
Dialogues, iii. 14) ; Mun. § 12 ; Capg. i. 215 (represented as a dream) ; Tr.
Th. p. 535* (§ 71) ; Adamn. i. 7, 12, 22, 28, 29; Br. Grellan, c. 4.

- Col. E. § 19; Fint. § 10; Maed. § 34; Mun. § 12; cf. ib. § s.where theprophetic
sight is accompanied by a genera! ecstatic state. In other cases the person's
future destiny or past actions are divined Irom the sound of his voice, Cain. § 41 ;
Ci. C. § 26 ; Col. E. § 8 ; Enda, § 2 ; Fint. §§ 13, 14 ; cf. Br. Coemgen, c. 12 : ' ro
athain for a ghuth 7 for a dheilb go n-derna drochgniomh,' i. e. he knew by his
voice and form that he had committed a crime. I cannot give anye-xact parallel
from the secular literature ; cf. Ir. T. i. 300 for a slight analogy.

' Col. E. § lo ; Com. § 30 ; Cron. § ii ; Fin. C. § g ; Fint. §§ 9, 17 ad fin. ; Ita,
§§ la, 32 ; Maed. §§ 13, 36 ; Mochoem. §§ 17, 26 ; Adamn. i. 21 ; Fel.* p. 116.

* Car. § 30 ; Lug. § 37.

' Ita, § 24 ; Adamn. i. 44. Akin to this are cases in which the names of per-
sons never seen before are intuitively known, Br. i. §§ 13, 61 ; ii. §§ 49, 55 ;
a secular parallel, R. C. i.x. 490.

' Ita, § 27. Parallels to almost all these instances may be found in the cases
of second sight coUected by Martin, pp. 300-35 ; cf. Outer Isles, ch. 15. The
faculty is shared by animals, Martin, pp. 306-7 ; Outer Isles, p. 105 ; it can be
transferred to another by physical contact, ib. p. 70; Martin, p. 305. A phan-
tasm of the dying, C. S. c. 106 (§ 8).

' Indeed, it is sometimes difficult to draw the line between them ; e. g. Z. C. P.
iii. 248.

' Maed. § 30 ; C. B. S. p. 1 19 ; Br. Berach, c. 30 ; in Bcr. § 25 this is a vision
seen in sleep ; in Fech. § 12 in ecstasy.

" How thoroughly consonant this is with the traditions of secular folk-lore may
be seen from the foUowing comparisons ; in Rhys' Celtic Folk-Iore, i. 230, is a
story of how a man, by standing on a fairy's foot, is enabled to see the fairy
mansion beneath theground (cf. Macculloch, Childhood, p. 315). So Aengus mac
Nadfraich, by laying his face on Enda's feet, is enabled, by the elevation of the
ground (a semirationalizing touch which is not in the parallel version, Ail. § 25),
to see the isle of Aran, though many miles away, Enda, § 13. (Even closer
parallels in Capg. i. loi [— Sim. Dun. i. 298], ii. 413 ; but these are non-Celtic.)
So the sight of the future world is given by contact with the saint, Z. C. P. iv.
308. Other knowledge is also conveyed by contact, as in the pretty story of the
little boy who resorted to Aengus, the author of the Felire, to help him to learn
his psalms : ' " Come here," said Aengus, '* and put thy head on my knee, and
go to sleep." He did so ; and the boy arose afterwards ; and Aengus said :
'•repeat thy lesson, my son." The boy repeats more than the i^appointed)
lesson,' Fel.^ p. la. In a story given in Rhys, u. s. i. 170-1, the magic sight is
conditioned by standing on a sod from St. David's churchyard. For the miracu-
lous elevation of ground to suit the saint's convenience cf. Cain. § 39 ; V. Tr.
p. 93 ; L. S. p. 143 ; L. H.- i. 5 ; C. B. S. pp. 112-13, 139 (here the elevation
is caused by the saint standing on the ' sudarium ' of a youth whom he had
raised from the dead) ; St. Malo, p. 39 ; N. and K. p. 217.

'" Maed. § 52 ; Adamn. i. 1 ad finem, i. 43 sub finem ; Capg. ii. 311 ; Gregory,
Dial. ii. 35. Our Lord's temptation on the Mount has probably had influence
here, Luke iv. 5 ; cf. Grimm, i. 136.

clxxii INTRODUCTION

or the carrying power of the voice, is similarly extended by
a miracle '.

Yet more curious are the cases in vvhich the saint causes the souls
of men to go forth from their bodies in sleep, and visit distant scenes'.
That the soul in sleep goes forth from the body is a verj' primitive
behef; and hence comes the idea that it is dangerous to wake
a sleeping man suddenly ', not only lest the souFs travels and acquisi-
tion of knowledge should be interrupted *, but also lest the absent
soul should be unable to find its way back to the body \ Sleep of
a supernatural character is causcd in various ways, sometimes by the
saint's prayer ', or by his breath ', sometimes by liquor that has been
blessed by him ', sometimes by drinking of a charmed fountain ',
sometimes by music '".

' Ab. § 31 ; Br. i. § 5 note ; Cain. § 13 ; Car. § 41 ; Coera. § 43 ; Mun. §§ 21,
26 ; Sam. § 23 ; C. S. cc. 917, 920 (§§ 4, 13) ; R. C. -xx. 176 ; Adamn. i. 37 ;
L. S. pp. 25, 102. For a secular parallel see Ir. T. II. ii. 125.

^ Com. § 42 ; the most interesting case of this is in C. S. c. 310, § 16 : ' rogauit
populus Finanum ut e.\irent uidere agonem. Quibus ait : " Maneant corpora
uestra iuxta me, et exeant anime uestre ". . . . Dormientibus . . . illis iuxta
sanctum, exierunt anime eorum ad stagnum longe, ubi uidcrunt agonem ; . . .
et reuerse sunt . . . ante uesperum anime ad corpora sua, et narrauerunt omnia
que facta fuerant in agone, sicut erant." In the M text, Fin. C. § 13, this has
been toned down to a vision seen in sleep ; cf. Ber. § 25 ; Forbes, Calendars,
p. 347, from A. S. March, ii. 439.

^ This idea occurs constantly in the Icelandic sagas. Restlessness in sieep
(lata illa i svefni) showed that the soul was undergoing special experiences, and
made any premature awakening exceptionally dangerous, Njala, c. 62 ; Flatey-
jarbbk, ii. 216. So in Irish : 'arigsitar Ulaid anisin, 7 asbertatar ara n-duscide.
*' Acc,*' ol Fergus, " nachin gluasid, res atchi," ' i.e. the Ultonians noticed this,
and .said that he ought to be awaltened. ' No,' said Fergus, ' do not disturb
him, he is seeing a vision,' Ir. T. i. 208; cf. Z. C. P. iii. 6.

' This idea appears Bo. § 3 ; cf. Aur. Leg. pp. 446, 749. In Tr. Th. pp. 538-9
(§ 91) the sainfs soul goes forth not in sleep, but in an ecstatic state.

^ 'aithnit dia muinteraib nar foghiaister na cuirp. air dia n-gluaister, ni thic-
fadsum chucu semper,' i. e. they enjoin their attendants not to move their
bodies, for it' thcy were moved they would never come back to them again, Ir.
Nenn. p. 204. In this case the souls, while abscnt, became werewolves ; cf. Gir.
Camb. Opp. v. 101-6; Grimm, ii. 829, iii. 1083 : Lyall, Asiatic Studies, ii. 164.
A charge of being a werewolf was brought against a Breton saint, Ronan :
' Ronanum . . . aliquando conuerti in lupum, et non solum caedem exercere
pecorum, uerum etiam filiorum liominum,' R. C. xi. 243 ; but no Celtic saint is
actually represented as a shape-shitter, so far as I am aware ; this was too
heathen an art to be attcibuted to aChristian ; cf Ir. T. iii. 235 : ' suithi gennt-
lechta la cechtar de, ... 7 nus delbdais in ccch richt,' i. e. they both had the
learning of gentilism, and could shift into any shape. The druids practised this
art, LU. 54'' 36 (T. Saints, however, change criminals into animal shapes as
a punishment, V. Tr. p. 248 ad calcem ; L. S. p. xiii.

' Capg. ii. 202. ' Ail. § 38.

' Lug. § 10 ; cf. R. C. ix. 486, xi. 448, for secular parallels ; this was the
result of a spell : ' do chuirsi bricht suain forsin fin,' i. e. she put a sleep-spell
011 the wine, R. C. xxiii. 420.

' Br. i. §§ 28, 36, ii. § 29; Rua. § 14 nole ( = C. S. c. 324).

'" Br. i. § 69; Ci. S. § 14 ; C. S. c. 446 (,§ 3, twoangels in theformof swans} ;

HEATHEN FOLK-LORE AND MYTHOLOGY clxxiii

Another druidic function which the Celtic saints inherited only too
completely was that of malediction '. The most notable instance in
our lives is th,e great cursing match between Ruadan and king
Diarmait', which ended in the desoiation of Tara'. There is
a similar contcst on a smaller scale in the Irish life of Cranatan';
and a very striking secular parallel in the cursing of Emain Macha',
the seat of Ulster royalty, by the druid Cathbad, on account of the
murder of the sons of Uisnech ". But there are many other instances
of saintly curses'. It seems to be regarded as extraordinary self-
restraint if a saint does not exercise his maledictory powers on
the slightest provocation*. The practice is expressly defended in
the Irish canons' by the examples of St. Peter'", of St. Paul ", and
of St. Thomas in his apocryphal Acts ". The left hand was held
up in cursing, whereas the right was the hand of blessing ". Finan
gives his own tribe holy water to drink for the cursing of their
enemies '*. In the ofl-cited life of Colman mac Luachain is a very
curious instance of a curse by which the members of the person
cursed are distributed among the various saints of Ireland""'. Comic
curscs somewhat of this kind have descended to the present day
in children's games in Ireland '". By judicious interposition a curse

V. Tr. p. 254 (angelsV In the Br. Mac Creiche, c. 14, an anfel's song sends a
' peist ' to sleep. This sleep-inducing music is very common in the secular
literature, Acc. Sen. pp. 13, 98, 280 : Ir. T. iii. 197 ; R. C. ix. 488. It is caused
by the snng of birds, R. C. xvi. 39 ; M. and C. ii. 276 ; especially of shape-shifted
birds, Ir. T. i. 207 ; R. C. xiii. 10 ; Oide Clainne Lir, § 20 ; by the song of mer-
maids, R. C. xv. 433, xvi. 31 ; by the shaking of the mieb iida, or branch of
peace, LL. 1 1 1" 45 ( = R. C. xiv. 426), 177'' 15 ; Ir. T. iii. 193 ; Bran, i. 3 ; Oss.
Soc. iii. 212 ; M. and C. iii. 313 ff. Its technical name is ' suantraige ', or sleep-
strain, LL. 269** 11 ; the other two kinds of magic music being 'gentraige',
laughter-strain. and ' goltraige', weeping-strain. On these three see LL. 249"
i7ff. (= Tain Bd Fraich, pp. 140-2), 288'' 14 ff. ' = Silva Gad. i. 311"); R. C. vi.
183, xii. 80, 108 ; M. and C. iii. 223 ; cf. Rhys, H. L. p. 606 ; Macculloch, Child-
hood, p. 31. On the fondness of Irish saints for music see Gir. Camb. Opp. v.
155. He says that Coemgen's harp was preserved as a relic.

' Bertrand, Religion, p. 260 ; British Saints, i. 13-17 : cf. Bede, ii. 260.

' Rua. 5 17; Cuimin of Connor says, quite truly, ' Ruadan loved cursing/
and hc tiieans it as a compiiment, Z. C. P. i. 66.

■' Magh Rath, p, 4. * Br. Cranatan, c. 2.

■■^ Navan Fort, near Armagh. ° Trans. Gaelic Soc. i, iv. 130 ff.

' Ab. f- 37: Er. i. § 80; Car. § 58; Fech. § 6 note ; Br. Colman Ela, c. 4 ;
Renncs MS. f 88'' ; C. B, S. pp, 15, 16, 18, 29, 39, 63, 184-6 (we have a collec-
tive curse by the whole monastic community, ib, p. 132) ; cf. M^gh Rath,
pp. 18, 28, 232, 270,

' Ab, 5 1 1 ai1 finem ; Decl, § 19 ; cf. Ba. § 15 ; Bo. § 4, a very curious passage.

' Wasserschleben, pp. 88-91, '" Acts v, 3-10. " i Cor. v. 5.

'" = Aur. Leg. p. 33. ^' Decl, § 36 ; Fel,- p. 200 ; V. Tr. p. 326.

" Fin. C. § 16 note, from the S text ; toned down in the other versions.

'5 Rennes MS, f. 87 v°,

" Oss. Soc. v. 107 note ; cf. Campbell, Superstitions, p. 133.

clxxiv INTRODUCTION

is transferred to inanimate objects, a stone, or a tree'. Sometimcs
the imprecation is that the hand or arm with which the evil deed
was done may fall off^ Sometimes the curse takes the form that
the persons cursed, or their descendants or successors, shall always
do or suffer what they are doing or suffering at the time of pronoun-
cing the curse '. Thus the descendants of nine robbers are never to
exceed nine *. Conversely, as a blessing, the Ciarraighe were never
to have less than the numbers in which they went to meet Mac
Creiche^ Curses and blessings which thus descend from generation
to generation are called ' facbala ', the leavings or bequests of the
saint. They occur most frequently in the Irish lives^ The life of
Mac Creiche is full of thcm, and they formed matters of hard bargain-
ing between the saint and his admirers. The annalists record the
supposed fulfilment of a curse through many generations '. Curses
and blessings are given from a height, in order that they may fall
with full effect on the objects at which they are aimed*. The curses
and blessings of rival saints sometimes came into awkward conflict".

And so the new creed inherited not merely the material, but also
a good deal of the spiritual, properties of the old ; and the saint
was regarded as a superior kind of medicine man, with his bachall,
or pastoral staff, and bell as the chief instruments of his art •". The

' Maed. 5 35 ; C. S. c. 874 (§ 6^1 ; V. Tr. p. 218 : Elder Faitlis, i. 275 ; cf.
Magh Lena, p. 120 ; Elder Faiths, ii. 57-8 ; Campbell, u. s., p. 19 ; Outer Isles,
p. 235. Transference to an animal, as in the scape-goat and Hdt. ii. 39, does not
occur in the lives ; cf. , however, LU. 54*^. Diseases are transferred to other
persons, Aed, § 13 ; Fel.'' p. 44 ; cf. Capg. i. 472; or to inanimate objects. L. S.
pp. 143-4 ; Colgan, A. S. p. 147'' (§ 17 = Stowe MS. ix. pp. 51-2) ; cf. Elder
Faiths, ii 50, 95 ; Campbcll, u. s., p. 238. So the dangers of one saint are
undertaken by another, Las. | 20.

2 Col. E. § 2 ; Maed. § 43; Mochoem. § 18; V. Tr. p. 162; L. S. p. 77;
Adamn. i. 36 sub finem (cf. with this Ail. § 14 note). Dr. Reeves suggests
that Job xxxi. 22 may havc suggested the idea. f"or some curious matter as to
the use of the Psahns for purposes of malediction see Hib. Min. pp. 44-6 ;
Three Fragments, pp. 78 S. = LL. 307". Both these documents have to do
with Adamnan.

3 e. g. Car. §§ 32, 45, 55 ; Maed. §§ 18, 23: Fel.= pp. 146, 198.

* Ger. § 11; so Br. Adamnan, c. 9, in Anccdota, ii. 16; Martin, p. 264;
Outer Isles, p. 58.

^' Br. Mac Creiche, c. T7.

^ e. g. Ir. Mohng, §§ 28, 30, 33 ; a curious instance in C. B. S. p. 43.

' F. M. ii. 1096.

* Ber. § 10 ; Lug. § 50 note ; L.S. p. 55 ; Br. Berach, c. 23 ' tficcbaidh mii . . .
go mulLich an tsleiphe, go iiaicer uaim ferann Beraigh, co ro mallachar e ', said
by a dying druid, i.e. 'carry me to the top of the hill that I may sec thc territory
of Berach, aiiti cnise it' ; cf. Balaam, Num. xxii. 41, xxiii. 13, 27. But it is not
only saints and druids who exercise this maletiictory power. In the great cursing
scene, Rua. § 17, it is evidently assumed that the l<ing's curses arc as certain of
fulfilment as those of the saint. For otlier prophecies by secular pcrsons cf.
Fcch. § 15 ; Ita, § 9 ; Maed. § 4 ; Lug. § 27 ; C. S. c. 374 l^§ 35).

" Mochoem. § 30.

^" ' Bockr Irskar ok bjullur ok baglar,' i. e. Irish books, bells, and bachalls

HEATHEN FOLK-LORE AND MYTHOLOGY clxxv

wonder-working power of the saint's bachall occurs constantly in our
lives. We have already seen how it discovers or produces fountains,
and, when planted, grows into a tree, also how a line dravvn with
it separates calves from their mothers. But it does much more than
this. It raises the dead ', it heals diseases '^ ; it drives baclc a flooding
river or the sea'; it divides the sea*, or supports the saint in it^ It
splits rocks, cuts stone, and cleaves the ground''. It pierces a moun-
tain for water to flow through ', and leads a stream uphill ". It
brings down mountains on the heads of the enemies ', or defeats
them by its own power'". It keeps off enemies like a 'druid's
hedge'"'; but it also pacifies enemies, and reconciles them to one
another'-. It subdues wild animals" and monsters", and keeps off
ghostly foes'\ It deflects the bough of a tree"; it flies through the
air and extinguishes a fire ", and comes of itself when lost ". It saves
a prisoner from execution ", enables a captive to pass unseen through
his enemies^", and protects from shipwreck" It catches fish''', and
discovers goW. Finally it overthrows idols", and expels demons^'.
Bachalls are themselves the subjects of miracles-''.

were what the Irish anchorites left behind in Iceland, when they were driven
out by the hcathen Norsemen, Landnama, Prologue.

' Br. i. § 91 ; Coem. 5 38 ; Col. E. § 37 ; Maed. § 49 ; C. S. c. 918, § 7 ; L. S.
p. 126 ; Br. Maedoc, c. 72 ; Capg. i. 502 ; St. Malo, pp. 62, 148 (a dead animal
raised).

" C. S. c. 103 (§ 4), c. 198 (§ 16) ; C. B. S. p. 359 ; Capg. i. 502.

' Co. E. § 21 ; Dec. § 16; C. B. S. p. 169; R. C. v. 423, 444 ; Capg. i. 501.

* Capg. ii. 566 ; cf. Rennes MS. f. 84''. = Ab. § 17.

* Enda, § 24 ; V. Tr. p. 78 : Capg. i. 443.

' Fech. § 14 ; R. C. xii. 344 ; L. S. p. 139.

* Capg. i. 298, ii. 205. ° C. S. c. 193 (§ 8).

'" L. S. pp. 92-3 (this bachall was called ' cenn-chathach', headed 'cathach',
a name literally meaning warlike or warrior, and often applied to relics used as
battle-standards, the best known being Columba's famous Psalter, Reeves,
Adamn. p. 310 : a bachall of Columba's called ' Cathbuaid ', or Battle-victorj',
is mentioned, Three Fragments, p. 230. A hazel cross given by Caillin was
the cathach of the Conmaicne, B. Fenagh, p. 194; we hear of a 'cathach
larlaithe' in Tigernach 1134 (R. C. xviii. 152, cf. ib. 153, where cailmirc should
be cathaigh\ ; cf. Br. Grellan, ad finem : ' meirge catha na cloinne mo bachall,'
i. e. my bachall as the battle-standard of the clan ; so Rennes MS. f. 87''.

'' Maed. § 24 ; on the ' airbe druad ' see above, p. clxi.

'- C. B. S. pp. 190-1 ; in this respect it represents the crdcb sida, lit. bough of
peace, of the secular tales ; e. g. ' atracht Sencha 7 ro chroth in craeb sida 6sna
sluagaib, combtar sidaig ', i. e. Sencha arose. and shook the branch of peace over
the hosts, so that they were peaceful, LL. iii" 45; so Ir. T. i. 281 = LU.
•03'' 33 ; LL. 177'' 15 ; it is called ' craeb sidamail ', the peaceful branch, Bk. of
Fermoy. f. 62''. cited by 0'Curry, M. and C. iii. 317.

" C. S. c. 873 (§ 5I ; Capg. ii. 199.

" R. C. V. 448 ; St. Malo, p. 58. '^ Cain. § 27 note ; Maed. § 26.

" Sam. § 19. " Dec. 5 35.

>» Cain. § 25 (cf. Adamn. ii. i^") ; Z. C. P. v. 56.

'» Ail. § 35 note. 20 Xr. Th. p. 433' (§ 13).

2' N. and K. p. 152. 22 Cain. § 13. '^' Br. i. § 90.

'♦ V. Tr. p. 90. 26 c. S. c 103 (§ 3).

-' Fin. C. § 4 ; Sam. § 17.

clxxvi INTRODUCTION

The bachall seems to be regarded as the most characteristic mark
of the Christian missionary*; saints bear it when they appear in
visions'' ; and it is borne by female saints as well as niale'. It seems
sometimes to have been carried by a special minister *. Saints
exchange their bachalls as a marlc of affection and confraternity '.
We hear of their being enshrined in precious metals * ; and several
of these enshrined bachalis are still in existence''. The biographer
of St. Kentigern notes correctly the character of these primitive
bachalls, not spiral-headed like the later crozier, but a simple staff
with a crook '. Several of these bachalls had special names ; Mochoe's
was called ' in Etech ', or the winged, because it flew down from
heaven ' ; Colman EIa's was called ' in cochlach ', or the cowled,
because of its drapery '", Mochua of BaIIa's was called ' in buide ' ;
or the yellow, because to it the saint transferred the yellow
plague which was afflicting the Sil Muiredhaigh"; but the most
famous was the Bachall Isa, so called because it was believed to
have been given by our Lord Himself to Patrick, which was used for
the collection of the dues of Armagh, and so was a great object
of contention between rival claimants of the see "'. Bachalls, like
bells, are used for cursing", and for the administration of solemn
oaths".

Scarcely less potent than the bachall in working miracles is the
saint's bell. It raises the dead '^ ; it keeps away or cures diseases
and plagues of men and cattle '* ; disease is transferred to it ", and
it restores sense and speech to a dying man ". It checks murderers ",
repels enemies'", or causes them to be swallowed up". It destroys
monsters", and disperses demons''. It keeps cattle from straying",
and suckles a child^". It speaks with a human voice"', or remains

' Cf. ' hic est baculatus modicus." ' o baculate,' Cain. §§ 37 note, 38.

- Maed. § 26; Sam. § 16; St. Malo, pp. 117-18.

' Sam. § 16 ; Capg. ii. 199.

' 'baculum tenens apud Columbam,' Cain. § 21 note.

^ V. Tr. p. 82 ; N. and K. p. 232 ; L. S. p. 62 ; Rennes MS. f. 86''.

" Sam. § 17 ; C. S. c. 679.

' Miss Stokes, Early Christian Art, pp. 96-105.

* ' Non sperica. sicut nunc temporis est cernere, sed de simplici ligno tantum
reflexa,' N. and K. p. 184 ; cf. ib. p. 343.

9 V. Tr. p. 40. '" Rennes MS. f. 87''. " L. S. p. 143.

'2 V. Tr. pp. 28-30 ; L. S. p. 7 ; Gir. Camb. v. 180. '» Magh Rath, p. 38.

'* Gir. Camb. Opp. v. 179 ; cf. the swearing on the fftcrjnTpovj lliad, x. 331,
328.

'■■ Rennes MS. f. 81'' ; C. B. S. p. 60 ; R. C. v. 446.

" Br. Berach, cc. 12, 18; Br. Mac Creiche, cc. 9. 17; Rennes MS. f. 78''.

" Colgan, A. S. p. 147'' (§ 17I. '* Br. M.ic Cruiche, ad finem.

" Macd. § 19. -" Br. Mac Crciche, c. 17 ad fin. : Rcnnes MS. f. 82°.

'-' Br. Beracii, c. 27. '" Br. Mac Cieichc, cc. 9, 16.

« V. Tr. p. 114 ; Z. C. P. v. 54. " Br. Mac Creiche, c. 11.

2' Capg. ii. 105-6. . " C. B. S. p. 60.

HEATIIEN FOLK-LORE AND MYTHOLOGY clxxvii

miraculously dumb'. It flies through the air by itself, and when
stolen is miraculously restorcd'. A bell of Molaisse vvas called
'the fugitive', from its habit of ahvays flying back to its master'.
A stock miracle is that a bell remains dumb until the place destined
for the saint's settlement is reached, and then it sounds again^
Bells ring of themselves ' ; there is a mysterious bell on Croagh
Patrick, which is heard, but never found'. Munnu's bell was rung
only as a passing belP. Like the bachalls, these bells were used
for collecting ecclesiastical revenue', for cursing offenders'", and for
tlie adniinistration of solemn oaths".

Naturally these bells were treasured as relics "' ; several of them
are still in existence ". Some of them were said to have been made
by the saints ". Many of them have special names, some derived
from the colour of the metal of which the bells were made, which
was generally iron '•' ; others from their size, tone, or condition "^.

> C. B. S. pp. 59, 175.

' C. S. c. 229 (§ II'), c. 935 (§ 9"!. ' C. B. S. pp. 179-81.

* Las. I 32 note ; cf. Gir. Camb. Opp. v. 120 ; Colgan, A. S. March 8, Metrical
life of Senan, § 17. In Aur. Leg. pp. 579 ff , a bell, when stolen, loses all its
svvcetness of tone.

' Ci. S. §§ 3, 4 ; Mochoem. § 14 ; L. S. p. 87 ; Br. Bairre, c. 12 ; an exaggerated
form of this incident is in Rennes MS. f. 78"^ : ' tabair siu clocc doib cin tengaid
and ; 7 ait illebrae acu he, is and bias a n-esergi 7 a fognam.' i. e. give them
a bell without a tongue in it ; and the place in which they shall hear it speak,
there shall be their resurrection and their service ; cf. Ab. § 28 ; Mochua, § 12.

" Z. C. P. V. 86 ; Br. Maed. c. 15 (cf. Capg. i. 483, ii. 730 ; Aur. Leg. pp. 750,

954~-

■^ V. Tr. p. 120. ' Mun. § 19.

' Ci. S. § 4 ; Br. Mac Creiche, c. 15 ad fin., c. 17.

'• Car. § 58 ; Rua. § 16 ; Br. Maedoc, c. 58 sub finem ; Z. C. P. v. 54 ; L. S.
p. 311 : Magh Rath, p. 38.

" See above, p. cv. '- Ci. S. § 4 ; Dec. § 10 ; Br. Berach, c. 9.

" Miss Stokes, Early Christian Art, pp. 57-66 ; Reeves, Eccl. Ant. pp. 369 fT.

" Ger. § 15 ; C. B. S. p. 59 ; C. S. c. 893. For saints as artisans see above,
pp. xcvii f.

" V. Tr. p. 248 ; C. B. S. p. 59.

" ' Dub," black,and ' glas ', blue or grey, are frequent elements in the names
ofbells ; Duibin Declain, the little black i^bell^i of Declan, Dec. § 10 ; Dub labar,
the black speaking (belh, C. S. c. 229 (§ ir); Dub duaibsech, i. e. the black,
execrable (bell\ Z. C. P. v. 54 (no doubt from its use in cursing; Cuchulainn's
spear was called Duaibsech, the execrable, LL. 177'' 5^ ; St. Moenacan's bcll was
called ClogGlas, B. Lecan, f. 76'' ; several bells are called Giassan. the little grey
(bein. Z. C. P. V. 82 ;'where cloc, bell, is translated as if it were f/"f//, stone^ ;
Rennes M. S. f. 77"*; Br. Berach, c. 27 ; a bell called 'hir-glas, i. e. longiim
fuluum ', R. C. V. 446 ; another called Finn-clocc. i. e. the white bell, Br. Maedoc,
c. 58 ad fin. Sorae bells were called Bdban, lit. little cow, i. e. calf, perhaps
from their small size, Bbban Coeimhgin, L. S. p. 133 ; B. Molaga, Stowe MS. ix.
51 ; others, Findfaidech, i. e. melodious, from their tone. Br. Mac Creiche, c. 7
?nd passim ; Rennes MS. fif. 81'', 84", 87"* ,here two saints exchange their bells,
both bearing this name') ; we have bells called Beman, lit. little gap orbreach,
from thcir cracked condition. B. Brigte, V. Tr. p. 114; B. Mochuta, Rennes
MS. f. 78''; others called Glijnan (lit. little knee, but the reason of the name is

FLUMMER m

clxxviii INTRODUCTION

And in the same way other objects and formularies connected
with the new religion came to be regarded as having not a spiritual
and sacramental value, but a magical and material force. Thus
a saint's gospel-book causes ' sight-shifting ' ', prevents cattle from
straying', restores speech to a dumb boy'. Water blessed by
a saint acts as a love-charm*. Special virtue is attributed to his
spittle, which cures diseases" and wounds", turns earth into salt",
becomes gold', sphts rocks', makes an ugly man handsome'", pro-
tects a fugitive from his enemies ".

The mere breath of a saint lias miraculous powers ; it kindles
lamps''', cures dumbness", takes three different colours'*.

obscure'), Colgan, A. S. p. 743''; Tr. Th. p. 431" ; Gerran Churaigh. ib. T? little
short bell of the coracle) ; another obscure name is the Bardan Ciarain (? Ciaran's
little bard i, Ci. S. § 4 ; bells named from trees, cymbalum buxi, Las. §22;
Bethechan, lit. little beech, V. Tr. p. 248. For the bell named 'Cloc robaid
Blathmeic ', see Car. § 58 note.

' * dar leo do bensat a chenn de . , . 7 ba sop sescca boi i n-ait a chinn acu,'
i. e. they thought they had cut his head off, but it was (really) a wisp of sedge
which they were holding instead of his head, Br. Mac Crciche, c. 3.

2 ib. c. 12 (f. 91 v").

^ ib. f. 92 v°. In Com. § 22 the sainfs ' chrismale ', i. e. the vessel in which
the reserved sacrament was carried on the person, is taken by the heathen Ibr
his God.

■* Tr. Th. p. 531'' (§ 45") : ' the priests sprinkle holy water into the bays as an
iiifallible means to procure plenty of herring,' Martin, p. 29 ; cf. Grimm, iii. 1237,
iv. 1591. 1771, 1775- From Lug. §25 note it would seem that love-charms were
made from the hair of the person on whom they were intended to work. The
idea underlying this, that the possession of anything closely connected with a
pcrson, hair, nail-parings, &c., gives the possessor magical power over that
person is, of course, very widely diffused, Elder Faiths, ii. 85-6, 201-2; Mac-
culloch, Childhood, pp, 125, 144-5, 213, 343. Love spells on nuts, R, C, xv, 333;
by washing in watcr in which magic herbs have been steeped, Acc, Sen. p, 28,

'^ Com. § 10 (blindness cured ; this shows biblical influences, cf Capg. ii. 561^ ;
Maed. § 55 V ^this is a very curious instance, and has been obliterated in the M
text, § 56) ; Rua. § la ; Fin. C. § 2 (here it is the saliva of the sainfs mother
during her pregnancy) ; C. S. c. 834 (§ 17"! ; St. Malo, p. 75 ; cf. ib, 63 (dumb-
ness cured) ; Com. § 14 is deserving of notice. because the saliva is that of a
fasting person, to which special virtue is ascribed in folk mediciiie, Elder Faiths,
ii. 193 5, 285-6; Grimm, iii, 1173. iv. 1664; R. C. xii, 156-7; Irish Moling,
§ 37. But spittle had also a malignant efficacy ; * Fergus Glutt . . . sputis
uenenatis maleficorum hominum obiit,' Ann, Ult. 738 ; so F. M. 734. The
parallel entry in Tigernach looks like a bit of rationalism ; ' Fergus Cilut . . .
7 is e bes donidh, seledha imdha do chur asa bei. conidh dibh fuair bass,' i. e. this
was his custom, to be constantly spitting, so that he died thercof, R. C. xvii.
242 ; cf. Hastings, D. B. v. 554".

" .St. Malo, p. 154 ; in Dec. § 20 the wound is healed by the sign of the Cross ;
but in the Irish life we read ; ' tucc sele fuirre, 7 do bi slan,' i. e. he put spittle
on it, and it was healed.

' Der. § 31 ; here, conversely, the Irish version omits this touch.

^ Com. § 38.

• Com. § 47 ; V. Tr. p. 218 (a very curious instance) ; here also it is fasting
spittle.

'» R. C. xii. 328 Fechin). " Rcnnes MS. f. 88».

" Ab. § 13 ; Ci. S, § 28. " Lug, § 1 2. '« Tig, § 4.

HEATHEN FOLK-LORE AND MYTHOLOGY clxxix

Christian psalms and hymns act as charms of various kinds,
especially as magical protections on a journey, either making the
protected persons wholly invisible, or causing them to appear in
a different form to their enemies '. The ii8th (iigth) psahn is used
in this way, no doubt because of its commencement, ' Beati im-
maculati i'« iriVz^'; so for a similar reason the hymn beginning
' A Brigit, bennach ar set', i.e. O Brigit bless our path'. A hymn
of Diarmait of Inis Clothrand* is headed ' celltair dichill ' or cloak
oi concealment, tantkappe^. But the most famous poem of this kind
is Patrick's Lorica, which caused him and his companions to appear
to their enemies as deer". It is headed ' fded fiada', often absurdly
translated ' the deer's cry ', though the right explanation was given
as far back as the days of CCurry' and 0'Donovan'. This also
means a tarnkappe, a magical mist or darkness '.

A Christian hymn also acts as a charm against fire", or poison";
or makes barren land fruitful'". A verse addressed to a saint protects
sheep from wolves ".

' The technical name for these spells in the secular literature is ' coimge
conaire ', lit. path-protection, Magh Lena, p. 36 ; so a poem ascribed to Columba
is headed ; ' is coimge donti nod get)a ag dul ("or sed,' i. e. it is a protection to any
one who shall sing it when going on a journey, Misc. I. A. S. i. 3. Many of
Coluraba's poems had these virtues, Adamn. i. i ; cf. Tr. Th. p. 409" (§ 3^
Other names are * bricht comga ' = a spell of protection ; ' celtar comga,' a
cloak of protection, i. e. tanikappe, T. B. C. pp. 359, 367 (the latter brought by
Manannan mac Lir from the Land of Promise) ; cf. ' bricht draoidheachta ',
' celltair draoidheachta,' spell or cloak of druidism, Oss. Soc. iii. 166 ; Keating,
ii. 222.

' Co. E. § 33 and note ; for the special virtue of this psalm in freeing souls
from torment see LL. 278'' 26-8, 286" 22-3 ; L. S. p. x. For other cases of
freeing souls from torment, which in some cases is effected gradually, see Br. i.
§ 100; Ita, § 29; Sam. 5 13 : Z. C. P. iii. 33-4 ; Mart. Don. p. 66. For souls
resmed from demons, see Cain. §§ 10, 22. 42 ; Coem. § 44 ; Rua. § 29 ; B. Lecan,
f. 183^. There is a different version of this incident in C. S. c. 438 ^§ 40). In
this the loss of the soul is inferred from the fact that no grass would growon the
grave. As soon as the rescue was effected the turf grew luxuriantly. Grimm
cites a German superstition : ' Itisluckj' when a grave turfs it^elf over,' iv. 18 12.

' Moling, § 19 sub finem. At the conclusion of the hymn a cloud falls between
the saint and his pursuers.

* Mart. Don. Jan. 10.

^ LBr. 262" 27 ; cf. ' celtair diclithe ', R. C. xxv. 348.

° V. Tr. pp. 46 ff. : cf Coem. § 37. ■" Atlantis, iii. 386.

* Supplement to 0'ReiIIy, s. v.fedh fiadh.

' T. B. C. p. 551 and note ; Acc. Sen. p. 143 {fia fiad^ : ib. p. 221 {felh
fi/htiais, cf. • fiad draidechta', ib. p. 209) ; L. H.- ii. 209. The expression still
survives, apparently, in the Hebrides in the form ' fath fithe', R. C. xiv. 78.
The idea that the three last verses of a hymn of this kind had the efiicacy
of the whole appears Cain. § 42. The references on this point bave been col-
lected by Lawlor, Book of Mulling, c. 7.

1» L. S. p. 305 : L. H.2 i. 87. " L. H.' i. 107 ; L. S. p. 333.

12 1 1" ymnum quem fecisti ca>ita siiper aquam, et de illa aqua agros tuos as-
perge '' . . . [et] ex illo die ager suus fructuosus factus est,' C. S. c. 202 (§ 23).

" ' gebsiu an randsa impa matan 7 fescar, 7 nis tomlet na conu altae iat co

m 2

clxxx INTRODUCTION

Material objects connected with the saints act in the same magical
way. A sainfs tunic, or girdle, or cowl, acts as a tanikappe or
cloak of darkness', making the wearer invisible, or rendering him
invulnerable'. Rain is produced by a sainfs garments and books',
or by carrying his relics *. Earth from a saint's grave expels demons ",
and calms a whirlpool", and dew from the same source heals

brath,' i.e. sing this verse round them morning and evening, and the wolves
shall never devour them, Rennes MS. f. 82"^. Ofanother cffusion in honour of
the same saint, Colman mac Luachain, it is said ' gach duine gebus so, 7 fon
gebthar, nocha cuirfither he, 7 ticfa slan dia tigh, 7 dligid Colman screpul de %
i. e. every one who sings this, or over whom it is sung, shal! not be overthrown,
but shall return safe to his home, and Cohnan claints a screpal [a certain weight
of silver or gold] fwni liim, ib, f, 88", A sainfs genealogy recited has the
same effect, Outer Isles, p, 231,

' Coem, §39; Mun, §22; R. C. xiii. 84; L. S. p, 308. The fact that a woman
bears in her womb a future saint acts as a tarnkappe to her, L. S, p, 85, The
cowl of badger skin in which Molaisse of Devenish visiled the infernal regions
and rescued 150 souls is doublless, as Dr. Farnell suggests to me, a tarnkappe,
the badger being a nocturnal animal. (Silva Gad. i, 21, cf. supra, p, cxlv, note 3,)
For secular parallels cf, R, C. xvi, 274, xxv, 348; Oss. Soc. iii, 70, 150; Klder
Faiths, i, 365 ; Grimm, ii, 462-3, 870-1, iv, 1418, 1629-31, Bertrand cites
Tacitus, Germ. c, 45 ; * Aestii matrem deum uenerantur ; insigne superstitionis
formas aprorum gestant ; id pro armis omiiique tutela securum deae cultorem
etiam intcr hostes praestat,' We have instances of persons passing unseen
through their enemies without any special charm being mentioned, Aed, § 28 ;
Cain, § 40 ; Ci, C. § 19 ; Tig. § 15. The magic mist whirh is raised bydemons,
Cain. § 39 ; Z, C, P, v, 52 ; or by druids, to prevent a saint from finding the
land which has been granted to him, Rennes MS. f, 83''; is also raised by
saints, notonly against secular foes, ib, ff. 84'' ad calcem ; 87'' (cf, C, B. S, p. 51 ;
Ci. S. § 20 ; Moling, § tg ; Irish Moling, § 67 ; Sam, § 18) ; but also against a rival
saint of whom they are jealous, ib, f, 83'', The magic mist, or ' mist of druidism ',
occurs constantly in the secular literature, R. C, xiii, 114 ; xxii, 33; Ir, T, iii,3i8;
MS, Materials, p. 618; Keating. i, 212, ii, 82,

- Ger, § 4 ; Mun, § 22 ; C, S. c, 8g6 (§ 9) ; Adamn, ii, 24 ; Capg. i, 201 (R, C,
xiii, 84, L, S, p. 308, given in the last note, may possibly belong here) ; this is
analogous to the ' congancness ', lit, horn-skin, which confers inviilnerabiiity on
the heroes of the secular tales, especially Ferdiad, T, B. C, pp, 317 note, 439,
553, 563 (cf. ib. p. I53\ There is a Congancness mac Oedad, Oitle, p, 26, who
can only be killed by red-hot spikes bcing driven into the soles of his feet, His
promised bride plays the part of Dalila in wheedling this secret out of him,
A Coemgen Congancness mac Degad occurs in thc Dindsenchus, R, C, xv. 445.
For magically protecting clothes, cf. R. C, vi, 183 ; Grimm, iii, 1099; iv, 1631,
In Car, § 13 is a very curious process of makinga man invulnerable by walking
over him ; cf, C, S, cc. 659 f,

^ Adamn, ii, 44 ; cf, St, Greeory's Dialogues, iii. 15,

« L, Land, p, 81 85^ ; St. Malo, p. 109 ; the saint's image is bathed in some
countries with the same object, MaccuIIoch, Childhood, pp, 76, 220 ; Bertrand,
Religion, p, 207. Martin, p. 59, mentions a cross which was raised when raiii
was wanted, and lowered whcn enough had fallen,

' R. C, xxi. 162,

• Ci, C, § 3 ; dust from the grave of a saint is scattered round the whole of
thelerritory granted bya chief, L. Land. p. 157 165^ The idea underlying this
ceremony is iio doubt that of consecration b^' contact, In the same way earth
or relics are brought from Rome or Palestine for the consecration of ccmcleries,
above, p, cx, note 7. The same idea scems to undcrlie the incident in Mochocm.

HEATIIEN FOLK-LORE AND MYTHOLOGY clxx.xi

diseases '. Licking a saint's garment caiises a covv to give a miraculous
yield of milk^. Tlie saint's girdle cures diseases', represses lust*,
causes a trec to fall in the right direction". Ilis cowl vvorks cures",
as does his blood '.

We have seen that saints in many legends have taken the place
of heathen divinities. In the same way angels have evidently taken
tlie placc of fairies'. They perform just the services which popular
lore ascribes to friendly sprites. They clean the hearth", grind the
mill"', transport books, bells, barrels, boats, and timber", pull oxen
out of a bog", remove stones ", reap crops", coUect fish '°, recover
lost property", and even hold races to amuse a saint's disciples".

§ 18; a man has to be buried in unconsecrated ground ; the sainfs ' bachall '
aud ' chrismale ' are buried with him, to give partial consecration till the body
is removed to a consecrated cemetery. The same idea is found in other con-
nexions, Fin. C. § 25 ; Z. C. P. v, 64 : cf. Aur. Leg. p. 406 ; and has probably
given rise to the general practice of depositing relics in a church at its consecra-
tion. Possibly the same idea underlies the curious cases in which part of
a person's body seeras treated as equivalent to the whole, Cain. §§ 6, 7 ; C. S.
c. 451 ^§ la) ; cf. Fel.' pp. 70, 156; Rennes MS. f. 80" ; Campbell, Supersti-
tions, p. 243 ; Ir. T. iii. 362, 419.

' Fel.^ pp. 94, 274. In some cases there was a real analogy between a Christian
and a heatlicn rile ; there is evidence for some kind of heathen baptism in Ire-
land : ' tangadar druid baidsidhe in maic i n-geintliucht, gur chansat an m-baithis
n-geintlidhe fair,' i. e. the druids came as baptizers of the child in gentilism, and
sang their gentile baptism over him, Coir Anm. p. 392 ; other references are
given by Stokes, ib. p. 423. Some of the early Fathers, when confronted with
similar analogies, regarded the heathen rites as invented by the devil with the
deliberate intention of bringing discredit upon Christianity.

^ Coem. § 7 ; cf. Capg. ii. m ; in Ir. T. i. 72 this effect is produced by music.

' Car. § 38 note ; Cron. § 24; Tr. Th. p. 531 (§ 46); cf. Bran, i. 69: ' as
amlaid do bi an cris, 7 ni gabad galar na aincis an taeb tar a m-bith,' i. e. thus
was that girdle, so that neither disease nor pain could seize him round whose
ioins it was.

« Car. § 38 ; C. S. c. 907 (§ 8).

" Sam. § 15. ' Ger. § 13. ' Cain. § 20 ; Tr. Th. p. 529'' (§27").

* The hostility of the fairies to the new faith is shown by the condition made
by a fairy mistress : 'cen na clerig do thoidecht i n-oenteach rium co brath,'
i. e. no clergy ever to enter the same house with me, R. C. xxiii. 398 ; cf.
Grimm, ii. 459. Thomas Wrigiit in 1844 laid stress on the close connexion of
saints' legends and fairy tales, St. Patrick's Purgatory, pp. 79 S.

» V. Tr. p, 14.

'" Ci. C. §§ II, 15 ad finem ; C. S. c. 916 (§ 2) ; L. S. p. 25.

" Com. § 37 ; Enda, §17; Fin. C. § 10 ; Maed. § 48 ; C. S. cc. 187, 192-3.

'■ Bo. § 26. " V. Tr. p. 236.

'^ Ail. § 9 ; Car. § 48 ; cf. Campbell, Superstitions, p. 97.

'» Com. § 41. '6 C. S. c. 350, § 33.

" ' araile fecht ro batar a manaig ac buain cruthLnechta] . . . ; ro airigsim
bron forro .i. an laa rogniatt oenachTaillten . . . Uoronesim . . . ernaigti, co
langcatar aingil cugcisim focettoir do neim ; . . . 7 rognisitt tri grafne oenaich
do,' i. e. one day his monks were reaping wheat; he noticed that they were
depressed — it was the day men were celebrating Telltown Fair. He prayed,
and angels came to him at once from heaven, and performed three races for
bim, as men do at fairs, Rennes MS. f. 86'' ; cf. p. cv, note 6.

clxxxii INTRODUCTION

Less incongTuous is it when they teach a little child', or play with
him and take him with them from earth for a timc - ; vvhen they mark
out the site of the saint's monastery', erect a cross', join with him
in the ceremonies of the Mass ', or take part in his consecration ^ ; nor
will those who have seen the great masterpieces of Irish illumination
quarrel greatly with the tradition that the artists were inspired
by the instruction of an angeP. Many of the saints of Ireland
were blessed with angelic visitations" ; the most favourcd of all being
Columba'.

Another point where the secular and ecclesiastical traditions meet
is in the beliefs connected with the Tir Tairngire, or Land of Promise.
From the Christian side came the name itself, and the figures and
allegories connected with the entry of the Israelites into Canaan,
the legends connected with the quest of the earthly Paradise from
which Adam was expelled. From the pagan side came the Celtic
doctrine of the Happy Other-world '°, the land of the living ", the
land of the (ever) young ". How much the latter idea has prevailed
over the former seems indicated by the fact that I have only noted

^ Lug. § i6 ; C. S. c. 904, § 2 ; Capg;. ii. 107. ^ Lug. § 13.

3 Mun. § 17. ■• N. and K. p. 233. ' Com. § 18.

° Ail. § 14. ' Gir. Camb. Opp v. 123-4.

* Ab. §§ 35, 45 ; Ail. § 9 ; Mochua. § 5 ; Lug. § 53 ; Mun. § 25 ; the form of
story in which the saint complains of the unwonted absence of his angelic visitant,
occursfrequentlyin Breton llegend ; cf. Luzel, Legendes Chretiennes, ii. 12, 17. 68.

' Adamnan's third book is devoted almost exdusively to this subject. For
Patrick's attendant angel see V. Tr. Index, s. v. Victor. Moreover, the angcls
work under much the same conditions as fairies ; e. g. they must not be watclied
at their labours, Maed. § 48 ; Tig. § 13 ; metrical life of Seiian (Colgan, A. S.
March 8) | 11 ; Adamn. iii. 16. This ischaracteristic also of some of the miracles
wrought by saints, Coem. 58; Cron. § 22 ; Mun. § 29; C. S. c. 188 (§ .^4) ; cc.
339. 352 (§§ II. 36not in M); c. 389 (§57 not in Ml ; c. 648 (§51; c. 9ii(§ 14);
Tr. Th. p. 537'' (§ 82 I ; L. S. pp. 124-5 ; Forbes, Calendars, p. 342 ; Aur. Leg.
p. 860 ; cf. ib. p, 925. In sevcral of thesc instances blindness is inflicted as
a penalty for seeing the forbidden thing; cf, R, C xv. 315; Rhys, Folk-lorc,
i. 98 ; Grimm, iv. 1589. Anothcr point in which the benefits of the saints
resemble those of fairies is that thcy are liable to berendercd nugatory byintcr-
ruption, or by some ungraleful or tactless speech, Car. § 13; Co. E, §§ 4, 25
(cf. L. H.' p. 6:, 28 note ; Dec. 5 16 ; Sam. § 4 ; C. S. c. 922 ;§ 16; ; Hardy,
Holy Wells, pp. 29, 34 ; cf. Campbell, Supcrstitions, pp. 99. 151, 153. Once
more the gifts of the saints resemble those of the fairies, in that, in the case of
the unvvorthy, they vanish altogether, or return to thc worthless elements out
of which they h.ive been made, Aed, § 20; Ci, S. § 13; C. B. S. p. 49; V. Tr.
pp. ai-2 ; cf. Early Faiths, i. 188; Luzel, Legendes Chrctiennes, ii.152.

'" See Mr. A. Nult's elaborate essay on this subject in The Voyage of Bran.

" Tir na m-Beo ; this phrase occurs in a Christian scnse, L. S, p. 77 ; for the
pagan sense, cf. LU. 120" 8 fT. ; 'dodcochadsa , . . a tirib beo, ait innabibas no
peccad ; . , . domelom fleda biiana,' yc, i. e. t am come from the lands of the
living, where there is neither death nor sin ; we consume perpetual feasts.
The ' sinlcssness ' is no doubt a Christian importation.

" Tir na n-6c ; the jdea, though not the name, occurs in the Maelduin story :
' ni toeth aes foraib,' i. e. age shall not fall upon you, R. C. x. 64 ; cf. V. Tr.
p. 38.

HEATHEN FOLK-LORE AND MYTHOLOGY clxxxiii

one instance in the Latin lives of Irish saints in vvhich the phrase
'Terra Rcpromissionis' is used in its iiteral sense tbr Palestine'.
In the other sense it is the object of the quest of Brendan according
to one forni of his legend '. It occurs in a very interesting passage
in the S life of Munnu ■ ; the voyage of Ailbe at the end of his life
is evidently to be understood in the sanie way, and the vine sprout
vvhich he brings back vvith him is parallel to the mystic flovver vvhich
in one version occasions Brendan's voyage*.

Primitive society is often entangled and hidebound in an elaborate
system of taboos or prohibitions ; it is not therefore vvonderful that
certain of these taboos and the evils resulting froni their violation
should have come to be stock motives in particular types of popular
stories. The Irish secular literature gives many indications of the
existence of taboos, or, to use the native vvord, 'gessa,' a vvord
which goes through a very interesting series of meanings, which
cannot be investigated here, because of the taboo in its strictly Irish

1 C. S. c. 926 (5 5V

* See Essay on the Brendan Legend, Z. C. P. v. 124 fl.

' Mun. § 28 note ; here, as in the Nauigatio Brendani, the quest is connected
with the Slieve League district in DonegaJ, Z. C. P. v. 129.

* Ail. § 46 ; here Ailbe returns after a few hours' absence in the mystic ship.
But according to the Litany, LL. 373'' 4, it would seem as if there was another
tradition that Ailbe remained permanenlly in the Land of Promise : ' Cethrur
ar ficliit de Jlumain lotar la Ailbi for fargi do athascnam tiri tarngiri, filet and
i m-bethaid co brath,' i. e. the twenty-four from Munster who went on the
ocean with Ailbe to visit the Land of Promise. who are there alive till doom.
In the Nauigatio Brcndani the monastic family of Ailbe is found in an island
which has many of the characteristics of the Land of Promise, though not
identical with it ; but it seems to be implied that Ailbe himself is dead, Br. i
§ 31 ; Moran, Acta Brendani, p. 104. In the Brussels life of Mac Creiche, c. 8,
we seem to have yet another version, which I do not wholly understand : ' As
as an b-port sin dochtjaidh Ailbhe do Thir Thairngire i n-dail an moirsheisir ro
fhaidh da mhuinntir issin fairge siar. . . . Is ass dano raghass moirseiser do
mhuintir Ailbhe 7 Meic Creiche do Thir Thairngire. Is ann dano raghus Ailbhe
co n-a mhancaibh dochum Tire Tairngire dia laithe bratha,' i. e. It is from this
harbour that Ailbhe went to the Land of Promise to meet the seven of his
family whom he had sent westwards on the ocean. It is thence that the seven
of the family of Ailbe and Mac Creiche will come to the Land of Promise. It
is there further that Ailbe wiil come with his monks tovvards the Land of
Promise at the Day of Judgement. The Isle of the lamily of Ailbe comes also
into the story ' Imram curaig h-Ua Corra,' which, as Zimmer has shown,
Keltische Beitrage ii, is a late ri/aciniento of earlier materiais. Here the
• family ' say : ' is sinn muinter indara curaig do Ailbe, co fuilem i n-ar m-bethaid
annso cu brath,' i. e. we are the company of one of Ailbe's two coracles and we
are alive here till doom, R. C. xiv. 56. In the Litany quoted above we have
further: ' Da fer dec lotar la Ailbe dochum n-eca,' i. e. the twelve men who
went to death with Ailbe, I.L. 373'' 56. Are these the crew of the other
coracle, lost at sea ! Compare the words of Columba of Terryglass : ' in
nouissimis temporibus populus meus cum meis reliquiis de hac petra migrabit
ad terram repromissionis in mari,' C. S. c. 455 (§ 21'). In T. B. C. p. 367 Tir
na Sorcha, Land of Light. and in Eriu, iii. 156 Tir na n-Ingnad, Land of
Wonders, are used as synonyms for Tir Tairngire.

clxxxiv INTRODUCTION

form I have found no trace in the Latin lives, and only very slight
traces in the Irish lives '. Of the folk-tale type of taboo a few
instances are to be found, which are cited in the note'.

Closely akin to this is the idea of sacred places which are not
to be polluted by blood' or any crime*. The mere use of a coracle
covered with skins of dead animals is sufficient to account for
Brendan's want of success in his quest". So the sleeping of an
unauthorized person in a sainfs bed is a grievous presumption ° ;
aud things placed on an altar are thrown off when it is used as
a common table'.

Lastly there are a number of stories which may be classed together
as being of the fairy-tale type. Broken articles are instantaneously
mended*, a cloak divided, like St. Martin's, for charity is made whole ' ;
food and other articles are consumed and yet remain intact'", or they
are changed into other things". The form, complexion, height, and
age of persons are altered, sometimes for the better, sometimes
for the worse'l Even sex is no obstacle to the saint's power ot

1 L. S. p. 91. The instance in c. 13 of the Br. life of Ruadan is borrowed
bodily from the secular literature.

- Of the theft taboo \ve have a clear instance in the Brendan story, Br. i.
55 19, 20; ii. §§ II, 13 ; cf. the parallel incident in the Maelduin story, R. C.
ix. 478. The offence recorded in Ail. § 18 was, in the original form of the
slory, almost certainly a violation of the sex taboo ; cf. Capg. i. 190; Gregory,
DialogUfS, i. 10. We find it in the O. T. i Sam. xxi. 4, 5, and elsewhere.
Of the food taboo I have found no clear instance in our iives. A modified form
of the theft taboo is seen in those cases in which saints in giving up their
abodes to other saints forbid their followers to take any of their possessions
wilh them ; the violation of this order brings condign punishment, Ail. § 28;
Cron. § 16; Enda, §8; Mun. § 12 ; C. S. c. 171 (§ 11'.

' Cf. Acd, § 24, where note that it is not the murder in itself, but shedding
blood in the neighbourhood of the saint which is punished ; cf. Aur. Leg. p. 75 ;
Rehgion of Semites, p. 156. The stain of innocent blood can never be oblitcrated,
Capg. ii. 419: and the appearance of drops of blood is a presage of slaughter,
C. S. c. 658 (§ 17). On these last two points see a paper by myself in the
Guardian of Dec. 23. 1903.

* Car. § 5 (^criminals cannot live there) ; L. S. p. 114 (criminals cannot be
buricd there, cf. Ir. Nenn. p. 216). ^ 13r. i. § 71.

6 Maed. § 58 ; cf. ib. § 33 (M ) ; Capg. i. 66 ; ii. 257 ; contrast Rennes MS. f. 86"
ad calcem : * luid Colman . . . co Glais Naeidcn do coblidhi for ieppa Mobi Clarc-
naich,' i. e. Colman went to Glasnevin to lie upon the bed of Mobi the Flatfaced.
' C. B. S. p. 99. » Ail. § 17 ; Ci. C. § 14 ; Fin. C. § 26. " Sam. § 3.

"> Aed, § 15 ; Ail. § 13 ; Coem. § 8 ; Co. E. § 26 note ; C. S. c. 436 (5 35, not
in Mj ; L. S. p. 60 ; Capg. ii. 318. With these may be compared the instances,
above, p. cxliii, of eaten animals being restored to life. A secular parallel, Oss.
Soc. iii. 220.

" Aed, § 31 ; Ci. C. § 20 note ; Lug. § 38 ; Rua. § 21 ; C. S. c. 368 (§ 15, not
in M) ; c. 422 (j 12, not in M) ; Tr. Th. p. 532'' (§ 54), p. 541" (§ 132) ; Colgan,
A. S. p. 138'' ^§ 42). A secular parallel, R. C. xxiii. 408.

'- Ber. § 19; Com. §49; L. S. pp. 9, 97; R. C. xii. 328 (Fechin); V. Tr.
p. 152 ; B. Fcnagh, pp. 82, 118; Brev. Aberd., Pars Hiem.. Proprium Sanct.,
t. 24 v" ; Tr. Th. p. 434'' (§ 20) ; Br. Maed6c, c. 1 7 ; Renncs MS. f. 81''; Capg.
ii. 200. The parents of Molaga were mysteriously rejuvenated, in order that
they might produce that eminent saint, Colgan, A. S. p. 145'' (§ 5) ; cf. Mac-
cuUoch, Childhood, pp. 72, 90 ; Hdt. vi. 6x.

HEATHEN FOLK-LORE AND MYTHOLOGY clxxxv

transmutation '. Gold is made out of tlie most unpromising materials,
not only out of bread' or seed', but out of sweat *, spittle", and
mucus'. It is vomited by a saint ', turned up by animals', or found
in a fish's belly'. This last instance leads naturally to a very
common type of story^" in which lost or stolen articles are found in
the interior of a fish ", especially the key of the shackle with which
the saint has bound himself, swearing that he will never be released
until the key, which he throws into the sea, shall reappear". The
idea of food which has the taste of any dainty which the individual
eater may desire is verj' conimon, but niay have been derived from,
or at least been influenced by, Jewish-Christian sources, for the
Rabbis had the same fancy with reference to the manna in the
wilderness". Hands blessed by the saint become skilful, though
they have never practised the craft before '*, or been conspicuous
only for vvant of success in it'^ Iron blessed by the saint is in-
capable of wounding'*. In the Irish lives of Columba is a weird story,
to which I know no parallel anywhere, of a consecrated sword in
the presence of which no one could die. 'This was the grace that
was on it, that no one could die in its presence. And a certain man
asked for that sword ; and it was sent to him. A whole year the
sword was with him, and all that time he was neither alive nor dead.

' Ab. § 25 (Colgan defends this at great length) ; Ger. § 5. A very curious
instance occurs in the Dindsenchus. Liath of Daire Leith had three daughters :
Muidset dia fothruccud, ... 7 mar sillset foraib fodesin, batar i n-delbaib tri fer
co n-a n-ulchaib,' i. e. they went lo bathe, and as they looked upon themselves
[i. e. saw their reflexions in the water] they were in the form of three bearded
men. Two of them died, the third was restored to her natural form by
St. Sinchell the Elder, R. C. xv. 424 ; cf. Mol. § 15 ; MaccuUoch, Childhood,
pp. 157, 186, 386. 2 Cain. § 44.

' Maed. §45 ; Lug. §36; L. S. p. 128. In LU. 117'' 11 ff. (= Z. C. P. iii. ai8)
sand is turned to gold. ■• Z. C. P. iv. 298. ^ Com. § 38.

' Fech. § 13 ; Mochua, § 6 ; Br. Colnian Ela, c. 6.

' Cain. § 44 note ; in Acc. Sen. p. 151, gold is vomited by a dog.

* V. Tr. pp. 21, 94. ^ Irish Moling, 4 40.

'" Saintyves, pp. 134-6; Delehaye. p. 38; Luzel. Legendes Chretiennes,
i. 88, 90, 262, 266. " Tr. Th. p. 540'' (5 112) ; C. B. S. p. 64.

'- Cain. § 15 ; Tr. Th. p. 559'' (^§ 63) ; Brev. Aberd., Pars Hiem., Propr. Sanct,
f. 25 v» ; Hy Fiaehrach, pp. 36-41 ; Br. Mac Creiche, c. 6.

'^ * Carnes ille . . . tanquam manna alterum, . . . verse sunt . . . in saporem
ciborum quibus iibentius quisque discumbentium refici solebat,' C. S. cc. 816-17 ;
Tr. Th. p. 538'' (§ 891; L. S. p. 125 ; C. B. S. p. 165 ; cf. Silva Gad. i. 28.
Secular parallels, R. C. ix. 486, 490 ; Acc. Sen. p. 153 ; cf. Campbell, Supersti-
tions, p. 55 ; Rhys, A. L. p. 312. For the manna, cf. Wisdom, xvi. 20-1 ; and in
Irish, LBr. 257" 77. In R. C. xxvi. 164 we have a fountain which was of the
temperature which any bather desired. This may be derived from Nennius, § 67.

'* Br. i. § 73 ; Com. § 36 ; Maed. § 46 ; Rua. § 11 ; A. S. Apr. ii. 547 (§ 17) ;
C. S. c. 892 (§ 3), c. 910 (§ 12, here it is the mouth that is blessed, to make
a skilful singerj ; Tr. Th. p. 536'' (§ 76) ; L. S. p. 27 ; V. Tr. p. 200; cf. Aed,
§ 4 note. I cannot produce any secular analogue.

" Com. § 29 : 'puer discebat scribere ; sed . . . quod scribebat, uix agnosci
poterat, utrum manus hominis aut ungula auis illud depinxerat.' For miraculous
grace of penmanship in a saint, cf. C. S. c. 439 ^§ 42, not in M).

" C. S. c. 875 ;§ 10) ; Adamn. ii. 29, 37.

clxxxvi INTRODUCTION

Then the sword was taken from him, and he died at once'.' In-
animate things travel by themselves -, especially articles inadvertently
forgotten by the saint^; and implements and other things perforni
their functions automaticallj', without any human hand to guide
them*, or they continue to discharge their functions although the
effective part of them may be wanting'. So thc saints themselves
are transported from place to place in an incredibly short time, or
cause others to be so transported ^ And as space is thus marvellously
traversed, so also is time. Mochoe, abbot of Nendrum or Inish
Mahee, went into a wood to cut wattles to build a church. A bird
' more beautiful than all the birds of the world' came and sang three
strains to him. It seemed that he was listening only for one bricf
hour ; but the bird was an angel, and each strain represented the
lapse of fifty years ; and he returned to his monastery to find that
no one knew him, and that an oratory had been erected to his
memory'. Lastly may be recalled here the stories in which moral
properties are ascribed to inanimate things, the miil which will not
grind stolen wheat, or work on Sunday, or when the saint is ill-
treated ' ; the vessels which burst when milk is put into them
contrary to the sainfs wishes'; the cauldron which would not boil
because it was the price of the sainfs betrayal '".

' L. S. p. 27.

2 Aed, § 33 ; Ail. § 28 ; Co. E. § 22 ; Enda, § 9 ; Ita, § 18 ; C. B. S. pp. 41-2;
C. S. c. 935 (^ 9) ; sometiines articles are conveyed by sea or river without
failure to their destinalion, Ci. C. § 29; C. S. c. 172 (§ 13"), c. 753 (§ 15"!;
Tr. Th. pp. 540-1 (§§ 115-16); Capg. ii. 419, 420; C. B. S. p. 201; R. C.
V. 445 ; St. Malo, p. 42.

' Cain. § 25 ; Las. § 22 ; Maed. § 20 ; Tig. § 7 ; C. S. c. 424 (§ 13) ; C. B. S.
PP- 133-4. 136; Colg. A. S. p. 147" (§ 12) ; cf. DecL § 15.

' Some instances of this have becn given above, C. S. c. 232 (§ 15) ; L. S.
pp. 60. 122; a magic spear which slays by itself, Hib. Min. p. 78.

^ Aed, §§ 4, 5 ; Bo. § 23 ; Com. § 9 note ; Lng. § 20 note ; in the text this has
been toncd down and rationalized ; C. S. cc. 159 (§ i r\ 358 (§ 49, not in M), 899
(§ 20) ; Fcl.- pp. 200. 244 ; cf. Grimm, iii. 11 12. Here also bclong the cases in
which saints voyage in coracles without any sUin covcring, Ail. § 4 note ; Colgan,
A. S. p. 147" (§ 12) ; L. S. p. 71 ; Fel. Dec. 8; Mart. Don p.82; Hy Fiachrach,
p. 38 ; N. and K. p. 152 ; C. B. S. p. 186.

« Col. E. §.s 5, 9; Fin. C. §§ i6 note, 17; Ita, § 20; Maed. §§ 9, 38;
Mochoem. § 25 ; Tig. § 13 ; C. S. c. 742 (§ 71, c. 912 (§ i8\ c. 931 (§ i). The
biblical parallel of the transport of Habal<i(ul< ;from the apocryphal Bcl and the
Dragon) is sometimcs cited ; v. Index Nominum, s.v. Abachuch.

' Mart. Don. p. 176 ; less extreme cases, Cron. § 9 ; Tr. Th. p 534" (5 63) ;
cf. ib. p. 44" (§ 72) ; Luzel, Legendes Chretiennes, i. 82, 222, 240, 249. For
secular parallels see Bran, i. 31-3, 168, 206; R. C. xxiv. 146. Sir John Rhys
cites several Welsh fairy-stories with the same motive, F. L. i. 151 IT. The
most popularly known instance is Rip van Winklc.

' Lug. § II ; N. and K. pp. 368-9; Colgan, A. S. p. 635" (§ 7) ; Gir. Camb.
Opp. v. 133 ; Ir. Nenn. p. 216.

* Fint. § 4 ; cf. the vesscl which breaks for lics, and rcunites for truth, Ir. T.
iii. 191, 197 ; cf. R. C. xvi. 52 ; contrast Grimm, iv. 1693. 1777.

^" Tr. Th. p. 69". This is a variant of the story of Ihe cauldron to which the
hands of the treachcrous host and all his family stuck fast, above, p. clxviii.

HEATHEN FOLK-LORE AND MYTHOLOGY clxxxvii

On the other hand many things in these lives which are regarded
as miraculous may be explained by perfectly natural causes ; the

I place togethcr here a niimber of miscellaneous parallels between the hagio-
logical and secular literature forwhich no place has been lound in the foregoing
sketch ; the secular references are divided off from the others by the mark ||.
A man with a monstrous and unnatural appetite is cured by the saint, Tr. Th.
p. 540'' (§ 110= L. H.' i. 123) ; Fel.^ p. 92 ; R C. xii. 334 ; || LL. 106'' 27-9 ;
R. C. xvi. 37 ; Coir Aumann, No. 40 ; Magh Rath, p. 22 ; the cure of such
a ' hunger man ' (Ir. fer gorta) is the main thcme of the satirical Irish piece
'Aislinge Meic Conglinne (ed. K. Meyer) ; cf. Irish Penny Journal, p. 189.
The saint drives his chariot over a man who had offended him, Aed, § 5 and
note ; L. H.' i. 5 ; Stowe MS. ix. p. 48 ; || LU. 69" 23 : 'talleci inna slechtain,
co n-dechaid carpat Kergusa taris co fo thri,' i. e. he prostrated himself. and the
chariot of Fergus went over him thrice. A monstrous eel entwines itself round
the loins of a criminous clerk as he crosses a river, Sam. § 1 1 ; || The Morrigu
or Badb in the form of an eel entangles Cuchulainn's feet in order to bring about
his destruction, T, B. C. p. 315 and note ; cf. OCurry, M. and C. ii. 280. (Hence
the phrase of Scotch Gaelic, ' Buarach Bhaoibh,' for some kind of eel or laraprey,
i.e. the Badb's spancel, cf. Campbell, Superslitions, p. 219; Outer Isles,
pp. 192-3.) The man who could slay with a look, Ci. S. § 23 note ; || LL.
267" 6; R. C. xii. loo, xxii. 312 (Cormac, Glossarj', p. 28, derives milled,
destruction, from >ni-silled, mis-Iooking). An infant speaks before birth, Ba.
§ a ; L. S. p. 85 ; L. H.^ p. 99 (cf. Ir. Nenn. p 202 and note) ; Three Fragments,
p. 50; or immediately after, Ba. § 2 ; Col. E. § a6; Silva Gad. i. 19 ; cf. Dele-
haye, p. 59; || LL. 126" 30 ff. ; Ir. Nenn. p. 208; Ann. Ult. 884; cf. Ir. T.
i. 67, 69. In Hrussels MS. 2324 f. 46 is a piece entitled : ' cetbriathra Bicc
meic De iar n-a breith focedoir,' i.e. the first words of Becc mac De immediately
after his birth. As Becc was first a heathen prophet and afterwards a Christian
saint, this instance may be credited to either side of the account. An infant
declares its own father, Ail. § 23 ; Tr. Th. p. 53" (§ 39) ; N. and K. p. 146
(cf. Aur. Leg. pp. 710, 751 ; the object of this miracle always is to clear some
cleric of the charge of incontinence) ; || Nennius. ed. Stevenson, p. 30. Weapons
fall mysteriously from their place on the wall, Com. § 45 ; || LL. 119" 15 ; 254" i.
The idea that a human victim is necessary to make a new building secure, L. S.
p. 30 ; Reeves, Adamn. pp. 203-4, 417 ; |1 Three Glossaries, p. xli note ; Nennius,
ed. Stevenson, pp. 31-2 ; Pagan Ireland, pp. 212-13 ; Elder Faiths, i. 303 ff.,
376 ; Religion of Semites, p. 159 ; Lyall, Asiatic Studies, p. 19 ; Grimm,
iii. 1141-4; Anthropology and the Classics, p. 82. Pretended sickness of
lover, Ci. S. § 16 || Oided Cloinne Lir, § 14 ; Campbell, Superstitions, p. 131.
Shaving a man's hair as a form of insult. and miraculous re-growth, Ci. C.
§ 31 note ; || Eriu, ii. 22 ; LU. 52'' ( = Silva Gad. i. 83') ; Keating, ii 224 (loss
of hair is inflicted as a punishment, the hair growing again on repentance, Aed,
§ 30 ; Coem. § 41 ; cf. C. B. S. p. 42). Showers of miraculous food, Ail. § 15
II Coir Anm. No. 124 ; F. M. 716, 759. Sea beasts fighting, Br. i. § 86 ; || Ir. T.
iii. 237. There are several other parallels to the Brendan story in Bran : the
island supported by four feet, Bran, i. 5, the birds singing the hours, i. 7, the
hundred and fifty islands, i. 13. Here again the resemblance of names may
have helped the mutual assimilation of the two legends.

I have alluded above to the curious tale called the Vision of Mac Conglinne,
published by Professor Kuno Meyer in two recensions in 1892. It is a highly
satirical compusition, and on re-readirg it during the progress of the present
work I cannot help thinking that its salire is directed largely against the lives
of Irish saints, and those eleraents in the secular literature which have influenced
the hagioiogists. The following enumeration will show how many of the points
discussed in PartVof this introduction are included in the wriler's parody : —
an enormous appetite and its cure, pp. 2. 44 ; spells on food, p 4 ; oaths by the
elements. p. 4 ; poets' vituperation, which is used as a legal sanction, pp. 8, 44,
148; going deisel, p. 10; voice heard at a great distance, p. 12; 'gessa' or
taboos, p. 14; accomplishment of a journey in marvellously short time, p. 22;

clxxxviii INTRODUCTION

production of fire from a stone', or from tvvo pieces of wood'. Loss
and recovery of speech ' or memory * are not unknown phenomena.
There are authenticated instances of males suckhng'. One at least
of the alleged raisings from the dead reads merely like an ordinary
fainting fit ' ; while in all cases of nervous disease the mere expecta-
tion of a cure might have a powerful curative effect.

Again it should be borne in niind that many of the customs and
modes of thought discussed in this section are in themseives neither
pagan nor Christian, but simply human. The heathen rite or formula
preceded, and in many cases influenced, the corresponding Christian
observance or expression. But the attempt to discover heathenism
everywhere in Christianity has been carried in some quarters to
very uncritical lengths'.

But the persistence of a heathen element alongside of, or in fusion
with, Christianity suggests some serious reflexions. It is one more
illustration of the truth that 'the past never wholly dies*', one
more proof of the ingrained conservatism of man's nature, of his
slowness to 'expel the savage from his temples and his heart".
It shows us that it is not enough for a religion to conquer man's
intellect ; it must subdue and bring into captivity all the dim instincts,
emotions, and aftections of humanity, which reach back into a past
compared with which the earliest recorded history is a thing of
yesterday. And so we learn lastly a lesson of great patience. In
the world of spirit, as in the world of nature, the mills of God grind
slowly. We in our little lives of a span long crave for immediate
results and dramatic successes. But God, it has bcen finely said,
can afford to be patient, for He has eternity to work in.

a stone heated by an angel sitting on it, p. 30; pedigrees (mock) inserted,
p. 32; angels sent to raect a soul, p. 40; fasting on persons, pp. 40, 56;
bargaining, pp. 44, 54-6 ; visions and Iheir intcrpretation. pp. 66, 149 ; tlie
* faith liaig ', or prophet-leecli, p. 74 ; the story acts as a path-protection, and
confers many othcr blessings,pp. 110-12 ; magic mist, p. 151 ; an evident parody
of the Brendan story, p. 152; the rclation ol" the clcrgy to the secular tales, ib.

' Ci. S. § 33 ; in the Dublin Irish life the words are ' ro ben a caisre teincadh
aisde ', i. e. he struck its spark of fire from it.

2 Las. § 7.

^ Ab. § 38 ; Fin. C. | 19 ; Ita, § 19 ; cf. Campbell, Superstitions, p. 109.

' Mochua, 5§ 2, 3 ; c(. Gir. Camb. Opp. v. 181.

' L. S. pp. go, 348 ; in Ber. § 4 the saint is suckled at his foster-father's ear.
According to the Br. lile of Colman Ela, c. 5, onc of that sainfs brcasts yielded
milk, and the otlier honey; cl. Eldcr Faiths, ii. 44 ; MaccuIIoch, Childhood,
p. 109 ; Orig. Island. ii. 649. ^ Mochoem. § 23.

' The acme is perhaps rcached when Hampson in his very useful and
interesting work, Mcdii Aeui Kalendarium, says, following Dresser, tliat the
observance of Passion Week (a strict fastj is derivcd from the Bacchanalia,
a riolous feast, ii. 310.

• Bcrtrand, Religion, p. 14. " Lang, Myth and Ritual,' i. 340.

LIST OF ABBREVIATIONS USED, AND OF
WORKS CITED IN THE INTRODUCTION

For the Lives contained in the present volumes the following abbreviations
are used : —

Ab. = Abban ; Aed = Aed ; Ail. =Ailbe(Albeus') ; Ba. = Bairre; Ber. =Berach;
Bo. =Boecius; Br. i = Brendan, Vita Prima; Br. ii=Brendan, Vita Secunda
(Appendix'); Cain. = Cainnech ; Car. = Carthach (Mochuda); Ci. C. = Ciaran of
Clonmacnois ; Ci. S. = Ciaran of Saigir; Coem. = Coemgen ; Co. E. or Col. E. =
ColmanEla; Com. = Comgall; Cron. = Cronan ; Dec, or Decl. = Declan ; Enda =
Enda; Fech. = Fechin ; Fin. C. = Finan of Cenn Etigh ; Fint. = Fintan ; Ger. =
Gerald ; Ita = Ita ; Las. = Lasrianus ' (Molaisse); Lug. = Lugaid' (Molua); Maed.
= Maedoc (where necessary the two te.Kts are distinguished as M and V
respectively ; where these letters are not added, the references apply to both
te.\ts); Mochoem. = Mochoemog ; Mochua = Mochua ; Moling or Mol. =^ Moling ;
Mun. = Munnu l^Fintan); Rua. = Ruadan; Sam. = Samthann ; Tig. = Tigernach.

Aberdeen Breviary = Breuiarium Aber-

donense, a vols. 4to, 1854.
Ace. Sen. = Accallam na Sendrach, ed.

WhitleyStokes; in IrischeTextelV,

i, 1900.
Adamn. = Adamnan's Life of Columba.
Anecdota = Anecdota from Irish MSS.,

ed. Bergin and others (3 vols. have

so far appeared").
Ann. Clonm. = Annals of Clonmac-

noise, ed. Rev. Denis Murphy,

1896.
Ann. Loch Ce = Annals of Loch Ce,

ed. W. M. Hennessy (R. S.), a vols.,

1871.
Ann. Ult. =Annals of Ulster. ed. W. M.

Hennessy and Rev. B. MacCarthv,

4 vols., 1887-1901.
Archaeology and Authority, . . . Essays

. . . edited by David G. Hogarth,

and ed. 1899.
A. S. =The BoUandist Collection of

Acta Sanctorum ; many vols. foljo.
Aur. Leg. = Aurea Legenda lacobi a

Voragine, ed. T. Graesse, 1846.
B (in thecritical notes) = TheBoIlandis

text in the Acta Sanctorum.
Baring-Gould and Fisher, v. British

Saints.
Baumer, Brdviaire= Histoire du Bre-

viaire par Dom Suitbert Baumer,

traduction franfaise par Dom Re-

ginakl Biron, 2 vols. , 1905.
BB. = Book of Ballymote, published in

facsimile by R. I. A., folio 1887.

Bertrand, Religion = Bertrand, La
Religion des Gaulois, 1897.

B. Fenagh = Bookof Fenagh.ed. W. M.
Hennessy and D. H. Kelly, 410,

1875-
Book of Mulling = Chapters on the

Book of Mulling, by H. J. Lawlor,

1897.
Br. (before the number of a MS. or the

life of a saint) = Brussels.
Bran=The Voyage of Bran son of

Febal . . . Kuno Meyer and Alfred

Nutt, 2 vols., 1895-7.
Breu. Aberdon. v. Aberdeen Breviary.
Brigit = UItan's Life of St. Brigit

in Colgan's Trias Thaumaturga,

pp. 527 ff.
British Saints = Lives of the British

Saints, by S. Baring-Gould and John

Fisher (2 vols. out of 4 have ap-

peared), 1907-8.
Cain Ad. = Cain Adamnain, ed. Kuno

Meyer, Anecdota O.xoniensia, 4to,

1905.
Campbell, Superstitions = Supersti-

tions of the Highlands and Islands

of Scotland, by John Gregorson

Campbell, 1900.
Capg. or Capgrave = Noua Legenda

Anglie, by John of Tynemouth, John

Capgrave, &c., ed. Carl Horstman,

2 vols., igoi.
Cath Finntraga (or the Battle of Ven-

tryl, ed. Kuno Meyer, Anecdota

Oxoniensia, 410, 1885.

' In the case of these two saints I have abbreviated their real rather than
their hypocoristic names, for fear of their being confused vvith one another and
with St. Moling.

cxc

LIST OF ABBREVIATIONS

Cath Ruis = Cath Ruis na Rig, ed.

Edmund Hogan, R. I. A., Todd Lec-

ture Series, iSga.
C.B.S. = Lives of the Cambro-British

Saints, ed. Rev. W. J. Rees, 1853.
Christian Inscriptions = Christian In-

scriptions in the Irish Language,

collected by G. Petrie, and edited

by M. Stokes, 2 vols. 410, 1872-8.
Chron. Scot. = Chronicon Scotorum,

ed. W. M. Hennessy ^R.S.), 1866.
C<5ir Anm. or Coir Anmann (Fitness

of Names), ed. Whitley Stokes,

Irische Texte III, ii, 1897.
Colgan, A. S. = Colgan, Acta San-

ctorum Hiberniae, folio, 1645.
Cormac, Glossary, in Three Irish Glos-

saries, ed. Whitley Stokes, 1862.
Cormac, Transl. = Cormac's Glossary,

translated by John 0'Donovan, ed.

Whitlcy Stokes, Irish Arch. and

Celtic Soc, 4to, 1B68.
C.S. -Acta Sanctorum Hiberniae ex

Codice Salmanticensi, ed. de Smedt

et de Backer, 4to, 1888.
D'Arbois, Catalogue = Essai d'un Cata-

logue dela Littirature Epique dellr-

lande, par H. D'Arbois de Jubain-

ville, 1883.
D. C. B. or Dict. Christ. Biog. = Dic-

tionary of Christian Biography,

4 vols. , ed. Wm. Smith and H.

Wace, 1877-87.
Delehaye, Legendes = Les Legendes

Hagiographiques, par Hippolyte

Delehaye, 1905. (There is also an

English Translation.")
Duchesne, Origines = Origines du Culte

Chretien, par L. Duchesne, 3™" ed.,

1903. ^There is also an English

Translation.)
Elder Faiths = Traces of the Ekler

Faiths of Ireland . . . by W. G.

Wood-Martin, 2 vols., 1902.
Eriu = Eriu, the Journal of the School

of Irish Learning, Dublin, 1904 ft".
F. V. Introduction, pp. xviii f.
F6l.'^Fdlire of Ocngus, ed. Whitley

Stokes, R. I. A., Irish MS. Series,

vol. I, 4to, 1880.
F6l.* = The same, ed. Whitley Stokes,

Henry Bradshaw Society, 1905.
Fled Bricrend2=Fled Bricrend, ed.

George Henderson, Irish Texts

Society, 1899 (the first edition of

this tale was given by Windisch in

Irische Textc I ).
F. M. - Annals of the Kingdom of Ire-

land by tlie Four Masters, ed. John

CDonovan, and cd., 7 vols. 4I0,

1856.
Forbes, Calendars= Kalendars of the

Scottish Saints, by A. P. Forbes,

Bishop of lirechin, 4to, 1872.
FornsOgur, ed. Vigfusson and Mobius,

1860.
G. G. = Cogadh Gaedhel re Gallaibh,

The War of the Gaedhil with the

Gaill, ed. J. H. Todd (R. S.),

1867.
Gir. Camb. Opp v. = Giraldi Cambren-

sis Opera, ed. J. F. Dimock 1 R. S.) :

vol. V, 1867, containing the Topo-

graphia Hibernica and the Expu-

gnatio Hiberniae, is the only one

cited.
Gott. gel. Anz. = Gottingische ge-

lehrte Anzeigen.
Grimm = Tcutonic Mythology by Jacob

Grimm, Eng. Transl. by Stallybrass,

4 vols., 1883-1900.
Harnack, MiEsion = Die Mission und

Ausbreitung des Christentums . . .

von Adolf Harnack, 1902.
H.D.B. or Hastings' D.B. = Hastings'

Dictionary of the Bible, 5 vcls.,

1898- 1904.
Hdt. = Herodotus.
Hib. Min. = Hibernica Minora, ed. K.

Meyer, Anecdota Oxoniensia. 1894.
Hy Fiachrach = Genealogies, Tribes,

and Cusloms of Hy-Fiachrach, ed.

John 0'Donovan, Irish Arch. Soc,

4to, 1844.
Hy Many = The Tribes and Customs

of Hy-Many, ed. John 0'Donovan,

Irish Arch. Soc, 4to, 1843.
I.A.S. = Irish Archaeological Society.
Ir. Nenn. = The Irish Version of Nen-

nius, ed. J. H. Todd, Irish Arch.

Soc, 4to, 1848.
Ir. T. = Irische Texte, a series edited

by Windisch, Stokes, and others,

1880, fl'.
Joyce, Social History = A Social His-

tory of Ancient Ireland, by P. W.

Joyce, 2 vols., 1903.
Jubinal = La Legende latine de S.

Brandaines . . . par Achille Jubinal,

1836.
Keating = Keating's History oflreland

(Foras Feasa ar tirinn), ed. D.

Comyn, and Rev. P. S. Dineen,

3 vols., Irish Texts Society, 1903-8.
L (in critical notes", v. L. S.
Laud = Laud Collection of MSS., Bod-

leian Library.
L.Br. = Lebar Brecc, or the Speckled

LIST OF ABBREVIATIONS

CXCl

Book, published in racsimile by the

K.I. A., folio, 1876.
L.H.' = Liber Hymnorum, ed. J. H.

Todd, 3 Parts, Irish .Arch. and Celtic

Soc, 4to, 1855-69 (imperfect).
LH.*=Liber Hjmnorum, ed. J. H.

Bernard and R. Atkinson, Henry

Bradshaw Soc, 2 vols., 1898.
Lib. Land. = Liber Landauensis, or

Book of Llan Dav, ed. i, Rev. W. J.

Rees, 1840 : ed. 2, J. G. Evans and

John Rhys, 1893 (the pagination of

both editions is given .
LL. = Lebar Laigen, or Book of Lein-

ster, publishedin facsimile by R.I.A.,

folio, 1880.
L. na g-C. = Leabhar na g-Ceart, or

Book of Rights, ed. John 0'Dono-

van, Celtic Soc, 1847.
L. S. = Lismore Saints, i. e. Lives of

Saints frora the Book of Lismore,

ed. Whitley Stokes, Anecdota Oxo-

niensia, 1890.
LU. = Lebar na h-Uidre, or Book of

the Dun Cow, published in fac-

simiie by R. I. A., 4to, 1870.
Luzel, Legendes Chretiennes, = L6-

gendes Chretiennes de la Basse

Bretagne, par F. M. Luzel, 2 vols.,

1881.
Lyall = Asiatic Studies, by Sir A. C.

Lyall (as a rule the and ed., 1884,

in I vol., is referred to, but occa-

sionally vol. 2 of ed. 3, 1899. which

contains some additional Essays, is

cited).
M ^in critical notes), v. Introduction,

p ix.
Macculloch, Childhood, = The Child-

hood of Fiction, a Study of Folk

Tales, by J. A. Macculloch, 1905.
Macculloch, Western Isles, = A De-

scription oftheWestern Islands of

Scotland, by John MaccuIIoch, 3

vols., 1819.
Magh Lena = The Battle of Magh

Leana, ed. Eugene Curry, Celtic

Soc, 1855.
Magh Rath = The Battle of Magh

Rath, ed. John 0'Donovan, Irish

Arch. Soc, 4to. 1842.
M and C. = v. 0'Curry.
Mart. Don. = The Martyrology of
Donegal, ed. John 0'Donovan, J. H.

Todd, and Wm. Reeves, Irish Arch.

and Celtic Soc, 1864.
Mart. 0'Gorman = Martyrology of
0'Gi'rman, ed. Whitley Stokes,
Henry Bradshaw Soc 1895.

Mart. Tall. = MartyroIogy of Tallaght,

in LL. (and ed. by Rev. Matthew

Kelly, 1857).
Martin ^ A Description of the Western

Islands of Scotland, by Mr. Martin,

2nd ed. 1716.
Mesca Ulad, ed. W. M. Hennessy,

R. I. A.Todd LectureSeries, i88g.
M. H. B. = Monumenta Historica

Britannica, vol. i (all published),

folio, 1848.
Misc. Celt. Soc. = Miscellany of the

Celtic Society, ed. JohnO'Donovan,

1849.
Misc. I. A. S. = MisceIIany of the

Irish Arch. Soc. vol. i, 410, 1846.
Moran = Acta S. Brendani, ed. Rt.

Rev. P. Moran, 1873.
MS. Mat., V. 0'Curry.
Myth and RituaI = A. Lang, Myth,

Ritual, and Religion, 2 vols., ed. i,

1887 ; ed. 2, 1906 (the paginationof

both editions is given).
N and K = Lives of S. Ninian and S.

Kentigern, ed. A. P. Forbes, Bishop

of Brechin, 1874.
Naemsenchus, Metrical genealogies of

the Saints, in BB. and Book of

Lecan.
0'Currj', M. and C. = Manners and

Customs of the Ancient Irish, by

Eugene 0"Currj', 3 vols., 1873.
0'Curry, MS. Mat. = Lectures on the

ManuscriptMaterialsofAncientlrish

History, by Eugene 0'Curry, 1878.
0'Haherty, larConnaught = A Choro-

graphical Description ofWest or h-

lar Connaught, by Roderic 0'FIa-

herty, ed. J. Hardiman, Irish Arch.

Soc, 4to, 1846.
0'Hanlon = Lives of the Irish Saints,

by Very Rev. John 0'HanIon, N.D.

(9 vols. and part of vol. 10 had been

published at the time of the author's

recent death).
Oide Chloinne Lir, or Fate of the

Children of Lir. Reprint by the

Soc. for Preservation of the Irish

Language, 1883.
Oitte = Death Tales of the Ulster

Heroes, ed. Kuno Meyer, R. I. A.

Todd Lecture Series. 1906.
Orig. Island. = Origines Islandicae, ed.

Vigfiisson and York Powell, 2 vols.,

1905.
Oss. Soc. = Transactions of the Os-

sianic Society (vol. iii. 1B57, con-

taining Toruigheacht Dhiarmuda

agus Ghrainne, &c., and vol. v, 1860,

cxcu

LIST OF ABBREVIATIONS

containing Imtheacht na Trom-

dhaimhe, &c.).
Outer Isles = Outer Isles, byA. Good-

rich-Freer, 1902.
Pagan Ireland ^ Pagan Ireland, an

Archaeological Sketch, by W. G.

Wood-Martin, 1895.
Petrie, Round Tovvers = The eccle-

siastical Architecture . . . [and]

Round Towers of Ireland, . . .

by George Petrie, and ed. 1845.
Petrie, Tara = The History and An-

tiquities of Tara, by George Petrie,

Trans. R. I. A., vol. xviii, 4to,

1838.
R', R-, V. Introduction, p. ix.
Rawl. = RawhnsonCoUection of MSS.

in Bodleian Library ; of these Rawl.

B. 502 has been published in fac-

simile by the Clarendon Press, ed.

Kuno Meyer, folio, 1909.
R. C. = Revue Celtique, 1870 flf.
Reeves Adamn. or Rs. Ad. =Adam-

nan's Life of St. Columba, ed. Dr.

Wm. Reeves, Irish Arch. and Celtic

Soc, and Bannatyne Club, 4to,

1857-
Reeves, Culdees, = The Culdees of the

British Islands^by Dr. Wm. Reeves,

Trans. R. I. A., vol. xxiv, 4to, 1864.
Reeves, Eccl. Ant. = Ecclesiastical

Antiquities of Down, Connor, and

Dromore, by Rev. Wm. Reeves,

4to, 1847.
Religion of Semites - Lectures on the

Religion of the Semites, by W.

Robertson-Smith, new ed.. 1894.
Rennes MS=The Irish MS. at

Rennes (cited for the Irish Life of

St. Colman mac Luachain ; ed. by

Prof. K. Meyer in preparation).
Rhjs, A. L. = Studies in the Arlhurian

Legend, by John Rhys, 1891.
Rhys.F.L. = CelticFo!klore,Welshand

Manx,byJohn Rhys,2vols., igoi.
Rhys, H. L. =The Hibbert Lectures

for i886, on Celtic Heathendom, by

John Rhys. 1888.
R. I. A. = Royal Irish Academy.
R. S. = Rolls Series.
S. (in critical notes), v. Introducticn,

p. ix,
St. Malo = Deux Vies incdites de

Saint Malo, ed. Dom F. Plaine et

A, de la Borderie, 1884.
Saintyves = Les Saints Successeurs

dcs Dieux, P. Saintyves, 1907.
Silva Gad. = Silva Gadelica, a Collec-

tion of Tales in Irish, ed, Standish
H, 0'Grady. 2 vols. , 1892.
Sim. Dun. = Simeon of Durham, ed.

T. Arnold (R, S.), 2 vols,, 1882-5.
Skene, C. S. = Celtic Scotland by

W. F. Skene, 3 vols. 1876-80.
T (in critical notes), v. Introduction,

p. ix.
TainBoFraich.ed. J.O'Beirne Crowe,
R. I. A, Irish MSS. Series. 8vo,
vol. i, 1870 i other eds, in Z. C. P.,
iv. 32 fT, : R. C. xxiv. 143 ff,).
T. B. C. =Tain B6 Cualgne, ed. E.

Windisch, 1905.
T. C, D, = Trinity College, Dublin.
Three Fragm. =Three Fragments of
Annals of Ireland, ed. John 0'Dono-
van, Irish Arch. and Celtic Soc,
4to, 1860.
Three Glossaries, v. Corraac.
Three Homilies = Three Middle Irish
Homilies, ed. Whitley Stokes, Cal-
cutta, 1877.
Todd, Obits, = Obits and Martyrology
of Christ Church, Dublin, ed. J. H.
Todd and J. C. Crosthwaite, Irish
Arch. Soc, 4to, 1844,
Togail Troi (or The Taking of Troy),
ed. Whitley Stokes, Calcuita, i88a.
Top. Poems = Irish Topographical
Poems, ed. John 0'Donovan, Irish
Arcli, and Celtic Soc, 1863.
Tr. Th. = Triadis Thaumaturgae . . .
Patricii, Columbae. et Brigidae . . .
Acta, ed. J. Colgan, folio, 1847.
Trans. Gael, Soe. = Transactions of
theGaelic Society of Dublin, vol. i,
1808 (lall published).
v, l. = varia lectio.

V. Tr, = Vita Tripartita, The Tripartite
Life of Patrick, ed. Whitley Stokes
(R, S,^. 2 vols., 1887,
Wasscrschleben, Irische Kanonen-

sammlung, 2tc Aufl,, 1885,
Y. B, L, = Yellow Book of Lecan, pub-
lished in facsimile by R. I. A.,
folio, 1896.
Z.C.P. = Zeitschrift fOrCeltische Philo-

logic. 1897 ff.
Z. f, deutsches Alt. = Zeitschrift fQr

deutschcs Alterthum.
Zimmcr, Celtic Church,=The Celtic
Church in Britain and Ireland, by
H, Zimmer, translated by A. Meyer,
1903.
Zimmer, K. B. = KeItische Beitrage,
von H, Zimmer, in Z. f. deutsches
Alt,, vols. xxxii, xxxiii, xxxv.

VITAE SANCTORVM HIBERNIAE

Vita sanrti ^iibani ^i)t)atis tir JHag ^rnaitir r. .38'

Incipit Vita Sancti Abbani ' Abbatis^

i. In occidentali* plaga tocius orbis est insula possita, cuius
nomen Hybernia dicitur. Eadem ucro insula est magna ct clara
atque ainena terra, in qua continentur maxime quinque prouinchie,
in qua etiam nulla bestia venenosa, nec genus vllum serpentinum
Iiabitat ; set terra sana est, morbis carens, habitabilis valde, fructifera
in diuersis fructibus, tam in aquis, quam in terris et lignis. Habita-
tores autcm eius bino nomine nominantur ; id est ab Hibero flumine
Hibernia vocatur, et ab Hibernia Hibernienses vocantur. Scoti vero
a Scota, matre eiusdem gentis, dicuntur, que fuit filia regis Egypti.
Quomodo de Egypto ipsa venit ad Hiberniam, causa breuitatis omit-
timus, quia satis inuenitur de illa in libris, qui narrant, quomodo in
primis tcmporibus habitata est Hybernia^. Cultores vero Hybernie
probati sunt in fide catholica, et in dogmatibus ecclesiasticis ; et plus
omnibus nacionibus hospitalitatem sectantur.

ii. De illa° silicet gente maximum sanctorum agmen sibi Deus
elegit ; sicut veritas in euangeho ait : ' Alias oues habeo, que non
sunt ex hoc ouiH".' Et alibi: 'Multi venient ab oriente et ab occi-
dente, et recumbent cum Abraham ',' etc. De quorum collegio fuit
vir vite venerabilis', Abbanus nomine, quem Deus preelegit, ante-
quam natus fuissef; quia multi sancti viri per multa tempora, ante-
quam natus esset, predicauerunt ipsum nasciturum. De quibus"
sanctus Patricius arciepiscopus, tenens portum in australi parte
Laginensium, id est Hua Cennselaidh'", cum venisset ad predicandum
in Hibernia, dixit : 'Tres filii" vite | eterne de gente Laginensium f. 138"

' In M the stroke of the second b is often placed so near the first b that there
is no room for the loop of the latter, so that the name looks like Albanus. In
other cases a later corrector has deliberately altered it to Albanus. But
instances in which the first b comes at the end of a line, wliile the second h
begins Ihe next hne, show clearly that the name is Abbanus ; in T it is always
so written, and I have printed it so throughout. The editors of S print Albanus
throughout. - On the lower margin M inserts an Irish pedigree of

Abban, which agrees very nearly with that in LL. 352". ^ = S § i.

* i. e. the Lebar Cabiilii, or Book of Conquests ; a well-known work, which
exists in several recensioiis. ^ = S § i. ^ John x. 16. ' Matt.

viii. II. ' Fuit virvite ven. was probably the original commencement of

the Life ; the prologue about Ireland and the Irish being subsequently added.
' = Ir. c. 3. '" Chens- T. " Nota tres sanctos maiores Laginensium

T marg.

4 VITAE SANCTORUM HIBERNIAE

nascentur, quorum nomina vocabuntur Abbanus, Coemgenus, et
Molyng^ Ipsi maiores sanctorum Laginensium erunt; et per merita
eorum, quamuis nondum nati sunt, Deum modo rogabo. Quia illi
\enturi sunt lucerne clarissime hominibus, pia opera et Deo placita
ciarificaturi, et propter eos conuertam Laginenses ad Christi fidem,
set non modo ; quia Deus predestinauit mihi prius ire in aquilonales
partes Hybernie, et postea ociosius venire ad Laginenses, quia ipsi
beliigeri sunt.' Nomina vero aliorum, et quomodo predicauerunt de
sancto Abbano, propter breuitatcm omittimus, nisi quomodo in hora
natiuitatis eius predicauit de eo' sanctus Ybarus episcopus.

iii. Sanctus' ergo Abbanus de claro genere Laginensium, silicet
de Dal Macscorb ', ortus cst ; cuius pater vocabatur Corniacus, qui
erat rex Laginensium. Mater autem eius vocabatur Mella, que fuit
soror Ybari episcopi. Illa uero mater nimiis partus doloribus
tenebatur. Cum tempus parturiendi Abbanum venisset, episcopus
Ybarus vocatus est ad sororem suam pene mortuam. At illa videns
eum uenientem versum sequentem Scotica lingua dixit '" : —

Easpoc Ibhair dom chabhair';

Ise raiter" mar urra";

Cuinngheadh dilgeadh mo cheanadh ' ;

Romghabhsat idhun ghura '".

Et cpiscopus alterum eadem lingua dixit :

Easpoc Ibhair atarradh " ;
Rotghabhsat idhun '- gura ;
Bera abb " uasal amhra ;
Rotcabhra righ nannula".

' -ling T. 2 deo/orde eo T. ' = S § 2; Ir. c. i. ' Mhachscorp T.

'' On margin of M : rann annso, i. e. ' this is a verse.' * espoc Ibhuir dom

chobhuir T. ' se raitir T ; se ro fidir Colg. from Ir. (Br.') ; ' railir ' is con-

tracted for ro fitir, ' knows.' ' mo runa Colg. from Ir. (Br.) ; and the Latin

rendering 'secreta' shows that this is right. " Cungedh dilguidh mo

chenadh T ; dilgadh mo chinadh Ir. (Br.). '» On this line M and T both

have the follovving quite erroneous gloss : idhun .i. pura. gura .i. ut sim .1.
ut sim pura. The whole verse may be rendered :

Bishop Ibar to my aid !
It is he who knoweth my secrets ;
Let him ask forgiveness of my sins ;
Sharp travail-pangs have overtaken me.

" for atfharrad, whicli is the reading of Ir. "* idhain Ir. (Br.) and so above.
'■' niac Ir. Colg. ; which is also confirmed by the Latin rendering 'filium'.
" na n-dula Ir. Colg. The whole may be rendered :

Bishop Ibar is bcfore thee ;
Sharp travail-pangs have overtakcn thee.
Tliou shalt bcar a noble wondrous abbot; (o/-son)
May thc king of the elcracnts aid thee !

VITA SANCTI ABBANI 5

Isti versus possunt sic latine interpretari. Regina 'in' primo rogauit
episcopum seientem secreta eius, iit orarct pro ea, et pro rcmissionc
sibi peccatorum. Et episcopus in secundo ipsam a Deo adiuuandam
a doloribus suis predicat, et sibi filium nasciturum altissinium et
mirabilem esse coram Deo et hominibus. Statim ucro regina sine
uila tribulacione sanctum infantem genuit ; et in illa hora baptissatus
est, eratque plenus gratia Dei. Diligentissime sanctus puer Abbanus
a nutritoribus suis nutritus est, putantes eum regem esse post patrem
suum.

iv. CuM ' autem beatus puer potuisset ambulare, ad ecciesiam ibat;
et ibi, quasi senex religiosus, assidue orabat ; grauiaque ieiunia
fortiter in infancia sustinebat. Et ita permansit usque ad obitum
suum, studiosissimus in vigiliis et ieiuniis, atque orationibus -, et' in
elymosinis, ac in dilectione proximi, et in ceteris diuinis mandatis.
Verbaque scienter diuina, ut loqui potuit, omnibus hominibus predi-
cabat*, quasi fuisset peritus in scripturis. Et vere erat peritus in
scripturis ; quia a natiuitate sua Sanctus Spiritus eum docebat. Sua-
debatque verbis et operibus homines, ut hoc caducum seculum
despicerent, et sequerentur Christum crucifixum pro eis; et sibi vitam
eternam a Deo postularent.

v. Parentes' autem eius et ceteri homines mirabantur de vita et
moribus eius honestis, dicentes ad invicem : 'Nescimus qualis est iste
puer, qui nec didicit apud ullum hominem, et opera religiosorum
seniorum facit, et studia doctorum docet.' De hoc contigit, ut alii
aduiantes ei, alii vero volentes placere menti eius, alii autem temp-
tantes eum, si sibi placeret regnum terrenum habere, vocarent eum :
' O rex,' et loquerentur ei de regalibus rebus, et promisissent eum
regem futurum | post patrem suum. Puer sanctus, audiens homines f. 139"
talia verba de se loquentes,increpauit eos, dicens : 'Miseri homines,
cur me regem dicitis .' quia non solum non ero rex, set nullam aliani
curam secularem habebo ; quoniam volo seruire Domino meo lesu
Christo, qui dat sibi seruientibus regnum indeficiens.' Pater autem eius
et mater, scientes quod ipse hec verba dixisset, vocatus ad eos, dixerunt
ei : 'Fili, curnon vis esse propagator regni post patrem tuum ? Plus te
oportet equitare, venatum ire,iam vti ludis militaribus, vt, cum senuerit
pater tuus, tu exires ante Laginenses contra alienos pro patria certare.'
■ Ouare ', inquit, ' vvltis prohibere me famulari Deo Patri omnipotenti,
Creatori celi et terre, qui Vnigenitum suum propiciacionem pro toto
mundo misit; et Filio eius, qui obediens fuit Patri usque ad mortem ;
et Spiritui Sancto, qui suis donis illustrauit humanum genus ? quia
vaticinatus sum a famulis Domini, Dei miles, et non miles huius seculi.

' = S 5 2 ; Ir. c. 2. 5 et oratione T. ^ atque T. * pred. omn.

hom. T. = = S § 3 ; Ir. c. 3.

6 VITAE SANCTORVM HIBERNIAE

Ergo scitote me famulum semper sanctc Trinitatis, id est, Patriset Filii
ct Spiritus Sancti.'

vi. Cum' autem audisset rex eum loquentcm talem sententiam, iratus
iussit eum constringi et cathcnari cathenis, donec hec vcrba mutarct.
Et iurauit rex, nisi puer promisisset quod ° esset secularis, martirium
acciperet. Compulsus uero sanctus Dei a facie regis, cum esset
paratus ad martirium, hylaris magis ac magis voce magna clamabat :
'SeruusDei' ego sum ; a cuius seruitute potestas huius mundi me
separare non potest.' In sequenti etiam nocte, cum esset in custodia,
omnia vincula eius diuina virtute confracta sunt, et, circumstantibus
custodibus, solutus inventus est. Moc cum nunciatuni esset regi, non
iussit eum itenmi ligari ; set motus pietate, et rogante eum regina
flebili rogatu, Hberum illum dimisit.

vii. CuJi ' ergo omnipotens Deus famulum suum Abbanum ad
ecclesiam ad discendos ecclesiasticos mores cum licentia parcntum
suorum adducere uoluisset, ut, sicut dignum est, esset prius sub
niagisterio, qui a Deo predestinatus est^ pater et magister multorum
futurus, hoc miraculum, quod audituri estis, patrauit per eum, ne plus
contra uoluntatem sancti pueri parentes 'sui' retinerent eum ; quia
noluit ire ab eis nisi cum licentia et benedictione. Quodam dic cum
aliis pueris coetaneis suis exeuntibus ad ludendum in agro sanctus
Abbanus perrexit, et cum alii luderc cepissent, ipsc seorsum exiuit, ut
Deum adoraret. In loco quidem stetit, in quo circa eum vituli ville
fuerunt. Tunc venit misera luppa cum catulis suis de silua propinqua
per vitulos, et steterunt ante eum. Videns uero piissimus puer
miseriam eorum, et cos macilcntos ' fuissc, motus miscricordia precepit
eis, ut comederent vnum de vitulis. Statim luppi irruentes, occiderunt
vitulum, ef comederunt velociter. Nonne mirandum est, quod luppi
esurientcs per suam escam, et non tangcntcs, ad sanctum vcnirent, et
vituli, videntes deuoratorcs suos ad sc uenientes, non fugerunt a ser\'o
Dci ? Tamen non est mirandum, quia Deus subiccit iumenta famulo
f. 139'' sibi seruienti pro duabus causis. Pro vna quidcni, ut ipsc | plus arderet
in amore Dei ; pro alia, ut dimittcrctur ipsc liber ad seruicndum Deo.
Saciatis autem lupis, ire ceperunt circumeuntes eum, ct quasi bcne-
dicentes ei pro suo prandio. Tunc contigit, ut pueri, dc ludo ccssantes,
ct' querentes dominum suum, vcnirent ad locum, in quo erat sanctus
puer"; videntesque"' luppos cum crucntis capitibus sanguine vituli,
accussare et increpare atrocissimis" vcrbis sanctum pucrumcepcrunt. '''
Pastorcs ucro vlularc, et sc laccrare prc timorc non ccssant, dicentes
quoil non viueret vituli mater. Porro Cliristi milcs, audiens quod non

' S. Ir. u. s. = ut T. s Dei dixit T. < = S § 4. ^ pred. est a

Dco T. " -lentcs T. ' et bis T. * ccssantes et om. T. " om. T.

'" viJcntcs igitur T. " atrosissis T. '- fecerunt T.

VITA SANCTI ABBANI 7

viuerct vac[c]a post mortcm vituli sui, ct pastores timoratos, motus
uiisericordia orauit ad Dominuui, dicens : ' Dominc Dcus meus, qui
lccistihanc creaturam dc nichilo, reuiuilicaistum vitulum.ut ueniat viuus
ad matrem suam.' Hec et hiis simiHa sancto pucro diccntc, signauit
signaculo crucis Christi cadaver, et ilico ante omnes qui erant ibi, caro
ct pellis ossa nuda inducrunt, eratque eiusdem coloris et magnitudinis
quahs prius fuerat ; ct surgens de terra, cucurrit ludens et mugiens'
nd aiios vitulos. Pueri vero videntes hoc magnum miraculum, pro
viribus suis ad castcllum cucurrerunt, et nunciauerunt regi, quod
factum fucrat. Audicns rex tale miraculum per tilium suum factum,
in corde suo gauisus est, et ante omnes regni sui principes - cum rcgina
inatre eius decreuit eum cum licentia omnium, sicut placuit anime sue'
stabiiis pueri, semper Dco seruire.

viii. PosTE.-v ' sanctus Abbanus a parentibus suis ad sanctum
Ybarum ' episcopum, germanum matris sue, adductus est ; et gloriosus
pontifex suscepit illum gaudens. Non ideo tantum ^ sanctus epi-
scopus gavisus est in adventu eius, eo quod filius regis et sororis sue
esset, set quia eum plenum Spiritu Sancto esse sciuit, et pium patrem
futurum ' multorum ser\'orum Dei, et hominum exercitum multum
conuersurum per eum de iugo dyaboli ad Christum. Videamus,
karissimi, ne simus in concupiscentiis huius seculi, sicut nec iste
sanctus fuit ; quia sanctus Abbanus regis filius erat, et a patre suo
ligatus est constringi in hoc seculo, etpene ad martirium estadductus;
atque cum esset electus rex post patrem suum a toto regno, puerulus
et indoctus, res caducas ex corde suo spreuit, et Christo famulari,
sicut promisit, compleuit '. Igitur oportet nos eum preponere nobis
in' exemplum, ut fugiamus hunc mundum, et cum eo mereamur
habere dominicam promissionem, qua dicitur : ' Qui vicerit, faciam
eum '" columpnam in templo Dei mei,' " et cetera. Diuina misericordia
nos adiuvante, sermonem modo vertamus narrarc de vita sancti
Abbani, et de miraculis que Deus fecit per eum.

ix. DuoDECiM '- annorum erat sanctus Abbanus, quando venit ad
sanctum Ybarum episcopum, ut Deo nutriretur sub magisterio eius ;
et cum eo in sanctitate et lenitate, atque in mira conuersacione
multis annis vixit. Cepit namque statim in scripturisproficere", non
solum in diuinis, set ceterarum artium, sicut mos est iuuenum in
iuuentute aliquid gustare de dulcedine et astucia disciplinarum
auctonim ; ita ut mirarentur ceteri de profunditate scientie, sapientie,
atque eloquiorum eius ; set'* tunc ipsi non debelrent de sapientia f. 139'

' Here there is a change of ink, and probably of hand in T. - princ.

regni sui T. » sue oni. T. * = S § 5 ; §§ viii-x = Ir. c. 5. ^ 15. 1

« tam T. ' from T ; om. M. » sicut compl. prom. T (inepte). ' om. T.

'» ei T. " Apoc. iii. 13. "* = S § 5. ^ proficecere T. '* de prof.
sapientie eius et eloquio ; set T.

8 VITAE SANCTORVM HIBERNIAE

eius mirari, quia in domo patris sui puerrulus et indoctus, disputans
cum omnibus, de divinis scripturis testimonia proferebat, docente
se Spiritu Sancto. Et ab eodem Spiritu semper inspirabatur diuinitus.
Innumerabiles enim' sancti monachi, clerici, et sancte moniales'
in diuersis locis per totam Hiberniam tempore illo sub magisterio
sancti Ybari erant. Set beatus episcopus Ybarus in famosissimo et'
optimo suo monasterio, quod vocatur Beag Erinn*, plus habitabat
quam in aliis locis, quia multum locum illum ° diligebat. Illud uero
monasterium in australi parte Hua Cennselaidh " est possitum in
insula mari vallata'; et insula et monasterium vno nomine dicuntur,
id est Beag Erind ', quod latine interpretatur " parua Hibernia '". In illo
autem monasterio reliquie beatissimi antistitis Ybari iacent, et
honorifice coluntur, atque ipse locus honoratur ab Hyberniensibus
pro nomine sancti Ybari ualde ; " quia ipse vnus erat egregius
dispensator diuini dogmatis de prioribus predicatoribus, quos elegit
Deus, ut Hibernienses de gentilitate ad fidem Christi'^ conuerterent.
Ibique clara et maxima miracula per eum non cessant a Deo ostendi.
Ipse uero de gente Ultorijm ortus est, que est quinta pars Hibernie ;
set Deus illum Laginensibus largitus est, ut in regionis eorum humo
sanctissimum corpus eius iaceret; et ut hic, et in futuro, sufTragio
ipsius defenderentur.

X. RoGAMUs" et adiuramus vos, fratre karissimi, in Christo lesu,
ut omnia, que audistis, et audituri estis patrante Deo per famulum
suum Abbanum, omni credulitate credatis. et nichil in eis dubitetis,
scientes scripturam dicentem : ' Omnia possibilia sunt credenti ".' Et
sicut dicit lacobus apostolus : ' Postulet in fide, nichil hesitans".'
Et in Apochalipsi dicitur : ' Potestatem habent super aquas '^' Et
beatus Petrus apostolus dicit : ' Quis est qui noceat uobis, si boni
[acmulatores] " fueritis ".' ' Humiliamini sub potenti manu Dei, ut uos
exaltet ".' lohannes apostolus dicit : ' Omnis, qui habct spem in
Domino lesu, sanctificat se, sicut et ille sanctus est'".' Et Dominus in
euangelio in aure apostolorum credentibus in se: 'Amen, amen,
dico uobis, qui crcdit in me, opera que ego facio, et" ipse faciet ;
et maiora horum facict. Et quodcunque petieritis Patrem in nomine
meo, hoc faciam -'.' De hoc autem testimonio nemo potest dubitare.
Hinc lohannes apostolus dicit : ' Si testimonium hominum accipimus,
testimonium Dei maius''' est "*.' Ideo ergo, dilectissimi clientes, vobis

' autem T. - sanctimon. T. ^ et in T. ' Becherinn T. '' ill. loc. T.
' Chensealay T. ' vall. mari T. * Bec h Erind T. ' int. lat. T.

'" insula uero . . . sita est . . . iuxta villam que dicitur Loch Garmun, aiid. S.
" Nota quod reliquie sancti Yba[ri] sunt in insulade Bec h[Ennd] queest prope
Vasfordia[m] T marg. " Chr. fid. T. " Not in S. " Mk. ix. aa.

'^ James i. 6. '« Apoc. xi. 6. " om. M T. " i Pet. iii. 13. " ib. v. 6.
'" I John iii. 2. ■' et om. M. " John xiv. I3, 13. -' magis M.

" I John V. 9.

VITA SANCTI ABBANI 9

omnia sunt credenda, que Christus per se credentem, et custodientem
omnia eius mandata a natiuitatc sua usque ad obitum suum [fecit] '.
Ad hcc igitur narranda, et erga ea vos prcmonuimus, ne sit dubium
vobis in eis, Deo suffragante, nos modo stilum- conuertimus.

De ambulacione eius super mare
xi. QuoDAM " tcmpore sanctus Ybarus cpiscopus, cum esset in
supradicto loco, volens se presentare sedi apostolice, decreuit Romam
adire, ardens peregrinacionis dcsiderio pro Christi amore. Et iussit
sibi nauim cicius cum omnibus necessariis suis preparari. Audiens
autem beatus Abbanus quod sanctus Ybarus se peregrinum esse
uolebat, venit, et inclinauit se ante pedes eius, rogans eum cum
suspiriis, | ut sibi hcentiam eundi sccum in peregrinacione donaret, f. 739''
ardens sanctus adolescens simili ardore amoris peregrinandi. Sanctus
autem Ybarus, et qui sub eo erant, vno animo optauerunt beatum
Abbanum in loco Ybari episcopi* esse, si ipse non rediret ; videntes
eum plcnum Spiritu Sancto, et signa magna a Deo per eum facta ^
Decreucruntque eum omnes cum episcopo, ut in illo monasterio
maneret, donec episcopus reueniret de peregrinacione. Rogaue-
runtque eum omnes cum episcopo, ut hoc uotum et consilium admitteret,
et quodcunque ei iusserat episcopus, libencius faceret. Sanctus
uero Abbanus nullo modo precibus eorum adhesit, set indubitanter
in peregrinacione se profecturum promisit. Tunc sanctus Ybarus
iratus cum indignatione a se iussit eum abire, et promisit coram
populo, quod non dimisisset eum secum in naui ; set tamen, cogno-
scens bonitatem et felicitatem eius, non maledixit ei, nichilque asperum
sibi euenire uoluit, quia sciuit eum inspiratum esse a Spiritu Sancto.

xii. PosTEA sanctus pontifex cum omni populo perrexit ad locum,
in quo nauis erat parata ; et valedicens populo, cum preordinatis di-
scipulis in nauim intrare cepit. Adhuc vero erat sanctus Abbanus in
comitatu, et iterum rogavit pontificem pro peticione eadem, atque
iterum sanctus etiam antistes respuit eum cum iuramento secum
venire. Hoc audiens seruus Dei, tristis redire et flere cepit. Sanctus
vero episcopus, ut vidit eum reuertentem, flentem et lacrimantem,
valde amans eum, reuocauit eum ad se, et dixit ei : ' Fili mi,
pone capud tuum in sinum meum.' Ut ille uero posuit, statim
dormiuit. Ipso autem dormiente, episcopus caput eius super
terram posuit ^, iussitque populum reuerti in domum suam ; et ipse
cum comitibus suis nauim intrauit. Famulus autem Domini in illo
loco dormiens, solus dimissus est, et omnes recesserunt ab eo.

' om. M T. - stilam M T. = Both M and T have the heading to this

section ; while M in addition gives the word ' quodam ' in exceptionally largc
letters, showing that a new beginning is here made ; §§ xi, xii = S § 6; Ir. c. 6.
* bisT. ' perfecta T. ^ repoposuit in ter. T m. pr.

lo VITAE SANCTORVM HIBERNIAE

Interea sanctus Ybarus iussit nauis gubernatoribus operam dare ad
nauim gubernandam ; et cum gubernatoresanchoram in nauimtulissent,
eleuatoque sursum uelo, et inspirante vento ab aquiione ceperunt
nauigare. Tunc nauis velociter currere cepit, tendens ad mare
magnum. Alii quidem fratres, volentes scire quid seruus Dei faceret
post dormicionem suam, longe ab eo steterunt, et respiciebant eum.
Completa autem hora, ipse surrexit de sompno, statimque mare
aspiciens, vidit nauem vclantem et natantem longissime a terra in
mari, ita ut vix potuit discernere quod nauis esset, uel nubes. Tunc
diuina dispensacio cor eius trino amore impleuit; id est amore
peregrinacionis, amore pii magistri sui, atque maiori amore silicet
sancte Trinitatis. Et tunc intentissime ex profunditate cordis sui
ad Deum orauit, flectens genua, et dicens : Domine Deus omni-
potens, qui in Trinitate permanes et vnitate concordie, subueniat
mihi volcnti tibi famulari misericordia tua, qui eduxisti populum tuum
per mare rubrum et lordanem siccis pedibus, cui seruiunt omnes
creature tue, fac me, quidquid de me vis, facere ; set in nomine tuo
atque dilectissimi Filii tui, Domini mei lesu Christi, Sanctique Spiritus
intrabo nunc super mare, confidens in dono pietatis tue.' Hec et hiis
f. 140° similia dicens, cucurrit' | in marc, et dixit". ' In manus tuas, Domine,
commendo spiritum meum \' Exiuit velocissimo cursu rectoque
itinere post nauem, non respiciens post tergum, nec ad dexteram,
neque ad sinistram, set ante se ; et angeli Dei concurrere cum co
per mare videbantur. Predicti illi fratres videntes hoc, precabantur
Deum assidue pro eo, glorificantes Dominum, et sibi gratias agentes,
atque renunciantes coram populo ; et omnes qui hoc audierunt,
Deo gloriam dederunt. Nauis itaque in medio maris stctit in loco,
in quo fuit quando sanctus Dci super mare intrauit ; et non inde
exiuit, donec ipse ad eam peruenit. Gubernatores siquidem
et discipuli episcopi, videntes quod minime nataret nauis, hoc
indicauerunt episcopo. Tunc repletus cpiscopus diuino Spiritu, ait
eis : ' Signate vos, fratres, signaculo crucis Christi, quia modo videbitis
maximum miraculum factum a Deo. Ecce cnim famulus Domini,
qucm non dimissimus nobiscum in nauim, currens supcr vndas,
commitantesque eum angeli Dei, cito adueniet.' Adhuc episcopo
loquente, viderunt eum ad se velocissime venientem ; alii dicebant
quod curreret, alii quod uolaret, pre uelocitate cursus, quia angelica
conductionc confortabatur. Cum autem peruenit ad nauim, valde
gaudcntes, et pre gaudio flentes, acceperunt eum ad se in nauim.
Ilico soluta est nauis; et postca cum omni screnitatc nauigauerunt
usque ad Britaniam.
xiii. PosT* hec die quodam perambulantes famuli Dei, sanctus

1 curritT. 2 dicit T. ^ p,, xxx. 6. <=S§7;Ir. c.7. In Ir.

tlie incidents of §§ xiii-xvii takcplace at Padua in Italy.

VITA SANCTI ABBANI ii

Ybarus et sanctus Abbanus, cum commitibus suis in ausfrali partc
Britanie, peruenerunt ad quandam ' ciuitatem gentilcm, ct deditam
ydolis. Intrantibus vero iliis forum ciuitatis, mirabantur ciues de
habitu et loquela eorum. Alii putabant cos fantasmata csse, alii vero
homines de terra longinqua. Statim dc ipsis ante regem ciuitatis
verbum fuit, et rex iussit eos ad se deduci. Et cum venissent, rex
interrogauit eos vnde essent, et quo ircnt, et que fuit causa iteneris
eorum. Tunc promissione dominica completa, qua dicitur : ' Linguis
loquentur nouis -,' dixit ei sanctus Ybarus episcopus : ' Si genus
nostruni queris, Hybernienses sumus ; si ad quem locum pergimus,
Romam ; si causam, vt ibi Deum omnipotcntcm orcmus pcr merita
apostolorum, martyrum, confessorum, et virginum, qui in illo loco
post diabolum superatum ad regnum celeste migrauerunt.' Set
quando rex audiuit episcopum dicentem Deum omnipotentem, ait :
' Quis est Deus omnipotens ? ' Tunc episcopus, plenus Dei gratia, de
Patre, et FiKo, et Spiritu Sancto diligentissime predicauit. Rex
iterum ait : ' Quid dicis de diis nostris ? ' Episcopus respondit, dicens :
' Non est nisi vnus Deus ; set cogit vos dyabolus adorare simulacra,
que manibus vestris construitis. Deus autem noster, qui fecit celum
et terram, mare, et omnia que in eis sunt, super vniuersas creaturas,
quas fecit, tonat ; et non solum qui hec viderunt, set qui in eum
credunt, signa magna in nomine eius faciunt.' Tunc ait rex : ' Facite
igitur signa in conspectu meo modo, quia vos creditis in eum ; et nisi
feceritis, decollabimini iudicio meo, ct canes et uolucres comedent
corpora vcstra.' Ait episcopus : ' Si ergo fecerimus signum in nomine
Dei nostri, tu credes' in eum ? ' | Promittente rege credere, iussit ei ^.'140*
episcopus, ut peteret signum. Et rex dixit: 'Vnus ex vobis sine
igne set sua hanela candelam accendat, ut ante me ardeat.' 'In illa
uero hora sanctus Abbanus lassus a via dormiebat'*. Accipien'te' ergo
sancto episcopo candelam, et non valente eam accendere, appropin-
quanti sibi de suis dedit, et ipse non valens, simili niodo alter ab altero
usque ad extremum accipiebat, et candelam non accenderunt. Videntes
autem lictores quod non potuissent accendere, evaginare gladios
ceperunt, iubente rege, volentes eos percutere. Tunc dixit eis
episcopus : ' Expectate paulisper, quia non nobis hoc donum Deus
donauit, set illi dormienti, quoniam, nobis nauigantibus, ipse suis
pedibus super mare ambulauit, et nostra nauis eum in medio maris
expectauit.' Steterunt 'autem' illi, audientes hoc uerbum. Esperge-
factus ergo sanctus Abbanus de sompno, signans se signaculo sancte
crucis, ante omnes sua hanela candelam accendit. Flamma vero eius
lucidissima erat ; mirum dictu nullo modo passa est extingui, quousque

' Here ends T mutilated, at the end of a fold. - Mk. xvi. 17. ' credis

m. pr. ■* in illa . . . dormiebat, on margin.

. 12 VITAE SANCTORVM HIBERNIAE

consumpta erat tota. Pagani iam videntes talia miracula, tremefacti
sunt in semet ipsis ; Christiani vero gratias Deo dederunt.

xiv. In diebus ' illis vxor regis eiusdem graui dolore torquebatur,
et in illo die, quo sancti viri in ciuitatem que dicitur Abbaindun vel
Dun Abbain venerunt, mortua est : set sedente rege pro tribunali et
iudicante, nesciens adliuc suam uxorem mortuam fuisse, venit ad euni
tristis nuncius, et indicauit ei. Statimque audiens rex, perrexit ad
corpus eius uelociter,et fleuit amare ; et postea, diuinaspirante gratia
in se, reuersus est ad sanctos Dei cum gemitibus et flebili uoce,
rogauitque eos, ut in nomine Domini Dei sui uxorem suam a morte
suscitarent, promittens se indubitanter credere in Deum, et cum illa
baptizari. Tunc ait sanctus Ybarus ei : ' Illum, qui candelam ante te
hodie sua anhela accendit, duc tecum, ut oret pro ea. Sibi enim
tantam gratiam, ut meretur, dedit Deus mortuos suscitare.' Interea
rex adduxit beatum Abbanum ad tectum triste, obuiantes sibi turbe
vrbane funebria carmina canentes. Intrans Dei sanctus domum, in
qua erat corpus exanime, salutauit ex euangelico imperio illam, et
orauit ex intimo rogatu ad Dominum, ut ostenderet ibi potenciam
suam ad reginam suscitandam, et ut tali testimonio gentiles ad fidem
conuerterentur. Ipso ita orante, anima eius in suum corpus intrauit,
et statim in nomine Patris, et Filii, et Spiritus sancti, vir sanctus
iussit ei, ut surgeret ; et sine moraad uocem eius illasurrexit. Atque
sanctus eam viuam ante omnes viro suo reassignauit. Illa uero
testificata est, que a sanctis sunt predicta, vera esse ; et clara testi-
monia de gloria Trinitatis perhibuit. In hora uero illa rex et regina
baptizati sunt ; et, ipsis iubentibus,omnes qui ibidem erant, similiter,
totaque ciuitas de errore ad vitam veritatis conuersi sunt. Ecclesia
uero Dei ibi edificata, et ecclesiasticis viris a sancto pontifice ordinatis,
famuli Domini omnia ydola et simulacra ipsius loci habentes in sua
potestate fregerunt, et igni tradiderunt.

f. 140' I XV. Eodem'' tempore ferus erat ualde venenosus et incognitus in
illis regionibus in territorio ciuitatis ipsius ; et pene obsedit ciuitatem,
et magnam partem regionis deuastauit. Similis quidem forma et
fortitudine leoni erat, set rabies eius intoierabilis apparuit, quia
p.ovincialis exercitus et rex cum militibus suis sepe contra eum
certauerunt, et nichil ei nocere potuerunt, set ab ipso solo supcrati sunt;
et in vniuersis temptacionibus trecentos homines occidit. Homines
uero non valentes sibi resistere, recedebant ab eo ; et quocunque
ucllet ire, secure ambulabat, et in propinquo eiusdem ciuitatis magis
habitabat. De hoc illi, qui tunc effecti sunt Christiani, qucrimoniam
fecerunt ad sanctum Abbanum, ut talem dyabolicam bestiam in

» = S 5 8 ; Ir. c. 8. 2 ^ S § 9 ; Ir. c. 9.

VITA SANCTI ABBANI 13

nomine 'Christi' de terra expelleret. Famulus Dei audiens hanc
miseriam, cum hominibus scientibus vbi esset bestia, perrexit ; et
indicantes ei locum, in quo erat, reuersi sunt ab eo timentes, et
velocius currentes. Continuo enim leonalis bestia furens de sua
spelunca in agro odorans hominem ibi accedere, venit ; et miles
Christi inermis contra eam audacter ' accessit. Erunipens uerobestia
in viribus suis et in omni impetu obuiauit seruo Dei ; et ipse signo
crucis Christi e contra signauit, dicens : ' O diabolica radix, tibi dico
in nomine Domini mei lesu Christi, depone venenum tuum, et morere.'
Ad hanc vocem ferus in terram cecidit, et expirauit, atque apparuit
mortuus. Homines autem illi ualde gauisi sunt, audientes 'et videntes'
eum esse mortuum ; et inde gratias Deo egerunt, atque firmiores in
fide erant, glorificantes sanctum Dei.

xvi. Iterum - ipsi homines ad sanctum Abbanum de bestiishabi-
tantibus in stagno quod[am] ante ciuitatem eandem, que erant ualde
venenose (quia in tempore eorum, qui tunc vixerunt, centum
homines occiderunt ; numerus vero peccorum non est presto),
aliam querimoniam fecerunt, dicentes : ' Adhuc magnifica nomen
Christi ante nos cui per te credimus, liberando nos ab istis
bestiis, que manent in stagno illo, et cum ad horam currunt
in terram, et homines et peccora occidunt.' Volens uero Dei
famulus nomen Christi magnis rebus illis ostendere, abiit ' cum ipsis
ad stagnum, et solus ante omnes in aquam intrauit, et statim aspere
bestie cum horridis vvltibus festinantes venerunt ad eum ; et videntes
vvltum eius angelicum, omnes impetum deposuerunt, et mites steterunt
ad pedes sancti. Ipse siquidem iussit eas secum ire in profundo laci,
et ibi constituit locum eis, ligans eas, ut in eo habitarent usque ad
finem mundi. Et de piscibus laci omni die annonam eis constituit ;
et ab illa hora usque in hodiernum diem inde non apparuerunt, et
nemini nocuerunt. Set ex illo loco, in quo sunt ligate bestie, motus
tocius stagni adhuc in septimo anno in signum virtutis videtur.
Redeunte uero sancto Dei de stagno, populus videns eum incolumem
de immenso periculo venisse, Deo gratias egit, glorificans sanctum
virum; et gaudens reuersus est in ciuitatem cum ipso. | Interea f. 140''
sanctus Ybarus et sanctus Abbanus dimittentes ibi fundatores ecclesie
et cultores uere fidei, acceptaque a populo licentia et benedictione,
Romam perrexerunt, et vota sua ibi soluentes, reuersi sunt ad
Hiberniam.

xvii. Tribus* vicibus sanctus Abbanus in peregrinacione pro Christi
nomine Romam perrexit. Quodam igitur die contigit sibi esse in
littore maris orans, et benedicens Deum ; vidit ingentem vndam

' aucdacter m. pr. ^ >= S § lo ; Ir. c. lo. * MS. abbiit. * = S

§5 II, 13 ; Ir. c. 12.

14 VITAE SANCTORVM HIBERNIAE

de niedio maris ad se iam dirigentem, et in altum in modum collis
surgentem, et minantem propinquam terram transire. Hoc sanctus
videns periculum, recordatus verbi Domini dicentis : ' Cum audieritis
prelia, nolite terreri '.' Timetur quidem uere plus quod videtur, quam
quod auditur, et terribile prelium fragili humanc nature fuit, videre
abyssum tumentem, et non fugere eam ; et forte fuit sibi stare contra
vndosum certamen. Vir beatus, eleuatis manibus in celum, baculum
suum sub plantis posuit; et nichil curans de suo periculo, rogauit
Christum, ne mare terram habitabilem humanis vsibus dissiparet.
Quid plura ? Vnda preter Htus non attigit, set Dei famulum stantem
super baculum secum traxit in pelago. Cum esset in medio mari,
horrida turba demonum venit ad eum, clamavitque vocibus horridis,
dicens : ' Miser homo, hora hac in hiis fluctibus mergeris, et corpus
tuum comedent belue ; et iiiiuriam, quam fecisti nobis, conuertendo
gentilem populum ad Christum, et frangendo simulacra in quibus
habitabamus, occidendo et ligando bestias, que ex nostris insidiis
occiderunt homines, vindicabimus in te.' Sanctus autem intente
psalmos et diuinos ympnos canens, nichil eis adhuc respondens, et
circumuallabant eum ex omni parte, minantes ei vitam auferre, et
dicentes quod ipsi eduxerunt eum ad hoc periculum. Tunc sanctus
ait eis: 'Magnus 'e'st Dominus Deus noster, et magna uirtus eius -;
vos autem nichil virtutis habetis, set ex insidiis seducitis mundum.'
Interea suauissimum carmen auditum est ab angelis Dei, de celo
venientibus et dicentibus : ' Mirabilis Dcus in sanctis suis'. Vos
igitur, infernales habitatores, a famulo Dci rccedite, et ne inquietetis
eum ; quia vobis nusquam placuit.' Expellentibus uero angelis Dei,
recesserunt demones. Tunc angelus Domini accessit ad sanctum
Abbanum dicens : ' Multis usque ad finem mundi nauigium tuum
hodie, famule Christi, proderit.' Sanctusait: 'Quomodo?' Angelus
respondit : ' In ueritate Dei tibi dico', quicunque inuocauerit nomcn
tuuni intrans in nauem, dicens ter in nomine Trinitatis:

Curach Abbain ar a lind
Muinnter fhinn Abbain ind '.

de illa nauigacione non mergetur, set incolumis ad terram perueniet.'
Ita interpretatur latine quod angelus dixit scotice : ' Nauis Abbani supcr
aquas, familia pulcra Abbani in ea.' Tunc sanctus Deo gratias egit
de ista promissione magis, quam ipsum a pelago liberari. Et dixit
angelus ad eum : ' Per trecentos et dccem " annos a natiuitate tua usque
ad obitum tuum viues, Deo militans tanto temporc sinc crimine ;
{. 141 " ct multa I monasteria in honore Domini edifficabis, et patronus

' Luke xxi. 9. ^ Ps. cxlvi. 5. ' Ps. Ixvii. 36. * tuc Dia nert for

muir duit, iiach tuc d'aoiii necli riam Ir., i. e. ' God lias given thee powcr ovcr
the sca, such as He ncver gave to any one beforc.' ' Thc Latin translation

givcn of this vcrse is quite correct. " et xvii. S.

VITA SANCTI ABBANI 15

multorum eris in die iudicii. Ilac vice venics Romam, et reuerteris
ad Hyberniam ; et iterum tercia vice venies Romam, et tunc ordinabit
tc Gregorius, pater apostolice sedis, presbitcrum • et abbatem ; et
postea reuerteris ad Hyberniam, et in multis locis sub tua cura
lamuli Christi erunt.' Angelo hec prophetante, cicctus est sanctus
de vnda in terram ; et peruenicns Romam, reuersus est ad Hy-
berniam.

xviii. QuoDAM ' quoque die sanctus Ybarus episcopus, et sanctus
senior Patricius, et sanctus Abbanus in vna naui in stagno Garman
nauigantes, apparuit cis monstrum bestiale ct incognitum de mari,
.habens centum capita diuersis formis, ducentos oculos, et totidem
aurcs ; et extendit se usque ad nubes, et aquam de labio emincntioris
capitis, quod supcrabat cctera, alte in nubibus ciiciebat ; et fecit
ingentcs fluctus.per totum stagnum, ita ut pcne mergerctur nauis.
Quamuis autem dicitur stagnum, verius est fretum maris maximum ;
et invndacio marina eo longius invndat cotidie in flumen Slane, quia in
stagno Garman fluit Slane ; et in eodem loco in pelago uadunt, et
nauigatores videntes tale monstrum, timuerunt ualde. Tunc sanctus
Ybarus et sanctus Patricius surrexerunt, et orauerunt contra
dyabolicam bestiam. Sanctus autem Abbanus sedens tacuit proptcr
humilitatem ; ct tunc diuina vox dc celo ait illis : ' Non est vestrum
modo orare, set Abbani ; quia per orationem cius forma dyabolica
auferetur a vobis, qua se dyabolus finxit, ct vcnit terrere mentes
vestras, ct naucm vcstram mergere, ct socios vestros secum ad infima
ducere. Idcoquc oportet Abbanum pro vobis modo orarc, quia
virtus eius scmper supcr aquas prodcrit ' : et quod Deus promissit sibi
stanti super vndam maris, hoc complebitur in euum.' Tunc velociter
sanctus Abbanus orauit contra monstrum, signans signaculo crucis
Christi ; et ilico illud quasi mortuum apparens, cecidit pars in aqua,
et pars in terra ; et statim sedati sunt fluctus, ct stagnum uel fretum
serenum totum apparuit. Siuc stagnum siuc fretum dicetur, salsam
aquam continet. Sct nauis sanctorum, ipsis Deo gratulantibus, ad
optatum portum pcruenit. Mirum dictu, nil inuentum cst de corpore
monstri diabolici, in aqua, vel in terra, postquam a sanctis capita eius
numerata sunt, et intenderunt turpitudinem et terribilitatcm ipsius ; et
in hoc apparet quod dyabolus fuit.

xix. QuoDAM* tempore sanctus Abbanus vidit tres naues paratas
transniaritare, et, naulo dato, in vna earum intrauit ; ct tres naues
simul navigabant, atque in hiis tribus nauibus centum quinquaginta
clerici erant, volentes omnes peregrinare. Set vnusquisquc eorum
per se erat, et non habuerunt magistrum ; et ecce venit magna

' sacerdotem S. ' = S 5 13 ; Ir- c. ii. ^ huic sancto dedit Deus

uirtutem specialem in mari S; cf. p. 14 aote 4. * = S § 14; Ir. c. 13.

i6 VITAE SANCTORVM HIBERNIAE

tempestas ad eos, et mare mouebatur a profundo ad summum, et
orauerunt omnes ad Deum, et tempestatem Deus misertus abstulit ab
eis. Et cum mare serenum esset, retente sunt naues in medio mari,
et non natabant ; et omnes videntes naues immobiles, turbati mente
f- 14' ' fleuerunt, non dubitantes mortem ibi pati ; | et nescierunt pro qua
causa talia paciebantur. Tunc uox Deiait illis: ' Idcircoangustia hec
tenuit vos, quia non curastis vnum ducem liabere, vel esse sub
magisterio vnius ; set ego dabo vobis pium et mansuetum ducem, ut
Moysen, qui vos de hoc mundo ad regnum celeste secum perducet ;
inter vos ipse est, et uocatur Abbanus.' Ad hanc vocem illi non
cognoscentes eum, et ipse non indicans se illis, miserunt sortem in
nomine sancte Trinitatis, ut scirent in qua naui ipse fuit, et sors
cecidit super nauim in qua erat sanctus Abbanus ; et viderunt angelum
stantem super eum, et indicantem ipsum esse Abbanum. Statimque
centum quinquaginta clerici vnanimiter acceperunt eum suum magi-
strum ; et promiserunt Deo monachi esse semper sub eo. Tunc solute
sunt naues, et prospere ad terram nauigaverunt. Sanctus uero
Abbanus cum discipulis suis Romam perrexit.

XX. Intrantibus' siquidem illis Romam, occurrit eis vir bonus, qui
consuebat Christi peregrinos in domum suam recipere, et adduxit eos
secum ad cellam hospitum ; habebatque procuratorem peregrinorum,
qui fuit pius et sanctus ; et ipse procurator recepit eos gaudens, set
per omnes ad sanctum Abbanum perrexit, et salutans et adorans eum
humiliter, honorificauit ipsum, ut dignum erat. Et omnes mirantes,
interrogabant eum, dicentes : 'Cur honoras eum pre omnibus nobis .'
Non est multum nobis senior ; et nec vestes eminenciores habet.'
Ille respondit : ' Testis mihi Deus est, quod angelus Domini mihi eum
ostendit, et iussit fieri, quod feci.' Et illi Deo gratias agentes,
retulerunt ei quomodo coacti sunt ut essent discipuli eius. Interea
sanctus Gregorius sanctum Abbanum ordinauit presbiterum' et
abbatem in conspectu suorum monachorum ; et benedictione accepta,
vir Dei cum suis discipulis recessit.

xxi. Sed ' quod factum est, sancto a Roma recedente, non est
pretereundum, set dignitati vestre narrandum. Tunc duo duces ad
dexteram partem monasterii sancti Petri contigerunt* eum magno
exercitu accedentes preliare. Videns vir sanctus aciem belli, et
lanceas directas ante se, et vnumquemque illorum comminus litigare
accedere, de tali opere doluit, et orauit ad Deum pro eis, signans eos
signaculo crucis Christi. Quid plura? Statim acccpta dilectione pro
odio, omissis ° armis omnes osculabantur se invicem, et duces et sui,

' = S § 15 ; Ir. c. 14. ' sacerdotem S. ' = S § 16 ; Ir. c. 15.

* conting- m. pr. ' MS. am-.

VITA SANCTI ABBANI 17

ditati sancta benedictionc, in vita sua amici fuerunt. Omnes audientes
et videntes tale niiraculuni, Christum glorificauerunt in suis peregrinis,
et magis ei ' qui liberati sunt. Vir uero Dei cum suis fratribus post
hec ad llybcrniam pcrvenit.

xxii. PosTQUAM " sanctus Abbanus cum donatis sibia Deo discipulis
in Hiberniam vcnit, multa loca in lionore Domini construxit. In
regione quidem Connactorum in campo Cc, id est in campo Triudi '',
tria monasteria construxit. Hiis constructis, diinissis in eis suffici-
enter viris catliolicis, ad regionem Muminensium' pcrrexit. Et in
occidcntali parte Mumenie, id est in regione Corcu Dhvibhne, con-
struxit mona|sterium quod dicitur Ceall Achaid Conchinn.^ Hocf-i^i'
edificato, dimisit ibi fundatores ecclesiasticos, et prophetauit, quod
ipse locus a sancto Finano abbate nominaretur, qui tunc non fuit
natus ; et ita factum cst. Et postea venit ad confines Muscraighi et
Eoganacht ; et construxit ibi, in terra siquidem Muscraighi, mona-
sterium quod vocatur Huisneach ^, et ipse locus a viro Dei sanctissime
virgini Gobnaid ' diuino instinctu cum suis omnibus donatus est.
Deinde sanctus Dei aduenit ad terram Hua Lyathain, et ibi cellam,
que dicitur Ccall Cruimthir*, prope ciuitatem Cul Collingi ' edificauit,
et alios ex discipulis suis ibi dimisit. Et transiens inde in confinio na
n-Desi et Feara'" Muighc ", iuxta ciuitatem Brio Gobain cellam, que
scotice vocatur Cell na Marbhan, id est cella mortuorum, edificauit.
Ibi fidelibus viris manentibus, sanctus vir aquilonalem plagam montis
Crott", in regione Muscraighi, perrexit ; et ibi ad radices ipsius
montis magnum et regularissimum monasterium, quod uocatur Cluain
Ai'r'd Mobhecoc, construxit. Sanctus silicet Abbanus inde recessit,
et in eadem regione monasterium, quod uocatur Cluain Findghlaise,
edificauit. In predicto uero loco, id est Cluain Aird, vir beatissimus
et religiosissimus Becanus in vita mirabili usque ad suum obitum
permansit, totumque cursum vite sue in lacrimis et ieiuniis triduanis,
in orationc assidua, in flectionibus genuum, in lamentacionibus
manuum, et in vigiliis noctumis duxit ; ipseuero locusex eius nomine
nominatur. Qui etiam fecit sibi crucem lapideam foris seorsum, et
cotidie diluculo in prima parte diei, quamuis esset vel serenum, vel
turbida aut frigida vel calida, crucifigens se ad illam crucem, totum
canebat psalterium ; que modo in magno honore habetur. Omnem
seriem vite eius, neque miracula que in nomine Domini fecit, hic

' MS. eo. ' = S § 17 ; Ir. c. i6. ^ ;„ campo Ehe [lege: Che], id est
in c. Triuidi S. * go crich Eachach Coincinn a g-crich Chorca Diiibhni

Ir. i. e. to the territory of Eochaid Dog-head. in the territorv of Corkaguiny.
' Cill Aithfe for Magh Coincinn Ir. « Burnech S ; and'Colgan notes on

the Huisneach of the text : ' rectius uocatur Boirneac' ' Gobnith S.

' Cill Cruimpir Ir. » KilcuUen, seventeenth-century marginal note in M,

which Colgan incorporates in the text ; Cell Chinni S. 'd MS. neara.

" Nenese et Fermuege S. ^- Crait S.

i8 VITAE SANCTORVM HIBERNIAE

non scribimus, quia in vita eius scribuntur ; set hoc audacter dicimus,
quod nuUum religiosiorem eo audiuimus, necque pulcriorem ct
regulariorem suo monasterio [locum] vidimus; et istud monasterium
a multis uocatur Ceall na n-Der, id est cella lacrimarum, eo quod
hominibus ibi a Deo penitentialcs lacrime postulantibus per merita
beatissimi patris Becani donantur. Sanctus uero Abbanus, constructo
monasterio Cluain Finnglaisse, pertransiuit flumen Siur, etin occiden-
tali parte campi Femyn monasterium, quod dicitur Cluain Conbruin,
edificauit ; eoque edificato ad aquilonalem regionem Mutnonie, id est
Hely, perrexit.

xxiii. QuE ' gens adhuc incredula erat, et ydola adorabat. Siqui-
dem contigit, ut totus populus ipsius regionis in vno cctu cum suo
duce esset, quando sanctus Abbanus illic peruenisset. Tunc sanctus
Dei predicauit eis de regno celorum, et suadebat illis credere in
Deum, et baptizari in nomine eius. Dux ait ad virum Dei: 'Quis
est Deus ? et quid facit hodie ? ' Vir sanctus respondit : ' Deus est
conditor celi ct terre, qui fecit celum et terram, mare, et omnia que in
f. i.;i ^ eis sunt ; et quod cotidie facit, hodie facit, et quod hodie ] facit, cotidie
facit, celum et terram gubernat, et que in eis sunt ; et omnia sua
elementa sibi seruiunt, homines saluat, et humiha conspicit.' Hec et
his similia sancto dicente, dux temptauit eum, interrogans de longis-
simo lapide qui stabat in terra ante se, dicens : ' Dic mihi ueritatem
huius rei, ut sciam si tuus Deus est, sicut tu narras de eo, vel si es
verus eius seruus.' Sanctus ait : ' Vt scias quia ita est, interroga,
quod vis.' Dux ait ; ' Ostende nobis que pars huius lapidis maior est,
in terra, an super terram.' Vir Dei dixit : ' Equaliter constat in terra,
et super terram.' Dux uero non credens hoc, set putans quod sanctus
tale verbum dixit, ut quasi ipsi non potuissent scire qualiter fuit,
iussit totum populum terram effodere, et inde lapidem educere. Et
populus efibdit, et cum magno labore et sudore lapidcm eduxit, et
inventum cst, quomodo vir sanctus dixit. Et tunc mirantes, et vno
animo credentes, baptizauit eos famulus Dei Abbanus. Ipsa vero
villa in qua fuerant, Raith Becain - vocatur, id est atrium Becani ;
eamque et multa munera argenti et auri et aliarum rerum dux et
populus vnanimiter sancto Abbano in honore Domini obtulerunt.
Tunc angelus Domini venit ad virum Dei, dicens : ' Munera horum
ne accipias, set precipe, ut pauperibus ipsi diuidant ; villam vero tene
ad vssum seruorum Dei.' Postea sanctus benedixit illam plebem
promittentem sibi seruire usque in finem seculi ; et ipse est patronus
ipsius gentis.

xxiv. Eo' tempore in illa regione inaudita bestia, et ualde
» := S § i8; Ir. c. i6. ' Raech Betain S. s ,^ S § 19; Ir. c. il

VITA SANCTI ABBANI 19

venenosa, et incognita forma, erat; id est cattus magniis ut vitulus
anniculus, ignitum capucl habens, hanelam igncam.caudam flammeam,
ingentes dentes, vngulas longissimas. Et de hoc ante omnes quidani
subulcus, qui ibi erat, querelam fecit ad sanctum Dei, dicens : ' O
famule Domini, qui plebem a Deo tibi creditam Jiberasti a cultura
dyaboli, defende candem a catto dyabolico, qui mortificat plures
homines, et peccora, regionemque istam deuastauit, et milites non
possunt ei resistere, necque moIos[s]i, quia a toto corpore eius arma
vincuntur quasi a[daman]tico' lapide, et est modo in via qua tu vis ire.
Vir sanctus respondit : ' Scio quia ita est, sicut tu asseris ; et scio
quod est in via qua volo ire ; set in Christi nomine dico, quod ab hac
die usque ad finem seculi nulli nocebit.' Et inde sanctus descendit,
iubens cathenas sibi adduci ; et venit ad ripam fiuminis Brosnay -, et
statim occurrit ei bestia ignifera et formidabilis. Commites autem
viri Dei valde timentes, solus ipse accessit contra bestiam. Bestia
uero, ut respexit vvltum sancti, quasi domesticus cattus gaudens in
aduentu domini sui, venit ad eum, inclinans se ad pedes eius. Hoc
videntes commites sancti, expulso timore, venerunt ad eum. Sanctus
uero apprehendit monstrum, et traxit secum ad lacum propinquum,
et ibi eum cathenis ligauit. Et in septimo adhuc anno aliquod signum
de eo videtur in ostensione virtutis. Hoc facto, tota regio illa repleta
est magna leticia.

XXV. I Quidam' homo, senex decrepitus et diues ualde, de nobiliori f- 142
genere regionis Hely, non habens filium, nec fratrem, neque nepotem,
duxit in senectute vxorem ad querendum heredem. Et illa peperit
sibi filiam, et ea ducta est ad sanctum Abbanum, ut baptizaretur ab
eo ; et ille senex, pater suus, venit cum ea, et dixit ad virum Dei :
' O homo Dei, audi miseriam meam.' Et narrauit ipse sancto audienti
omnia, que supra diximus. Sanctus ait illi: ' Filium habebis.' Ille
autem risit, dicens : ' Mulier nichil pertinet ad me, nec ego ad eam :
quia plenus senectute et doloribus sum. Ideoque, famule Domini,
scito quod femina in mea cura non erit plus.' Sanctus ait: ' Mihi hoc
placet ; set expecta paulisper, et potestatem Domini videbis.' Tunc
vir Dei baptizauit filiam ipsius ; set cum duceretur de lauacro bapti-
smatis, fuit filius.' Et ait sanctus patri eius : ' Ecce filius tuus.' Et
ille gaudens multum, et omnes qui erant cum eo, dixit ad sanctum
virum : ' Ipse, et semen suum post se seruiat tibi.' Vir sanctus
respondit : ' Ouamdiu ipse et semen suum mihi seruiat, regnabitur
ab eo regnum istius regionis.' Et ita est. Ille quidem homo cum
filio suo reuersus in domum suam, de tali prophetia in corde suo
gaudebat. Sanctus uero circuiuit regionem illam predicans, et

' MS. atico cl". TBC. p. 534. 2 Brosnigi S. ' ^ S § 20 ; Ir. c. 19.

* Marginal note in seventeenth-century hand ; Metamorphosis.

C 2

20 VITAE SANCTORVM HIBERNIAE

construens ecclesias. In ipsa siquidcm regione ipse volebat suam
vitam finire. Sed angclus Domini vcnit ad cum, dicens : ' Propera
ad fines Laginensium, quia predestinatuni est tibi a Domino, ut sis
ibi resurrecturus ; et ibi in honore Domini loca edificabis. Dimitte
autem liic inter istos edificatores fidei.' Ita siquidem sancto ordinante,
et benedicente populo flenti et danti sibi licentiam non voluntariam,
cepit ire viam suam.

xxvi. TuNc' vir bonus, qui multum sanctum Abbanum diligebat,
vcnit ad eum, dicens: 'O dilecte Dei, quidam ex regali genere istius
terre adhuc est incredulus et infidelis, qui est heros ct tyrannus, qui
scmper occidit et rapit, et viuit in latrociniis ; qui etiam te querit
interficere, et ipse misit exploratores scire viam tuam, et te expectat
in insidiis. Ideo, domine, remane hic per aliquot dies, ut possitis per
aiiam viam euadere. Quamuis enim milites tecum irent, ut incolumis
peruenisses in aliam provinchiam, timeo si sit cedes virorum in
conspectu tuo.' Tunc sanctus ait ei : ' Sis tu benedictus Deo, quia
sermo oris tui prudens est, et dulcis. Sed hoc dico tibi in Christi
nomine; ego noui quecumque de eo mihi narrasti, set in eo comple-
bitur prophetia que dicit: " Ex lupo efficietur agnus ; " fihus enim
electionis est ipse, quia cor eius compungetur a Deo, quando me
videbit.' Et benedicens viro illi, sanctus perrexit in viam suam.
Supradictus uero tjTannus ex insidiis contra virum Dci surrexit,
accinctus armis. Videntes autem commites sancti Abbani viruni
armigerum, tyrannum horridissinium in incessu et habitu, cuin siinili
turba militum, valde timuerunt, et vnusquisque eorum hinc et inde
cepit se abscondere. Vir autem Dei, fide armatus, intrepidus viam
ibat. Ilico autem, sicut prophetauit de eo pridem sanctus, ille - arma
sua posuit super terram, et venit humiliter ad Christi famulum,
f. 143 ' inclinans se ante eum, | ct rogans cum lacrimis se baptizari. Tunc
vir sanctus baptizauit eum cum suis. Et illc vir vnicuni habcbat
filium, et adduxit eum, et baptizatus est. Ille siquidem vir habitum
sanctum accepit, et mansit cum sancto Abbano usque ad obitum suum
in conuersacione felici ; et gesta sanctitatis eius narrantur. Vir autem
sanctus dixit ad eum : ' Filius tuus filios et filias generabit, et de
semine eius principes et potcntesciuitatis mee, in qua cgo ipse de hoc
seculo ad regnum ccleste migrabo, erunt.' Et ita factum cst. Ego
autein, qui vitam bcatissimi patris Abbani collcgi et scripsi, sum
nepos ipsius filii, quem sanclus Abbanus baptissauit, et de quo
prophetauit '.

xxvii. PosT* hec sanctus Abbanus cum suis discipulis fines Lagi-

' = S § ai ; 5§ xxvi-xxix are not in Ir. ' MS. illa. ' For this

sentence ' Kgo . . . prophetauit' S lias 'Unde compilator uite huius nepos
illius fihi fuit.' * = S § 22.

VITA SANCTI ABBANI 21

nensium intrauit, et venit in plebem Hua Marchi'; et ipsa plebs
honorifice recepit eum, et ualde gauisa est in aduentu eius. Et vir
sanctus benedixit eam diligenter, et multis diucrsis languoribus ibi
sanatis, et miracuh's perfectis, inde recessit in plebem Hua Midhi'.
Ibique magnum monasterium construxit, et propter honorem eius in
eodem loco ciuitas edifficata est; ct monastcrium et ciuitas vno nomine
!-cotice vocantur, id est Ceall Abbain, quod interpretatur latine cella
Abbani.

x.wiii. Peracto ' iam ibi multo tempore, venit angelus Domini ad
sanctum Abbanum, dicens ei : ' Vade ad regionem Hua Cennselach,
et manebis in loco vbi de celo audies sonum cymbali post occassum
solis in campo Midhi ; quia ibi migrabis ad regnum celorum. Set ex
eo loco in aliis locis in eadem regione monasteria et cellas ediffi-
cabis, quia multum tempus restat adhuc usque ad obitum tuum. Et
in eodem loco in honore tuo ciuitas erit, in qua migrabis ad Deum.'
Postca sanctus Abbanus benedicens gratia Dei ciuitatem suam, Ceall
Abbain, et benedicens populo et clero eiusdem, et constituens viros
sanctos ibi manere, et alios secum eligens, iter suum ad fines Hua
Cennselach direxit. Et angelus Domini ostendit ei locum, sicut prius
sibi dicebat. In quo loco sanctus Abbanus vitam mirabilem duxit, et
maxima mirabilia in nomine Domini fecit ; et ex eo cellas et mona-
steria per circuitum eiusdem loci construxit. Magnum siquidem
monasterium prope flumen Berbha, quod uocatur Ross meic Treoin *,
in quo iacet beatissimus abbas sanctus Emenus, Druim Cain
Ceallaidh °, et Camross, et alia loca in honore Domini in eadem
regione, sicut predixit sibi angelus Domini, edifficauit.

xxix. VoLUMUs iam, fratres, dignitati vestre narrare pauca de
miraculis, que in nomine Patris, et Filii, et Spiritus Sancti sanctus
senior Abbanus fecit a tempore quo ciuitatem Magh Hirnen^-n^
habitauit usque ad obitum suum.

xxx. QuoDAM " die sanctus Abbanus cum turba multa discipulorum
ad flumen Berbha venit, et non inventis vehiculis, steterunt super
ripam fluminis. Sanctus autem senior seorsum ad Deum orabat.
Tunc videntibus omnibus, flumen diuisum est in duas partes, et
siccum vadum apparuit. Pars superior altius et altius surgebat, et
pars inferior quasi sine motu stetit. Hoc videns vir sanctus, iussit
omnes ire ante se ; et omnibus euntibus siccis pe|dibus, sanctus f. 142 '
senior posterius transiuit. Erat autem in comitatu eorum quidam
infantulus, qui videns calculos pulcerrimos in profundo, post tergum

' Phonetic for hUa m-Barchi ; Hua Barchi S. ^ Hua Mudi S : thls is

again phonetic writing for hUa m-Budi. ' = S § 23. < Mac Troin S.

' Chin Chellich S. « corrupt for Mag Arnaide S. ' = S § 24 ; Ir.

c 20 (where the river is the SuirJ.

22 VITAE SANCTORVM HIBERNIAE

sancti stetit, coUigens eos, et ncmo vidit euni ibi manentem, quia
sanctus iussit omnibus, ne post se aspiccrent, set ire in viam suam.
Ipse tamen sursum ad celum respicicbat ; et ut pes eius de uado
perrexit, flumen cucurrit iter suum. In loco uero in quo infans fuit,
quando flumen descendit, ibi mansit sub aqua, et nec inde potuit ire.
Sanctus vero senior cum discipulis suis viam suam ambulabat. Cum
autem puer quereretur ad comedendum, non cst inventus. Omnes enim
usquc ad ipsam lioram putabant cum in eorum comitatu fuisse ; set
omnes dixerunt, quod non vidissent eum.postquam in flumine secum
descendit. Sanctus senior ait eis : ' Ne inquietetis vos de ipso; quia
a Deo custoditur, et ego crastina die de flumine ante vos eum educam
incolumem.' Vir sanctus reuersus mane ad flunien, solus in aquam
accessit, et inde extraxit puerum incolumem. Puer autem non soluni
viuus erat, sed vestimenta sua sicca fuerunt ; aqua enim non tetigit
eum. Ipse uero puer omnibus narrabat, quomodo angelus Domini
consolabatur eum, et quomodo ab eo predictum est sibi, quod per
gratiam sancti Abbani defensus est, et quod ipse educeret eum de
aqua, et quomodo aqua ad se in illo loco non intrauit ; et ipse hinc uel
inde transire non potuit, donec apprehendit eum. Omnes hec
audientes Deo gratias egerunt, et suum famulum sanctum Abbanum
honorauerunt.

xxxi. Alio' quoque die pastores custodientcs armentum sancti
Abbani in villa, quam habebat in regione Ronani, volentes ludcre,
dixerunt ad invicem : ' Ludamus nos ; et peccora sua et suorum mona-
chorum sanctus Abbanus custodiat.' Postea iocunde pastores lude-
bant, nil curantes de peccoribus. Ludentibus uero pastoribus lupi
irruerunt in armento. Irruentibus autem lupis in eo, sanctus senior
Abbanus sedens in cella inter fratres, alta uoce dixit : ' Diinittite et
custodite.' Fratrcs audientes hanc uoccm, ct nescientes pro qua
causa hoc dixit, interrogabant eum dicentcs : ' Pater, quid dixisti ? '
Sanctus ait eis : ' Ne asperi modestos occiderent, hoc dixi ; set ab
aliis scietis ad quos dixi.' Nemo tamen eorum adhuc, quid dixit,
ausus est interrogare euni. Diuina ucro potcncia lupi uoccm sancti
sedentis in cella sua longe per aera audientes, non solum peccora
dimiserunt, set eadem usque ad obitum suum custodicbant. Postea
diuulgatum est per totam illam regioncm, quod lupi armentum sancti
Abbani custodiebant. De hoc in eadem regione in proverbium
habetur adhuc, id est iurantes per nomen istius sancti dicunt: ' Per
Abbanum, qui fecit lupos custodire uac[c]as.' Tunc fratres scientes
quod dixit sanctus iiiter cos : ' Dimittite, et custodite,' Deo gratias cge-
runt. Et videntes prophctiam pcr suum scniorcm esse complctam,
que dicit : ' Lupus cum agno habitabit ■ ; ' quia illi non solum ad boues

' = S § 25 ; not in Ir. (Du.); a short version in Ir. (Br.) c. 15. ■ Is. xi. 6,

VITA SANCTI ABBANI 23

mites facti sunt, set ad cetera animalia. Et nec unquam necesse fuit
alius pastor csse cum illis peccoribus, nisi tantum lupi, quamdiu
vixcrunt. Non mihi minus mirandum esse videtur, quod nemo f. 143 '
Christianus inventus est, qui noceret illis in vita sua, per gratiam
eiusdem viri Dei, quam ipsi luppi suam escam non tangere.

x.x.xii. Alio ' tempore sanctus Abbanus suos sanctos sodales habi-
tantcs in regione Midhi- visitauit. Et ipsi audicntes eum in suam
patriam venisse, valde gauisi sunt ; et multi corum de locis suis in
occursum eius venerunt. Et sanctus Abbanus rogatus [est] ab eis,
ut inter eos ad tempus maneret. Duo enim monasteria in eadem
regione fundauit, vnum in orientali parte Midhi, quod Ceall Ailbe
uocatur, in quo sanctissima uirgo Segnith sub cura sancti patris
Abbani sanctas uirgines Deo nutriuit ; et alterum in aquilonali parte
eiusdem regionis, quod dicitur Ceall Abbain, in quo maxima a Deo
mirabilia per eum patrantur. Deinde beatissimum abbatem Finna-
num visitauit, et ab eo honorifice sanctus senior susceptus est.
Quem quidem Finnanum sanctus Abbanus baptizauit, cum esset
infantulus. Ipsi propinantes sibi invicem pocula salutaria diuini
dogmatis, sanctus Finnanus in suo monasterio mansit ; sanctus autem
Abbanus ad sua reuersus est.

xxxiii. Quod.^m' tempore Cormacus filius Diarmoda, rex Hua
Cennselach, Camross, cellam sancti Abbani, predauit, volens familiam
cius de ea expellere, et villam ipsam in sua potestate habere. Satel-
lites uero eius predantes villam, ipse stetit in platea. Duo siquidem
satellites de sancti cuuula magnum vas * lactis optimi et quatti
tulerunt, et posuerunt vectem per ansas eius, et inter se ad plateani
portauerunt. Set cum voluissent illud deponere, nullo modo potue-
runt, quia vectis [vjolis eorum adhesit, et cum rex et alii omnes hoc
vidissent, timuerunt valde, putantes sibi omnibus malum contingere,
quia nouerunt se sancto Dei iniuriam fecisse. Et inito consilio, rex
et omnes duces et principes nuncios miserunt ad sanctum Abbanum,
ut veniret ad eos. Sanctus autem vir ex suasione fratrum cum multis
perrexit ad regem. Tunc rex inclinauit se ante sanctum, et rogauit
eum cum omnibus, ut solueret miseros a ligno, quod cuti eorum pro
sua culpa adhesit ; et promiserunt se facturos quodcunque sanctus
postea vellet. Videns ipse quod corda eorum compuncta essent,
signauit lignum, et iussit portantes illud deponere ; et statim ad
uerbum eius solutuni est uectis cute eorum, et onus depossuerunt.
Tunc rex, et omnes qui ibi erant, videntes tale miraculum, et volentes
satis placere sancto seniori, non solum suam cellam, set totum opidum
sibi et Deo vnanimiter obtulerunt. Illud enim opidum scothice Find

' = S § 26 ; not in Ir. ' Midie S. ^ = S § 27 ; Ir. c. 21. ♦ miach

tomais Ir. i. e. a bushel for measuring.

24 VITAE SANCTORVM HIBERNIAE

Mhagh vocatur, quod dicitur latine lucidus campus. Et sanctus senior
videns eos deuotissimos esse Deo, ipsam gentem et semen eius in
eternum, et regem, et omnes reges futuros de semine eius, preter
dissipatores ecclesie Dei, diligenter benedixit. Et rex et populus,
accepta licentia et benedictione a sancto Dei, et accipientes eum
patronum suum, cum gaudio reuersi sunt ab eo.

{■ 143" xxxiv. Alia' quoque die, sanctus senior Abbanus | ad monasterium
suum cum centum quinquaginta viris reuersus est ; set in die ad
monasterium peruenire non potuerunt, quia spacio longo ab eo nox
cecidit, et erat illa nox tenebrosa, et frigida, ac densa nebulis. Illi
uero, non potentes pre tenibrositate ambulare viam, sedere ceperunt.
luniores siquidem senes suos frigore opprimi timebant, quia nox
pluere minabat. Tunc apparuit angelus Domini de celo, habens
candelam ardentem et lucidam candore auri, et obtulit eani in manu
sancti Abbani. Sanctus uero tenuit eam in manu, et cum eo omnes
viam suam ambulauerunt. Et illa candela ardens in manu viri
sancti, non solum illi viam illuminabat, set magnum spacium in
circuitu eorum satis lucidum fuit. Et ita cum claro lumine ad ciuita-
tem pervenerunt. Cum autem peruenisset in propinquo ciuitati, vir
sanctus nuncium misit. ut templum sibi apperiretur, volens illam
candelam super Dei altare ponere. Stans uero sanctus in choro ante
altare, et orans, iterum angelus candelam de manu eius accepit.
Tunc senior sanctus, et omnes qui ibi erant, gratias Deo pro suo
dono egerunt, dulciter eum laudantes.

xxxv. Sakctus- senior Abbanus in silua descrta designata loca
habens a fratribus, [diebus] 'constitutis ibi habitabat, in quibus ieiuniis
et orationibus vacabat, et Deo placere uolebat. Inter ipsum locum ct
monasterium sancti Abbani, silicet Magh Arnoide, lere plus quam
vnum miliare constat. Ipse locus uocatur Discrth Cendubhain ', qui
solus de fratribus cum sancto ibi ingredi solebat. Ideoque ille locus
ex nomine eius nominatur, quia ibi vitam suam post obitum viri Dei
duxit, et in vita eius curam ipsius loci habuit ; et in eodem loco fere
diuerse siluarum ad virum sanctum Abbanum veniebant, et nullus
earum venientes vel redeuntes alteri noccbat'*; et angeli Dei ibi cum
eo loquebantur. Quippc cum sanctus esset in deserto loco, angeli
Dei venerunt ad eum, quia a die quo angeli per mare in iuuentute sua
eum duxerunt, angelus Domini in quocunque loco fuisset, cotidie
loquebatur cum eo.

xxxvi. QuoDAM " quoque die vir sanctus in eodem loco foris euan-
gelium legebat, et erat liber apertus super lapidem ante eum ; et

' = S 5 28 ; Ir. c. 23. 2 = s I ag . 55 xxxv xxxvii are not in Ir. ' from
S om. M. ' Cheducani Desertum S. '• auesque sibi iocundissime

canebant S. ' = S § 29.

VITA SANCTI ABBANI 25

rediens dic illo ad monasterium suum, oblitus est libnim apertum
supcr lapidem, et illa noctc nix maxima supcr totam regionem
Hybcrnie fluit, set tamen gratia Dei donauit sancto viro, quod nulla
gutta niuis super librum necque super lapidem necque in atrio, in quo
ipsi erant, cecidit. Mane autem facto, sanctus senior, recordatus
librum, ualde doluit de eo, et misit nuncios, ut sibi portarent eum.
Nuncii uero invenientes siccum librum,et lapidem atriumque intactos,
cum magna velocitate ad virum Dci redierunt, ostcndcntes ei librum,
et narrantes que viderant. Tunc sanctus Abbanus gauisus est, et
omnes, qui crant cum eo, gratias Deo egerunt.

xxxvii. Alio ' tempore quidam homo nobilis et - latro de finibus
Osraighi venit cum suis satellitibus, et rapuit magnum gregem
porcorum, quem sancti Abbani monachi habebant. Ille siquidem
latro I filius sororis sancti Bercani abbatis ' erat. Et sanctus senior f. 143 ^"
Abbanus, rogatus a monachis suis, post porcos ad fines Osraighi
pergebat, visitans beatum Bearcanum; [et] ab eo honorifice susceptus
est ; et sanctus Bearcanus cum beato Abbano perrexit, ut rogaret
filium sororis sue, ne retineret porcos sanctorum ; et timens quod
sanctus Abbanus eum merito malediceret. Ille uero malificus homo,
ut uidit sanctos ad se venientes, decreuit in corde suo, ut manu sua
sanctum Abbanum occideret ; et cum essent ambo sancti sibi com-
minus, eleuauit manum, ut sanctum iugularet Abbanum, [sed] sanctum
Bercanum iugulauit. Vidensque quod ipsum iugulasset, iterum
cepit sanctum Abbanum iugulare, set ilico manus eius arefacta est.
Sanctus autem Abbanus, videns famulum Christi sanguinem fun-
dentem, et pene morientem, ualde in corde suo doluit, quod causa sui
sanctus Dei occideretur. Et accessit ad eum in Deo confidens, et
tenuit vvlnus manibus suis, et statim sanguis stetit : et stringens*
vvlnus inter manus eius, cicatrix ilico apparuit. In ipsa silicet hora
sanctus effectus est ualidus, et confortatus, quasi nunquam esset
vvlneratus. Ille uero miser homo, videns manum arefactam sibi, et
auunculum suum sanatum, inclinauit se ante pedes sanctorum, et egit
penitentiam secundum iussionem sanctorum ; statimque manus eius
sanata est, et ipse quod rapuit integre restituit. Tunc sanctus Ber-
chanus et sanctus Abbanus firmissimam fraternitatem inter se et suos
monachos uenturos usque ad finem mundi fecerunt. Eandem etiam
fraternitatem alia vice cum sancto Brendano et sancto Molyng, et
sancto Flannano, et sancto Munnu, et cum aliis multis firmauerunt.
Salutantes et osculantes se invicem, ad sua reuersi sunt.

xxxviii. Alio'' tempore quidam bonus sacerdos aliquo casu amisit
loquelam, et effectus est mutus. Hunc amici eius adduxerunt ad

' =S §§ 30, 3t. 2 sed S. 5 abb. monasterii Cluaiii Munuir Chuir

(lege : Immurchuir) S. • MS. signatus. ' = S § 32 ; Ir. c. 23.

26 VITAE SANCTORVM IIIBERNIAE

sanctum Abbanuni, ut eum curaret ; sanctusque Abbanus senior
pomum benedixit, et porrexit,sacerdoti, ct iussit ei commedere. Ille
enim cum pomum comniedit, ilico loqutus est, et gratias agens Deo,
ante omnia psalmos cepit cantare ; et reuersus est cuni gaudio ad
domum suam, et se ipsum ac suum locum, atque omnia que habuit,
Deo et sancto Abbano concessit '.

xxxix. QuoDAM - tempore leprosus quidam, audiens quanta mira-
cula sanctus Abbanus in nomine Domini faciebat, venit ad eum,
dicens : ' Famule Christi, cui tantam gratiam Deus donauit, ut omnia
miracula possibilia tibi sint, rogo ut meam miseriam respicias, et me
pietate diuina ab ea eripias.' Tunc vir sanctus ait : ' Pro diuina
pietate mundaberis.' Et orans pro eo, signauit eum signo sancte
crucis, et ille mundatus a lepra, sospes apparuit. Tunc omnes,
videntes tale miraculum, gratias Deo egerunt ; et ille qui mundatus
est, glorificans sanctum Abbanum, suis viribus gratias Deo peregit.

xl. QuoDAM ' tempore, cum esset sanctus Abbanus in campo, qui
• scotice dicitur Magh na Taibhse, latine uero fantasmatum campus,

adductus est ad eum homo paraliticus, qui erat cecus, claudus,
mancus, surdus, et mutus. Et rogauerunt amici illius sanctum Dei,
f- '43 ' ut curaret | eum ; et ille homo nobilis erat. Videns vir sanctus
hanc maximam miseriam, misericordia motus, et a populo rogatus,
ut oraret pro eo, respexit ad eum, dicens : ' Domine mi lesu Christe,
istum paraliticum tua potencia salua, ut omnes, qui eum nouerunt, et
de eo de cetero audient, te Deum* omnipotentem cum Patre et
Spiritu Sancto tantum sciant.' Hec et hiis similia sancto dicente,
homo ille miser ante omnes se circumdantes omnibus suis doloribus
sanatus est ; et Deum magnificans, loqutus est, ambulauit, audiuit,
et vidit, et binas manus habuit, atque totum corpus cius in pulcri-
tudine versum est ; quia deponens infirmitatem, quasi filius regis
pulcer apparuit. Ipse, et omnes qui ibi erant, multum Deo laudes
dederunt, ipsiusque sanctum famulum honorificantes, per quem
Deus in vno honiine talia miracula fecit ; quia scx miracula in co,
Deo permittente, sanctus patrauit, id est, lumen ceco, gressum claudo,
auditum surdo, loquelam muto, ambas manus manco, et qui venit
deformis, formossus recessit.

xli. Alio° die contigit, ut duo duces conuenirent cum suis exer-
citibus in vno loco prcliare; ipsi enini crant inimici. IIIc ucro locus,
in quQ conuenerunt, scoticc Achadh Huabhair" vocatur, quod in-
terpretatur latine ager superbie. Vix uero illis prode[u]ntibus, et
omni orna'tu bellico preparato, tam appropinquabat alterutrum, ut

' Here Ir. (Br.) inserts a sliort version of § xl. which Ir. (Du.). omits.
2 = S § 33 ; Ir. c. 24. ' = S § 34 ; not in Ir. (Du.). * MS. wrongly inserts
Paircm. ^ = S § 35 ; Ir. c. 35. " NuauirS.

VITA SANCTI ABBANI 27

lancce eorum ante se mixte essent inuicem. Tunc sanctus Abbanus
per eundem locum iter agens, vidit eos, et dixit : ' Domine mi lesu
Christe, tua maxima potencia prohibe ilios, ne tanta multitudo in
iocunditate diaboii perinaneat, ct ut pacifici recedant tua bonitate,
qui pleni rixa suasione diaboli venerunt.' Ad hanc silicet vocem
ilii retro trusi sunt ab invicem, quousque spacium fuit inter eos, et
inde non potuerunt se mouere, donec sanctus Dei pacem fecit inter
eos. Et ipsi mirantes quod sibi accidit, et vidcntes sanctum Ab-
banum ad se venientem, cognouerunt quod ipse miraculum fecit in
eis. Et cum pacifici essent, et soluti, gratulantes Deo et sancto
Abbano, atque gratulantes in cordibus suis, ad sua loca letantes
reuersi sunt.

xlii. Quidam' famosissimus artifex et peritissimus in omni arte
lignorum et lapidum erat in Hibernia, nomine Gobanus ', cuius artis
fama usque in finem seculi erit in ea. Ipse iam, postquam displicuit
aliis sanctis in superflua artis sue mercede, lumen oculorum amisit,
et erat cecus. Hic uocatus est ad sanctum Abbanum ; et dixit ei :
' Volo edifficium in honore Dei edifficare, et tu age illud.' Ille ait :
' Quomodo possuni agere, cum sim cecus ?' Dixit ei sanctus : ' Quam-
diu illud operaberis, lumen oculorum habebis, set tibi postea non
promitto.' Et ita factum est. Nam ille artifex apud sanctum Dei
illud opus in lumine suo operatus est ; et cum esset illud perfec-
tum, iterum lumen oculorum amisit.

xliii. Alio ' die, cum sanctus Abbanus esset iuxta stagnum, quod
scotice dicitur Loch na Corr, id est stagnum gruum, quidam homo
mutus a longe ductus est ad eum, ut curaretur ab eo. Vir autem
sanctus videns illum, ait : ' Domine Deus omnipotens, qui bruto asino
humanum eloquium tua pietate dedisti, cum | necesse sibi fuerat, da f. 143 "^
homini huic, quem plasmasti, suam loquelam, ut magnificetur nomen
sanctum tuum in eo.' Et conuersus ad hominem, dixit ei : ' Dico tibi,
O homo, in nomine Domini mei lesu Christi, aperi os tuum, et
loquere.' Statimque homo ille aperiens os suum, loqutus est, gratias
agens Deo, et magnificans famulum eius.

xliv. QuoDAM* die pastor armenti sancti Abbani loquens cum eo,
dixit ei : ' Domine, vac[c]a pulcra nimis in armento tuo est, et ipsa
per multos annos a natiuitate sua vsque hodie sterilis est.' Virautem
sanctus benedixit illam, sedens in cella sua ; et dixit pastori : ' Hoc
anno duos vitulos parict, qui mites et domiti hic manebunt usque ad
mortem meam ; set post obitum meum non longe apud uos manebunt.'
Et ita factum est secundum vaticinium viri " Dei.' Set quod ipsis

' = S § 36 ; Ir. c. 26. 2 Golb- altered to Gobb- S. ' = S § 37 ;

Ir. c. 27. * = S § 38 ; Ir. c. 28.

28 VITAE SANCTORVM HIBERNIAE

bobus accidit ', sancto migrante ad regnum celorum, posterius
narrabimus, quia ita decet.'

xlv. Alio ' quoque tempore beatissimus abbas Columba patrem
sanctum Abbanum visitauit \ volens certificari per eum, si dignaretur
maiestas diuina monachos sibi commissos misericorditer saluare,
dicens ei : ' Pater sancte, indica mihi clemenciam diuinam erga
fratres nostros, quorum curam gerimus, pariter et ora pro ipsis ;
nouimus cnim quod angelus Dei loquitur tecum cotidie.' Sanctus
autem Abbanus multum rogatus ab eo, ait ei : ' Ego siquidem cum
omni diligencia orabo pro eis, ut dignetur Deus facere eis misericor-
diam.' Postea sanctus Abbanus ad secretum locum, in quo consueuit
Deum orare, et angelus Domini ad se venire, perrexit ; et ibi cum
labore corporeo et intencione cordis pro eis ad Deum orauit.
Sanctus autem Columba, sciens quod sanctus Abbanus ad orandum
perrcxit, ipse post eum exiuit, volens videre eum orantem ; et stetit,
prospiciens illum occulte. Orante uero sancto Abbano, apparuit ei
angclus Domini, dicens : ' Sufficit quod nunc fecisti, Abbane, quia
Dominus Deus tuus donauit tibi quod petisti ab eo.' Sanctus ait ei ;
' Nichil aliud peto modo a Domino Deo meo, nisi requiem animabus
illorum quorum curam gerit ^ sanctus Columba.' Angelus dixit:
' Requiem habebunt, et ideo missus sum tam cicius ad te, quia
supra vires corporis tui pro hiis laborasti.' Et hec dicens, discessit ab
eo. Tunc sanctus, Deo gratias agens, inde ad fratres descendit ; set
sanctus Columba ad fratres ante eum exiuit, et narrauit eis, que
angelus loqutus est ad sanctum, ipso tamen adhuc ad eos non
veniente. Et cum venisset, et inter fratres sedisset, dixit ei sanctus
Colum : 'Dic nobis, quid tibi a Deo indicatum est de nostris militibus.'
Sanctus autem Abbanus, nolens indicare quod angclus loqutus fuisset
sibi, sic ait : ' Deus miserebitur illis.' Sanctus Columba ait : ' Cur
nobis celas, quod angelus Domini loqutus est tibi ? Nam sic et sic
loqutus est tecum. Ne mihi, ' queso,' pater, irasceris, quia ego
audiui et vidi hec' Tunc omnium fratrum clamor factus est magnus,
laudantes Dcum in sancto suo Abbano ; et gratias Deo agentes,

' MS. accipit. ' Here S inserts a section (39), telling how Abban foretold
to a hiindred and fifty clerics their luture course of life and place of death.
This = Ir. c. £9, with whicii thc Irish life ends, probably imperfectl^'.
^ = S § 40. * qui . . . di.xit : ' Ideo ad te . . . uenimus, ut ores pro

animabus illorum qui occisi fuerunt in bello commisso nuper nobis suaden-
tibus causa ecclesie . . . ' Sanctus senior . . . respondit : ' Propicius sit eis
Deus, et ego libenter pro eis orabo' S. This is certainly more original.
In M the story has been altered so as to oblitcrate CoIumba's confession
of blood-guiltincss. '' requiem illis animabus quarum curam habct S.

The alteration of 'quarum curam habet ' [i. c. thc souls of the slain] into
'quorum curam gerit ' [i. e. CoIumba's monks] is in conformity with the change
made carlier in the section ; but the word rcqiiieiii, twice repcated, betr.aj's thc
original vcrsion.

VITA SANCTI ABBANI 29

sanctus Columba cum suis, congratulantibus fratribus, ad sua loca
reuersi sunt.

xlvi. Alio' tempore sanctus Abbanus, postquam reuersus est
sanctus Brendanus de nauigio suo querendo terram repromissionis',
volens eum interrogare de mirandis rebus, que vidit in occeano, | f. 144 '
adiuit eum. Sanctus autem Brendanus, iubente sibi angelo Dei, in
occursum beati Abbani cum magno gaudio uenit. Sanctusque
Abbanus interrogauit eum omnia que voluit , et sanctus Brendanus
cuncta mirabilia, que inventa sunt in occeano, diligenter ei narrauit.
Et per aliquot dies vna in diuinis colloquiis et in angelicis visitacioni-
bus permanserunt, et fraternitatem, quam superius diximus, inter se
et alios sanctos, et inter posteros suos semper firmiter firmauerunt.
Benedicentes autem Deum, et orantes pro se ipsis, et osculantes se
invicem, vnusquisque eorum in osculo pacis ad sua remeauit.

xlvii. Quidam' homo nomine Conallus in regione Hua Cennselach
in propinquo monasterii sancti Abbani habitabat. Hic uero bonus et
studiosus bonis operibus et elymosinis erat, et amicus sancti Abbani.
Nomen quidem eius loci Seanboith Ard vocatur, quod latine interpre-
tatur vetusta cassa aita. Iste homo quodam die incidit in suos
inimicos, et ligantes iugulauerunt eum, et occiderunt. Filii uero
eius et pueri corpus mactatum et laniatum in domum suam tule-
runt. Vxor vero eius et filii nuncios miserunt ad sanctum senem
Abbanum,ut discipuli sui corpus illius ad se perducercnt ad sepelien-
dum in suo monasterio, quia sic voluit Conallus viuens. Vir autem
sanctus, audiens quod Conallus occissus esset, nimis doluit in corde
suo. Et ipse senex et decrepitus cum magna turba ad afferendum
corpus sepeliri in suo monasterio perrexit ; atque cum ad villam
pervenissent, vxor illius et soboles, et omnis familia magnum
vlulatum ante virum Dei fecerunt ; et ipse sanctus, videns miseriam
illorum, motus misericordia, cum eis fleuit, dicens : ' Cur factum est,
mi Domine, ut vir bonus et clemens, et factor piorum operum et
elymosinarum, subitaneam mortem, effusso sanguine suo, patere-
tur ? ■ Tunc iussit omnes tacere, et adiuit locum, vbi corpus fuit,
atque orauit ad Deum ex toto corde suo, et post orationem conuersus
ad corpus, ait: 'Tibi dico, Conalle, surge, et loquere nobiscum, quia
Deus animam tuam mihi donauit.' Ad hanc vocem corpus illius
motum est, et postea surrexit, benedicens omnibus. Et vir sanctus
assignauit eum viuum et sanatum ante omnes a volneribus suis.
Tunc Conallus omnibus narrauit, quomodo demones contendentes
atrociter animam suam, et angeli ' Dei ' defendentes cam fortiter,
summus angelus desuper uenit ad eos, dicens : ' Istam animam iubet

' = S § 41. - post vii annos peregrinationis sue de mari S. ^ = S

§43-

30 VITAE SANCTORVM HIBERNIAE

Deus iterum in suo corpore aflerri ; quia suus famulus, sanctus senex
Abbanus, eam sibi donari a Deo petiit; et omnis familia celi eius
orationem intendit.' ' Et postea animam meam,' inquit, ' angeli Dei
adduxerunt ad corpus meum ; et ecce ego viuens sum per orationem
sancti patris Abbani.' Et tunc Conallus omnia, que habuit, id est
filios et filias, seruos atque ancillas, cum sua regione Deo et sancto
Abbano obtulit ; cuius senien et regio usque in hodiernum diem in
seruicio monasterii sancti Abbani constat. Et omnes qui ibi stabant
in Dei laudem clamauerunt, talibus dictis et factis gaudentes.

xlviii. In' hoc loco, fratres, terminum ponimus miraculis, que
f. t44 ' sanctus pater Abbanus in sua vita perfecit. | Quamvis enim, quamdiu
vixerimus, scriberemus et scrutaremus eius miracula, non tamen
possibile nobis esset in nostra vita perficere ; quia ipse in longissima
sua etate in nulio die fuit, quo non fecit aliquod dignum ad scri-
bendum. Set tamen adhuc volumus aliquid breiiiter scribere de eius
obitu, et quomodo corpus eius beatissimum terre est collocatum.

xlix. Ipse'' igitur quodam die, cum appropinquaret sibi tempus
migrandi ad regnum diuinum, conuocatis ad se aliquibus fratribus,
diem obitus sui indicauit eis. Prepositus uero sui monasterii, ct
procurator omnium rerum eius intus et foris, de ciuitate Ceall
Abbain ortus fuit, que est in regione aquilonalium Laginensium,
quam primuni locum in terra Laginensium sanctus Abbanus fun-
dauit, cui soli preposito ipsam horam sue solucionis patefecit. Tunc
ipse prepositus' corpus sanctissimum beati viri furari, et perducere
ad suam ciuitatem, si potuisset, decreuit, et nuncios ad suam ciui-
tatem, ut populus eius colligeret sccuni aquilonales Laginenses, et
venircnt in occursum eius in die et per viam, quam nuncius eis*
indicauit. Et ipsi inde gaudentes, ita fecerunt. Set ipse prepositus
boues, quorum superius mencionem fecimus, sub cura sua habuit,
quia ipsi in vssu monasterii, sicut prophetauit vir sanctus de eis,
antequam nati essent, quasi monachi fucrunt; et nec erat necesse
ut illi ad opera cogerentur, sct ipsi libcntcr ct mitissime veniebant;
et sanctus pater et fratres cos diligcbant. Et in nocte qua sanctus
pater se migraturum ad celum predicauit, prcpositus illos duos boues
iuxta plaustrum in signato loco collocauit ; et angeli Dei illa nocte
visibiliter virum Dei visitabant. Scicns uero prepositus ex ore viri
'sancti'" ipsam horam suc migracionis, iussit omnes fratres ad sua
lcctuia ire, ct rcquiescere interim, preteramicos suos. quibus eandeni
rem ostendit. Et egredientibus sanctis fratribus paululum requic-
scere, ilico anima sancta pii patris inter choros angelorum ad regna
celestia ascendit ; et statim prepositus cum suis amicis corpus eius

' = S § 43. " = S § 43. ' dccicuit piiim furlum faccre S. • MS. eiiis.
' sancti m, sec.

VITA SANCTI ABBANI 31

sanctum dc nionasterio abstulerunt, ct posuerunt illud in plaustro,
iilis bobus in eo subiugatis. Et ipsi boues, scientes suum onus,
congruo cursu viam carpere cum suis commitibus ceperunt. Tunc
angelorum exercitus de celo descendit, canentes dulciter circa corpus,
et radii lucis ab eis lucentes viam omnem illuminabant, quasi radii
solis orientis, uel occidentis cum sercnitate ; et ita fuerunt toto
tempore, quousque corpus vcncrabilitcr est iiumo collocatum. Duc-
tores autem corporis cum illa luce angelica velociter ambulaucrunt.

1. CuM ' autem fratres post interuallum temporis surrexerunt,
perrexerunt ad locum in quo patronum suum dimiserunt ; et non
videntes eum " ibi, omnia claustra monasterii scrutati sunt et non ' -
invenerunt. Tunc cognouerunt quod prepossitus eum ad suam ciui-
tatem perducens euasit. Et ipsis flentibus et lacrimantibus, et cam-
panis pulsatis, omnis populus ciuitatis ad se collcctus est ; et cum
hoc esset narratum, conuersa cst tota ciuitas in merorem. Itaque
plus clerus et populus contristati sunt quod corpus eius a se ablatum f. 144 '
est, quam quod ipse de hac vita migraret ; quia se liberandos ab
omni malo, et se augendos in omni bono non dubitabant, petita
gratia^iuxta reliquias tanti viri, sicut liberati sunt ab ipso inter eos
viuente. Et inito consilio, plures nuncios in circuitu per regionem
ad australes Laginenses miserunt, ut venirent sequi patronum suum,
et pro eius recuperatione contenderent. Statimque populus armatus
cum fratribus contendere sanctum suum perrexerunt, et unusquis-
que in regionibus, ut audiebat tale factum, ilico sine mora post
populum pergebat. Et cum convenirent hinc et inde turbe multe, erant
multus exercitus ; et postea ad corpus cum impetu magno per-
uenerunt. Et tunc populus alterius ciuitatis cum exercitu aquilona-
lium Laginensium ibi conuenit ; et ipsi multo plures erant, et para-
ciores australibus. Sancti uero monachi, clerici, et boni homines,
et sapientes, qui erant ex utraque parte, videntes maximum esse
periculum, iusserunt ambos populos in suo statu expectare, et corpus
in medio iteneris eos collocare, ut considerarent, si eos pacificare
potuissent. Et ipsi longe altercantes, nullo modo potuerunt perficere
pacem ; quia exercitus aquilonalis dicebat : ' Iste sanctus nostram
ciuitatem de agro signauit, et nos primum populum in hiis regionibus
accepit ; et nos eum nostrum sanctum et patronum in eternum
accepimus. Nosque atque nostre vxores, et filii cum filiabus, et
serui cum ancillis, usque ad infantes in eum speramus in omni
necessitate ; et prius nos omnes moriamur, antequam dimittamus
eum.'

' = S 55 44, 45. ' The words ' ibi . . . et non' are inserted by

the rubricator, vvho has deleted the word nec after eum. ^ MS. petitam

gratiam.

32 VITAE SANCTORVM HIBERNIAE

li. PopULus ' autem ciuitatis Magh Arnoide cum australibus Lagi-
nensibus ita dicebat : ' Iste itaque sanctus a Deo ad nos missus est,
et per multos annos apud nos vixit : et monasteria multa et cellas
in nostra regione edificauit, et ipse est noster sanctus et venerabilis
pater, qui nostram ciuitatem similiter construxit ; qui post multa
miracula apud nos ad Dominum migrauit, et per eum semper adiu-
uari a Deo speramus ; et scitote quod nos morti prius omnes tra-
demus, antequam reuertamur, eo a nobis absente.' Ad hanc uocem
ira principum et militum vtrorumquc arsit, surgentes in furorem
magnuni contendere, et rixare conantes. Tunc autem monachi et
clerici, quibus non licebat bellare, seorsum exierunt, vlulantcs et
flentes, et fusis lacrimis dicentes : ' Heu, heu, Domine Deus, cur
concedis maximam cedem tantorum nobilium virorum circa corpus
famuli tui, qui in sua vita multa bella prohibuit ? ' Armati autcm
exercitus iracunde in magna inimicicia ad invicem appropinquabant,
festinantes contendere acriter circa corpus.

lii. O MAGNUM - et maximum miraculum tunc a Deo per merita
sancti sui patratum est ! Ecce enim velociter duo boues cum
plaustro et corpore ad populum aquilonalem perrexerunt, et duo
boues ciusdem coloris et magnitudinis cum simili plaustro et corpore
ad populum australem venerunt. Tunc sancti, qui erant ex vtraque
parte, et omnes alii, sedati quam cicius, videntes mirabile factum,
et letantes dixerunt: ' Ecce modo apparet, qualia et quanta merita
habes apud Deum, sancte pater Abbane.' Populi quidem multum
f. 144 "^ gaudentes, | et glorificantes Patrem, et Filium, et Spiritum Sanctum,
sibi gratias agentes, et sanctum suuni magnificantes, in maxima
leticia cum magno honore in suas ciuitates uenerunt. Et omnes
male habentes variis languoribus in ciuitatibus adducti sunt ad
reliquias, et sanabantur omnes. Ipse siquidem reliquie cum honore
debito in hymnis et laudibus post missarum sollempnia scpulta sunt
honorifice. Ipsi uero boucs, qui reliquias portabant ad sepulcra
sancti domini sui, per homines exierunt, et rectc ' tribus vicibus illa
circuierunt, et postea mugientes per ciuitatem ad riuos propinquos
cucurrerunt, et multi de ciuitatibus secuti sunt eos, volentes videre
quid illi acturi essent. Boues vero ante omnes in vada riuorum
intrauerunt, set inde postea nunquam hominibus apparuerunt ; et
dicuntur illa vada scotice singularitcr Ath Daimh dha Cheilt *, id est
vadum boum se abscondencium. Tunc notuin cst quod sanctus de eis
viuens dixit : ' Non longe post obitum meum apud vos mancbunt.'
Apud rcliquias sancti Abbani magna ct innumerabilia miracula co-
tidie perficiuntur, sicut ipse fecit in vita sua.

• = S § 45. - = S § 45. ' This probably means ' riglit-hand-wise '.

Irish dciscl. * Alh Deib Dichlit S ; read : Alh Dam Dichlethi.

VITA SANCTI ABBANI 33

liii. SANCTfs ' autem pater Abbanus iustus cum mundicia mcntis
ct corporis, mansuetus, ympnidicus, sapicns, vas electionis, plenus
Spiritu Sancto ; leo in diuina virtute et potencia, columba in man-
suetudine et lenitate, serpens in prudencia et astucia contra demones
cum suis insidiis; et mitis humilis scruus, laborans in seruitutc Dei.
Post longissimam etatcm, ut sua scribitur [in vita], in senectute
venerabili, post diuina mandata a natiuitate usque ad obitum com-
pleta, post ydola et simulacra destructa, post multos conuersos de
gentilitate ad fidem, et baptizatos in nomine Patris, et Filii, et Spiritus
Sancti, post ecclesias fundatas, post leprosos mundatos, post cecos
illuminatos, post surdos et claudos sanatos, post mortuos suscitatos,
post omnes morbos adiutos, felicissime se.xto kalendas Nouembris
inter clioros angelorum ad regna celestia migrauit, vbi premia cterna
sibi cum omnibus sanctis prestantur. Et te, Domine Deus, Pater om-
nipotens, per merita sancti confessoris tui, sancti Abbani, deprecor,
ut me et omnes tuos fideles hic et in futuro tua potencia ab hoste
maligno eripias; adiuuanie dilecto Filio tuo, lesu Christo Domino
nostro. Qui tecum uiuit, et regnat, in vnitate Spiritus Sancti, Deus
per omnia secula seculorum. Amen.

EXPLICIT VITA SANXTI AbBAXI.

1 = S § 46.
D

Vita. sancti ^ctJi cpiscopi ftlii Bricc.

f. 134 *■ InCIPIT VITA SANXTI EdI ' EPISCOPI ' ET CONFESSORIS.

i. Beatissimus Edus ^ episcopus filius Bricht * de nobiliori
Hybernie genere, id est de semine Cuind Cetcathaidh '', qui in
summa pace et maxima fertilitate " Hyberniam in Temoria viginti
annis regnauit, oriundus fuit. Mater vero Edi episcopi de Mumenia',
id est de regione Muscray Tire, orta est, que iam erat satis nobilis.
Cumque illa esset vicina partui super sanctum Edum, quidam '
propheta' venit secus domum illius, et dixit ille suis: ' Est mulier
istius domus pregnans, cuius tempus ut pariat uenit. Si igitur infans,
quem in vtero habet, cras nasceretur hora matutina, magnus esset
coram Deo et hominibus, in celo et in terra ; cuius nomen et
memoria per totam Hyberniam maneret per seculum.' Hoc audiens
quedam puella, ilico uenit, et retulit domine sue, incipienti tunc
parturire.'" Illa ait : ' Vere, nisi per latera mea venerit ", non
egredietur ex utero meo, donec illa hora veniet.' Et sedit'^ super
petram, mansitque in ea sedens usque ad horam matutinam contra
dolores parturicionum. Hoc magnum mirabile fecit Deus in natiui-
tate sancti Edi infantis. Nam cum mater eius hora matutina fatigata
esset, capud infantis super petram cecidit, et fecit concauuiji in ea
secundum similitudinem capitis : et usquc hodie ille lapis ita cauatus
manet, et aqua que sit" in eo concauo, languoresomnium credencium
sanat. Et accepto baptismi lauacro, sanctus Edus in Mumenia, in
regione matris sue, ab infancia sua usque ad etatcm iuuenilem in
seculari habitu alitus est. Parentes enim sui volebant ut ipse secularis
esset in vita sua; set beatus puer Edus, spirante in co diuina gratia,
conseruauit se integrum anima et corpore ab illicitis actibus "
secularibus. ^

ii. Quodam'^ die ambulans bcatus pucr Edus solus in hcrcmo '",

' On lower itiargin of M is a short pedigrce of Aed agreeing exactly witli
that in LL. 347 ''. ' S. Aidi cp. qui dicitur JEdh mac Bric R. ^ = S

§§ I, a; R' f. 97", R= f. 149'*. * Bricc T ; Brichii R', Bricii Ra.

5 Chedcliathi T ; de nepotibus Neill, S R. ' caritate T. ' Memonia

T, and so always. ' quia T. ' astrorum peritus R. " proilure 1".

" nisi anima mea de corpore exierit R' ; exigerit R'^. '^ iUa T aM. " fit S.
'* om. T. '^ = S § 2 ; R' f. 97 '', R' f. 150". '^ grcgem porcorum in

siluis querens [cum quereret R] S R.

VITA SANCTI AEDI 35

inven in quadam ccllula [in] secrcta et remota insula duos sanctos
seniores' abbates, silicet Brendanum Byrra et Kainnicum- legentes
euangciium sub umbra arborum ; ct loquentes sibi invicem sancti,
viderunt sibi proximantem puerum. Quem vt vidit sanctus •
Brendanus, surrcxit in obuiam cius ; ct cum gaudio susccpit eum.
Sanctus autem Cainnichus increpauit bcatum Brendanum, eo quod in
adventu ignoti pueri surrexit. Cui sanctus Brendanus ait : ' Nonne tu,
Cainnice, vides cum eo quod ego video .' ' Sanctus Cainnicus dixit :
' Vcre nichil cgo video cum eo.' Brendanus ait : ' Ecce ipse est
plenus gratia Spiritus Sancti, et exercitus angelorum comitatur eum
vndique ; | quamuis est hodie puer secularis, tamen episcopus sanctus f. 134 '
ct magna columpna ecclesie erit.' Postea sancti et beatus puer Edus
benedixerunt se invicem, et cum gaudio ipse reuersus est ab eis.

iii. Beatus^ puer Edus a nullo magistro est doctus in puericia sua
in liberali arte, nec in literis eruditus, nccque in regulis ecclesiasticis
limatus est, usque ad tempus adole'sce'ncie sue ; set, sicut superius
diximus, inter plebeos homines 'integer' corpore et anima Dei gratia
nutritus est in Mumenia. Cum igitur esset adolesccns, perrexit ad
patriam suam, regionem Midhi, ut partem de paterna hereditate
qucrcret. Sct fratres sui nullam partem dederunt ei, nani inter se
statim post obituni patris eorum, ipso puero in aliena patria manente,
diuiserunt ; set hoc cognatis suis dispHcuit. Hoc videns beatus
iuuenis Edus, quandam puellam, filiam cuiusdam hominis potentis,
rapuit secum ad Momoniam, ut per hanc iniuriam fratres sui aftlicti,
hereditatem suam sibi darent pro illa puella. Rapta puella, venit Edus
cum suis commitibus secus monasterium* sancti episcopi Ilundi°,
qui relinquens seculum monachos regebat. Vidensque sanctus senior
Ilundus episcopus foris Edum interuallo a turba remotum, et angelos
Dei cum eo, ait vni de discipulis suis : ' Vade, et dic illi adolescenti,
qui est separatim in itenere, ut ad me paulisper declinet.' Audiens
beatus Edus nuncium sancti Dei, humiliter venit ad episcopum. Qui
dixit ei": 'Quare queris, fili, per vim hereditatem 'paternam' '
terrenam? Ecce enim habes patrem, cuius hereditas est celum et
terra, omnesque creature ; qui dabit tibi hereditatem multo maiorem
ct meliorem in celo. Noli ergo per iniuriam querere mortalium
terram, set hanc dimitte puellam ad parentes suos liberam, et pone
collum tuum sub iugo Christi.' Respondit ei beatus Edus dicens :
' Quodcumque dixeris mihi, pater, ego sum paratus facere.' Et tunc
remissa est puella ad domum suam ; et omnia, que beatus Edus in
seculo habuit, voluntario animo reliquid, et mansit ipse cum sancto
Ilundo in monasterio suo, omnibus iussionibus eius obediens, et literas
et scripturas apud eum assidue addiscens.

' et T add. • Kannicum T, and so iii/ra ; Kennechura S. ' = S § 3 ;

R' R' u.s. * cellam S R. ' lllandi R. « 0:11. T. ' pat. her. T.

36 VITAE SANCTORVM HIBERNIAE

iv. Alio ' die sanctus suus magister beato Edo dixit : ' Fili, quia
fratres sunt occupati in aliis rebus, perge ad arandum nobis hiis
diebus.' Respondit beatus puer Edus : ' Onini tuo imperio ero
obediens -.' Quadam die venit ad eum quidam nuncians ei vnum
bouem defuisse sibi in aratro suo. Tunc beatus Edus, misertus
indigenti, dixit precedenti aratrum puero : ' Resiste interim, frater.'
llle expectans, pius Edus soluit bouem de suo aratro, deditque illum
indigenti. Ipse iani postea in tribus bouibus arabat ; et bos ex vna
parte iugum portabat, et altera parte potestas diuina iugum mirabiliter
sustinebat, et trahebat. Simili modo cultrum suum sanctus Edus alii
indigenti homini dedit ; et ipse postea sine cultro cepit arare, set
diuina potencia terrani ante eum scindebat. Tanta miracula videns
sanctus episcopus Ilundus per beatum Edum alumpnum suum facta,
dixit ei : ' O fili, magna miracula facis ; ideo debes magister esse, et
non discipulus. Vade igitur ad regionem matris tue, et construe
ibi in Christi honore cellam.' Respondit sanctus Edus, dicens :
f- 134 ' Oportet I me, pater, facere siquid iusseris.' Tunc beatus Edus cum
quibusdam discipulis sibi ' assignatis perrexit, et fundauit mona-
sterium, quod uocatur Enach Midbreuin * ; ibiquc mansit multo
tempore, et magnas virtutes fecit.

v. CoNGREGAUiT ° aliquando rex Mumenie magnum exercitum,
volens ut nepotes Neill redigeret ad regnum suum. Hoc audiens rex
nepotum Neill, perterritus est ; et colligens ipse exercitum, misit
sanctum Edum, ut illius anni pacem rogaret inter maternam et pater-
nam gentem. Set sanctus Edus pergens ad castra Muminensium ',
rota currus sui in via plana fracta est ; et currus altera rota sine
impedimento currebat sub sancto Dei, sufiultus nutu diuino. Turbe
hoc ualde admirantcs, sanctum Dei cum gloria ct honore receperunt;
set tamen pacem a rege non potuit ' impetrare. Et rcdiens sanctus
Edus a rege ingratus, ilico carus regis consiliarius mortuus est, et
terra deglutiuit duos equos suos. Tunc rex, timore perlerritus,
reuocauit sanctum Edum, et exiens in obviam sancti, tribus vicibus
prostrauit se' ad terram coram viro Dei. Et ait vir sanctus regi :
'Tres° reges de semine tuo erunt.' Ait ei rex : ' Habes, pater, pacem
huius anni.' ' Semper', ait sanctus, ' habebo pacem a te, quia potestas
tua^^non maius crescat.' Et rogatus sanctus Edus a rege et populo
eius, suscitauit virum illum et vnum equum ; alterum vero equum
dimisit in terra ; et repleuit stagnum aque illum locum, quod scotice

' = S §1 4-7 ; R' f. 98 ", R- u.s. ^ et pcr meritum sancte obediencic

factus cst peritus ac pcrfcctus in arte arandi R add. ' sibi disc. T.

* -bren S. <* = g §5 8, 9 ; R' (. 98 '', R^ f. 150 '. " Memon- T.

' non pot. a regc T. * sc ante cquorum pedcs, et curnis cum cquis exiit

trans regem S. ' ' Quia tribus uicibus . . . te prostrasti, trcs rcges erunt

de genere tuo ; et quot uices hoc fecisses, tot reges essent de genere tuo S.
'" uestra supcr gentem meam [dc cetcro R] non erit S R.

VITA SANCTI AEDI 37

iiocatur Loch Gabre, latine vero stagnum equi.' Tunc a multis nomen
Christi per sanctum Edum magnificatum est.

VI. PosT HEc' sanctissimus Edus uocatus cst ad regionem Midhi,
patriam suam, et ordinatus est episcopus ; et aliquando in Mumenia
adhuc conuersabatur, et celias ct monasteria in vtraque regione
edificauit. Habens' quodam die sanctus cpiscopus plures messores,
pluuia magna descendit super terram* ; set nulla gutta pluuie cecidit
in segete sancti Edi, et videbantur gutte huc atque illuc sparse
euitare' segetem, quasi aliquid timoris haberent. Et videntes hoc
miraculum, gratiam Christi cum Edo magnificabant.

vii. Quidam'' diues in Mumenia carus amicus erat sancto episcopo,
qui multas oblaciones et terram ei obtulit. Cui promisit sanctus
pontifex Edus, dicto rogante, sacrificium dare, termino vite eius
adveniente.' Set ille diues mortuus est, sancto Edo longe ab eo
absente. Hoc videns sanctus' Edus spiritu, cepit velociter venire
ad eum ', et misit ministrum suum ante se, dicens ei : ' Vade cicius
ad mortuum, et dic in aure eius, vadam ego illuc, an ipse ad me
veniet ? ' Et ilico mortuus ad uoceni nuncii pontificis sanus surrexit,
signansque se, venit ad sanctum Edum episcopum, et dixit ei
sanctus : * Vis adhuc in hac vita manere, an nunc ire in celum?'
Illeeligens tuncmigraread celum, accepit communionem" dominicam
de manu sancti Edi episcopi, et ibi dormiuit in pace.

viii. Perueniens" sanctus Edus episcopus ad cellam sanctarum
uirginum, ille susceperunt eum cum gaudio magno. Ille uirgines
parantes cenam sancto episcopo, nullo modo tunc potuerunt invenire
ei alium potum nisi aquam. | Et dixit eis pontifex: ' Afferte nobis f. 135 ',1)»
aquam de puro fonte.' Et benedicens sanctus Edus antistes aquam,
inde vinum dulce et forte factum est. Et gratias agens sanctus
pontifex, de illo vino cum suo populo saciatus est, et sancte uirgines
cum suis. Et tribus vicibus gratia Dei per sanctum Edum episcopum
vinuni de aqua commutauit.

ix. HoMo'^ quidam" habens multa animalia ante se in via, aliquo
euentu fugerunt ab eo turbata ; et nec potuit ea colligere. Cum ille
miser fleret, venit pius episcopus Edus per viam ; cui ille homo

1 edi M ; Egni T. - Post hec . . . edificauit om. S R. ^ = S

§ 10 ; R' f. 98'', R- f. 150''. * quod cum uidisset Aidus, signauit aerem, et

SR. add. 5 de- S T. « =S § ii ; R' R= u.s. ' veniente T.

* episcopus T. adii. ' According to S R the saint came to an impassable

wood, whereupon his chariot rose upwards and traversed a long distance
in the air. '<> sacrificium S; uiaticum salutare R. " =S § 12;

R' 99", R2 f. 151 «. 12 ^ s § 13 ; Ri f. 99«, R2 f. 151 «. is quidam,

cui ars erat fodere terram et muros ciuitatibus circumdare, [quidam fossator
agrorum R] . . . fecit triplicem murum circa arcem . . . , que uocatur Raith
Bailb [hoc est, arx balbutientis uel muti, add. R]. Quo . . . peracto, merces
reddita est ei, plenitudo scilicet huius arcis de peccoribus etc. S R.

38 VITAE SANCTORVM HIBERNIAE

flebiliter dixit : ' Domine episcope,perdidi' animalia mea sine causa.'
Tunc beatus Edus episcopus misertus illi, descendit in terram, et
orauit'' Deum ; vnde peccora illius hominis de diuersis locis reuersa
sunt ad eum, et nec vnum siquidem de illis defuit. Postea illc
iiomo benedicens sanctum episcopum cum peccoribus suis mansuetis
exiuit.

X. Iter' aliquando agens sanctus opiscopus Edus* invenit duos
leprosos in via, et dedit elymosinam petentibus duos equos currus
sui. Et discipulis suis episcopum propter hoc increpantibus, dixit :
' Hic expectemus quosdam viros qui veniunt longe post me, ducentes
mihi duos bonos equos °. Et offerentes illi homines equos sancto
episcopo, caritatem et prophetiam admirabantur sui, gratias Christo
agentes.

xi. Veniens" sanctus episcopus ad monasterium sanctarum uir-
ginum, quod dicitur Druim'' Ard, cum gaudio magno susceptus est
ab eis. Intuens* eas vir Dei cognouit vnam earum tunc cecidisse
in peccatum. Tunc illa sciens quod nouerat peccatum eius sanctus
episcopus, confessa est culpam suam coram omnibus, et egit peni-
tentiam.

xii. Ouidam' latrones decollauerunt tres viros^" in via, per quain
illo die sanctus episcopus Edus ibat ; set illi latrones diuino nutu
retenti sunt, et nec se inde potuerunt mouere, donec peruenit ad
eos sanctus episcopus. Et increpans eos sanctus pontifex, illi corde
penitentiam egerunt ; et vir Dei suo uerbo soluit illos. Volensque
vir sanctus capita lauare occisorum .suo cruore, aquani non inuenit
prope. Tunc benedicens frontem terre, fons lucidus crupit, qui usque
hodic ibi manet". Copulans sanctissimus Edus episcopus capita
illorum occisorum ad corpora sua, dixit alta uoce eis coram omnibus :
' In nomine Domini mei lesu Christi modo surgite ad nos.' Vnde
ad verbum episcopi illi surrexerunt leti et sani, bcnedicentes
Christum et suum pontificem.

xiii. HoMO '- quidam, qui paciebatur magnum dolorem capitis venit
ad sanctum Edum dicens : ' O sancte Dei, affligor ualde dolore
capitis ; ora pro me.' Cui ait pontifex : ' NuIIo modo poterit a te

' ecce niercedem magni laboris una hora perdidi S. fpcrfidi R' R^. )
2 orans M T. s =3 § ,4 . ri f. gg6^ RSu.s. < per siluam Elo S.

o adliuc indomitos, et slatini mites . . . facli sunt S R add. « " S 5 15 ;

R' u. s. R- f. 151 f'. ' Drum T. * intuens antem . . . uirginem, . . .

nidit quod uterus illius partum gestans intumcsccbat. Et cito surrcxit illc sine
clbo, ut ab isto loco fugeret. Tunc illa . . . pcnitentiam egit. Sanctus autem
. . . benedixit uteruni eius; ct statim infans in utcro cius euanuit S R.
" =S § 16; R' f. 99 ■', R- u.s. '" In S R it is three virgins from the

monastery of Dnmiard who are murdered. " manens, Fons puellarum

uocatur S. '= =-S § 17 ; R' u.s. R' f. 151 '.

VITA SANCTI AEDI 39

dolor iste exire, nisi in me ' superveniet ; set premium magnum
liabebis si pacienter sustinueris.' IUe respondit : ' Domine, dolor
supra vires est.' Sanctus Edus' ait: ' Dolor capitis tui, o homo,
veniat in capud mcum.' Et ilico dolor desccndit in capud sancti
pontificis, et homo ille sanus exiuit, gratias agens. Suscepit igitur^
Christi famulus dolorem alterius in se ipsum, ut proximum adiuuaret,
et 'vt' pro Christo martirium tolcraret. Et multi postea'', inuocato
nomine sancti Edi ^, a dolore capitis sanantur, sicut in hac re pro-
batum est'. 1 Quedam sancta virgo' habens nimium dolorem capitis, f. 135(1)'
inuocauit nomen sancti Edi,posita longe ab eo ; et ilico sana facta
est a dolore capitis usque ad mortem suam.

xiv. Regina ^ regis Themorie, id est Diarmada filii ' Cearbaill,
Mugain nomine, que de Mumonia est orta '", sterilis erat, et non
habebat prolem ; rogauitque " illa sanctum Edum ut haberet filium.
Dixitquc ei sanctus : ' Habebis, domina regina, filium, qui erit rex
gloriosus.' Et illa peperit " filium, id est Aedh Slane, qui fuit rex
magnus Temorie, natus per orationem sancti Edi episcopi".

XV. Venit" beatus Edus episcopus ad quasdam sanctas uirgines,
que erant sub cura sancti Kyarani'^ abbatis'". Ille uirgines habebant
cenam paratam beato Kyarano, patrono suo '", quam dederunt sancto
Edo episcopo. Sciens autem episcopus uirgines esse in angustia,
cum esset sanctus Kj-aranus prope, dixit eis'*: ' Ponite vassa cibi
vestri etpotus, sicut fuerunt" antea, et erunt plena simili modo.' Et
sic inuenta sunt. Et cena reparata a Deo per gratiam sancti Edi,
iterum tradita est sancto Kyarano a beatis uirginibus ■".

xvi. Aliquando " venit sanctus senior Edus ad cellam aliarum
uirginum, et sedit super petram ante ostium celle. Et raptus est
sanctus episcopus in celum ante omnes, et post duas horas dimissus
est supereandem petram ; et ualde vniuersi illi mirabantur. Casula''-
uero '^, quam tunc beatus pontifex dimisit in illam cellam, petentibus
uirginibus, usque hodie ibi manet cum magno honore-*.

' in me om. T. - tunc T. aM. ' om. T. * liis m. pr. ^ Both

in M and T is a marginal note calling attention to this. ^ probatur T.

' Nam sancta Brigida S ; cf. Lismore Lives, p. 324. « =S § 18 ; not in R.

'' 61ia T. '0 orta est T. " et rog. T. 12 genuit agnum, quasi ad

consecrandnm uterum sterihs ; et iterum piscem argenti ... Et iterum genuit
filium etc. S. " Here S § 19 ; R' f. 99'', R- u.s. inserta story of Aed'sjourney
through the air, an evident doublet of S § 11; cf notes to § vn sicfira. '* = S
§ 20 ; R' R2 u.s. 16 Ker- T, and so m/ra. '« artificis fil. S ; Kerano

Cluaynensi R. " scilicet ouem coctam cum paucis panibus et uasculum non

grande boni hcoris [ceruisie R] S and practically R. " colhg it e hec omnia

ossa ouis consumpta [? -te] etc. S R. '■' fuerant T. "> Here S §§ 21, 22 ;

R' {. 100", R- t. 151 '', insert two stories (a) hovv a gospel book was sent
from heaven to Brigit for Aed ; (6) how a building was permanently roofed
with snow. ^i ^ g 5 23 ; R' R2 u.s. 2a .Ja,n m. T. ^^ o,n. T.

" permanet in testimonium uirtutis S R.

40 VITAE SANCTORVM HIBERNIAE

svii. QuiDAM ' crudelis miles virginem quandam rapuit, volens
eam habere uxorem ; set cum illa peruenit ad domum illius viri,
ilico mortua est uirgo. Hoc audiens sanctus Edus, perrexit ad
illum, increpans eum de sua audacia ; ipse enim egit penitentiam, et
obtulit se episcopo in habitum monachalem ; et postea fidelis
monachus fuit sub cura episcopi. Et ait sanctus Edus episcopus
uirgini mortue : ' Surge, filia, et ueni nobiscum ad cellam tuam.'
I!Ia ilico a morte surrexit ; et congratulabantur omnes in Christo
cum illa.

xviii. FoDiENTES^ aliquando fratres' circa monasterium sancti Edi,
invenerunt saxum quod nulla vi de suo loco potuit deponi. Videns
hoc sanctus Edus, imperavit saxo ■■ coram fratribus, ut descenderet in
alium locum ; et ilico ad uerbum sancti episcopi saxum in alium
locum descendit. Quod sanctus Edus benedixit, et sanitas quibusdam
apud ipsum a Deo per benedictionem sancti episcopi datur.

xix. Erant'' pessimi latrones in insula in medio stagni, qui
niultum regioni per circuitum nocebant. Et uolebat sanctus episco-
pus Edus eos inde expellere, et non potuit. Quibus dixit : ' stagnum
istud erit mihi obediens.' Et sequenti nocte illud stagnum de suo
loco in regionem Connacthorum * exiuit, et stetit ibi in quodam campo ;
et vocatur Loch na h-Aidche' scotice, id est stagnum noctis, eo quod
in nocte peruenit illuc. Sic enim quidam propheta nomine Becc *
dixit : ' Stagnum aque huc veniet nocte propter imperium sancti^ Edi
episcopi.'

XX. HoMo '" quidam cogebatur a domino suo, quodam mago, reddere
debitum suum, id est gregem porcorum. Et" venitad sanctum Edum,
f- 135(1)° |ut ipse sibi inducias a domino suo peteret. Magus autem hoc"
noluit dare. Cui ait sanctus episcopus : ' Ego reddam tibi debitum
pro eo.' Accipiensque ille magus porcos a sancto pontifice, exiuit
gaudens ad domum, et clausit suile super porcos. Mane autem suile
clausum invenit, set mininie porcos. Tunc sentit''' quod nil valet
magica ars contra Christianitatem.

xxi. Venit '^ aliquando dux Tedbe " deuastare quandam " plebem in
regione Midhi ; et rogatus [est] sanctus Edus ab incolis illius plebis
occurrereei,etpaceinab eo querere. Hocaudiensduxait exercituisuo:

' = S § 24 ; Ri f. 100 6, R= u.s. 2 = S § 25 ; R' u.s. R" f. 152 ". s Quidam
uiri fecerunt fossam circa etc. S ; quidam fossatores R. ^ saxa T. '' = S

§§ 26, 27; R' f. 100'', R- u.s. «^ Connact- T. ' L. na h-Iche T.

* Bec fihus Deieth S. » ont. T. i» = S § 28 ; Ri u.s. R^ S. 152 ^. " o>n. T.
" sensit T. " = S § 29 ; R' i. 100 <^, R- u.s. From this point to the end,

and also in the first section of the next hfe (Ailbe), the illuminated initials at
ihe beginning of the sections are omitted in M. Evidently the illuminator
here turned over two leaves, and so did the foliator. " rex Thethbe S ;
princeps . . . Tedph[e] R. '* quendam T.

VITA SANCTI AEDI 41

' Eamus uelociter, priusquam sanctus Edus episcopus ad nos ueniet.'
Hoc sciens vir Dei signauit contra illos. Illi auteni ingredientes iri
quendam fluuium in confinio illius plebis et regionis Tedbe, equi
eorum stcterunt immobiles in uado, donec peruenit ad eos sanctus
episcopus. Quibus ipse ait : ' Reuertimini, boni homines, ne deterius
uobis fiet ; quia nec vos nec equi vestri hinc longius ire poteritis.'
Tunc ilH agentes penitentiam, soluti sunt, et uacui redierunt ad sua,
glorificantes sanctitatem beatissimi Edi episcopi.

xxii. Ambulans > in via sanctus senior Edus, occurrit ei quidam
homo tristis dicens: ' Domine, decem uac[c]as habeo ; et ecce modo
omnes vituli earum a luppis deuorati sunt, excepto vno.' Cui sanctus
episcopus ait : ' CoUige hmum quod meo baculo adheret, et mixtum
cum aqua asperge inde vac[c]as et vitulum viuum. Hoc faciens,
dihgent eum uacce ualde, et dabunt lac suum.' Et sic factum est.
De quo homo ille cum suis multum gaudebant ; quia non de vitulis
dolebant, set de matribus et lacte earum.

xxiii. Parentes^ vnici filii' venerunt ad sanctum Edum, rogantes
eum "ut' ipse quereret illum vnicum filium, quem rex Midhi ■" in
vinculis tenebat ad perdendum eum. Et perrexit cum illis sanctus
senior ad insulam stagni Lebayn °, vbi erat rex ; set non permissus
est sanctus episcopus in insulam. Erat enim edictum a rege, ne vir
Dei introduceretur in insulam. Hoc sciens sanctus Edus, calcauit
aquam quasi aridam terram, et' ambulauit siccis pedibus in insulam
ad regem. Videns rex maximum ante [se] factum miraculum, dedit
vinctum sancto pontifici. Dei seruus benedicens regi, donauit illum
liberum Deo gratias agentibus.

xxiv. Crudelis' homo et infelix aliquando iugulauit alium iuxta
sanctum Edum. Cui auriga sancti episcopi dixit : ' Pereat manus
tua, et cadat a te ; quia non dedisti honorem sancto Dei.' Et ait
sanctus episcopus Edus : ' Bene dixisti hoc* misero homini; nam in
hac hora mortuus esset, nisi hunc sermonem dixisses. Quando enim
homo vult vindicare, Deus non vult ; ideo iam quia hoc dixisti, Deus
dedit ei inducias huius anni ad penitendum ; set completo hoc anno'
in hac die morietur.' Et sic factum est '".

XXV. Beatus " senex Edus episcopus perrexit ad ducem Bai-
thenum'^, ut liberaret quandam feminam liberam, quam dux cogebat
ut esset ancilla. Cui dux superbus dixit: 'NuIIo modo dimittam

I = S § 30 ; Ri f. loi ", R= f. 152 ". 2 = S § 31 ; R> R2 u.s. ^ He was
a ' unicus filius ' because he had murdered his brother S R. * Neill S.

6 Lebuin T; Lemdin S. « om. T. ' = S § 32 ; R' R= u.s. * fecisti

huic S. " anno hoc T. >« Here S § 33 ; R' f. loi '', R= f. 152 <* tell how

Aed recovered a brooch which had been thrown into the sea. " S § 34 ;
R' R- u.s. '2 regem Baiethene S.

42 VITAE SANCTORVM HIBERNIAE

eatn.' Cui vir sanctus ait : 'Si videres suadentem tibi hoc, statim
dimitteres eam.' Dux ait : ' Vere dimittam eam, si videro eum.'
f- 135 (") ^ Sanctus ait : | ' Non poteris sustinere terribilitatem vultus eius.' Dux
autem grauiter postulans, sanctusque signauit illum cum suis; ap-
paruit ilico demon ante eos ', et exterriti sunt, et facti sunt uelut
mortui ; et vix orationibus sancti episcopi ad uitam reuocati sunt.
Et sic mulierem illam a seruitute liberauit.

xxvi. Intrans'' sanctus Edus episcopus domum cuiusdam militis,
in qua erat furtum'; dominus autem domus gauisus est in aduentu
sancti senis. Colloquentes invicem, ille miles vidit sanctum Edum
semper intendentem in angulum vbi erat furtum ; et interrogans
virum Dei cur inspiceret semper illum locum, dixit ei : ' Noli in-
quirere, fili.' Ille miles magna prece postulans, ait ei sanctus :
' Furtum ibi est, et demones supra lambentes illud, et ludentes in
eo.' Ille ait : 'Ostende mihi illos, domine episcope.' Sanctusait:
' Noli videre tetros * demones.' Postulans autem ille moleste, ostendit
ei vir Dei demones; et cum vidit ipse species demonum, morti
appropinquauit ; et vix oracione sancti consequtus est vitam.^

x.xvii. QuiDAM ° dux de Mumenia resistens in aliqua re sancto
seni Edo ', dimisit repente lumen oculorum, et effectus est cecus.
Postea ille agens penitentiam", magnas oblaciones et agros obtulit
sancto Edo ; et ilico, orans vir ~Dei'° pro eo, aperti sunt oculi eius,
et lumen suum recepit.

xxviii. Cura" sancti senis Edi erat multum ad liberandos homines
de carceribus, et de seruitute iniqua. Quesiuit a quodam rege iuuen-
culam quam invide dampnabat ; set rex renuit dimittere eam. Reges
enim immites et asperi sancto Edo erant ; set diuino nutu coge-
bantur facere uoluntatem eius. Et ait sanctus illi iuuencule tunc
presenti": ' Sequere nos, filia.' Illa iam ad hanc uocem secuta est
sanctum Dei. Set nullus de exercitu regis vidit illam sequentem
sanctum Dei per medias turbas. Et veniens vir sanctus de castris,
misit illam ad sua liberam. De hoc rex cum aliis multum admiratus
est.i-

xxix. HoMiNES^' maliciapleni occurrentes sancto Edo in via regali,
que dicitur Slighe " Assail, occiderunt vnum de familia eius '^ ante

' illos T. '^ = S § 35 ; R', R^ u.s. ' According to S R the women of

the house vvere malcing 'pulmentum', and hid it on the approach of Aed.
' thetros T. ^ Here S § 36 ; R' f. loi "^, R' f. 153 " iusert a third version of

the story of Aed*s chariot flying through the air. "^ = S § 37 ; R' R^ u.s.

' qui ancillam sancto Dei liberare nolebat S. ^ dimisit ancillam, et S ndd.

' o;n. T. '» = S § 38 ; R' R= u.s. " -te T ; M m. pr. '^ Here

S § 39, R' f. loi'', R'' u.s. insert a story of a Druid seeming to pass through
a tree ; cf. Cain. § xi. " = S § 40 ; R' R'' u.s. nouem uiri S. " Slige T ;
Sligi Assil S. '^ aurigam sancti S R.

VITA SANCTI AEDI 43

eum transeuntcm, quem ipsc diligebat. Et relinquens vir sanctus
viam iliam, vcnit inde tristis in magno mcrore, et stetit in alia parte
campi'; et ccce- angelus Domini apparuit ibi, dicens ei : ' Nisi de
loco illo ita huc venisses, terra ante te omnes illos^ deglutisset ;
et ignis» ibidcm esset accensus, qui 'in'extinguibilis permaneret
usque in° diem iudicii' in signum vindicte ; tamen morte pessima
illi cicius' peribunt.' Et sic contigit ' illis omnibus.

XXX. VoLENTEs' qucdam mulieres" capita sua lauare in dominica
nocte, dixit eis sanctus Edus : ' Quid wltis facere?' Dicunt ei :
' Nostra lauare capita volumus.' Quibus sanctus ait : ' Nolite facere,
quia dominica nox est.' Ille iam non obedientes sancto'' episcopo,
lauerunt capita sua. Mane autem surgentes, tota coma de capitibus
earum cecidit. Hoc videntes fleuerunt, et venerunt tristes ad sanctum
Edum, et penitentiam egerunt coram eo. Benedixit eas sanctus
pontifex, dicens : ' Vestram portate ignomeniam '- hodie ; et crastino
die lauantes, nouis et mirabilibus comis tecta erunt capita vestra.'
Et sic factum est.'^

xxxi. I Venit" sanctus Edus episcopus" ad insulam Bo Finde, id f. 135 (a)«
est vac[c]e albe, que est in Stagno Righ '^ ; suscepit eum sanctus
Ryoch " abbas illius loci'* honorifice. Monasterium enim clarum in
illa insula est, quod e.x nomine insule nominatur ". Et posuit ille
abbas cenam magnam de carnibus ante sanctum episcopum. Beatus
uero episcopus Edus nolebat cames comedere, et benedixit illas
carnes, et panes et pisces'" et mel e'x'inde facti sunt. Et videntes
hoc miraculum comederunt illa cum episcopo, gracias Christo
agentes.

xxxii. Visitauit" sanctus episcopus Edus sanctum Henanum''-
heremitam, qui habitabat in-^ loco ubi nunc est clarum monasterium
in honore eius, quod uocatur Druim -'' Rath ; et rogauit beatissimus
Henanus sanctum Edum, ut sumeret caritatem apud eum ; set tamen
nichil habuit nisi holera et aquam. Hoc videns sanctus pontifex,

' Midi S add. ; qui Midensium dicitur campus R. - et ecce bis m. pr.

^ illos omnes T. * turris igneus S ; t. ignea R. ^ ad T. ^ iudiciicii M.
■ nona die S R. » -tingit T ; M m. pr. '■> = S § 41 ; R' u.s. R^ f. 153 \

'" mul. qued. T. " beato T. '- -min- T; ignorantiam R' R^. " Here
S §§ 42-4. R' f. 102 ", R- u.s. insert tliree stories : (n) a fourth version of
Aed's chariot flying through the air (the occasion here is an attack on Aed's
monastery of Enach Midbren) ; (A) after his death shavings from his cross
cause wort to ferment properly ; (c) an attempt to move his rehcs from Enach
Midbren is miraculously frustrated. '* = S § 45 ; Ri f. 102 ^ R- f. 153".

'j episcopus Edus T. '« Ri T. " Rioc T. is qui fuit sancti Patncii

nepos, erat enim fiUus sororis eius, R add. ; cf. LL. 354 " 22 ; 373 " 27. '" erat
autem . . . in tempore quadragessimali, S add. ■" pisses T. =' = S § 46 ;

R' R- u.s. -'- En- T ; sanctum Dei Enoc [Dynocum R', Dynotum R-]

Drommo Rathe S R. -^ om. T. -* Drum T.

44 VITAE SANCTORVM HIBERNIAE

subridensque, ait ministro sancti Henani : 'Vade, frater, ministra
nobis cibos sufficienter.' Et reuertens ille frater' ad quoddam holus
offerendum, invenit coquinam suam omni genere ciborum plenam.
Omnes hoc ° videntes et audientes, dabant gloriam Deo, dicentes :
' Mirabilis Deus in sanctis suis^.'

xxxiii. Abht^ sanctus senex Edus episcopus visitare bcatissimum
Lasreanum ", qui regebat plures monachos in insula posita in stagno
Erne, quam Scoti nominant Daimh Hynis ^, id est insulam boum '.
Et inuenit sanctus Edus beatum patrem Lasreanum et fratres suos
foris laborantes ', dixitque eis : ' Quid ego operis agam uobis .' ' Sanctus
Lasreanus' ait ei : 'Opus tuum est, ut moueas hoc hgnum de loco
suo.' Lignum illud erat maximum et uetustum in terra. Tunc
sanctus Edus " in Christi nomine imperauit ligno, ut discederet de
loco suo. Lignum illud ingens " ilico eleuatum est in simihtudinem
auis, et transiliens proiecit se in mare. Et videntes hoc miraculum,
laudes Deo dederunt.

xxxiv. Incipiens " sanctus Edus monasterium in quodam loco edi-
ficare '3, angelus Domini dixit ei : ' Non debes hic cellam edificare.'
Sanctus Edus ait : ' Vbi igitur debeo ? ' Angelus respondit : ' Castel-
lum illius hominis tibi a Domino datum est ; ibi iam per te anime
multe in celum ibunt.' Hoc audiens ille diues homo", id est dominus
illius castelli, displicuit sibi multum ; et iurauit quod nunquam sancto
Edo daret suum castellum. Quodam die, intrans sanctus episcopus
illud castellum, fugit homo ille de castello suo, ne videret sanctum
pontificem. Et statim graui infirmitate percussus est usque ad
mortem. Sanctus Edus dixit suis: ' Adducite eum ad me.' Et cum
adductus fuisset, ait ei sanctus: ' Confide in Doinino, et age peniten-
tiam.' Tunc ille diues obtulit Deo et sancto Edo illud castellum cum
suis. Vnde ait sanctus Edus : ' Elige modo hic esse viuus et sanus
ab infirmitate ista ad tempus, an nunc ad celum migrare.' Ille eligens
ilico ad celum ire, accepit "* sanctum sacrificium a pontifice, et ibi obiit
feliciter. Et in illo castello sanctus episcopus instituit monasterium,
quod ex nomine sancti Edi'" uocatur".

' minister T. 2 j,o(. o,„_ -f. ' Ps. Ixvii. 36. * = S 5 47 ;

R' f. 102'', R- u.s. = Molasi Dam Insy S; Molassium [Malachium R']

abbatem de Dam Ynis R. ' Bohinnis .i. bouinam insulam T. ' bouium

M m. pr. 8 Euccidentes siluas, ut terram insule exercerent S ; and

practically R. » Molasy S ; Molasius R. "> Edus sanctus T. " illud

lign. ing. T. '^ ^ g ^ ^g ; R' u.s. R^ f. 153''. " priusquam maiorem

ecclesiam, que nunc est, edificaret S add. " ille homo . , . audiuit a quodam
mago, quod domum suam . . . clerico aduenienti derelinqueret, et ideo . . ,
hostia concludi iussit, ne . . . introiret. Alio autem die, nullo uidenti . . . ,
sanctus Aidus venit in casteJlum S ; and practicaljy R. '^ cepit T. "^ i. e.
Rath Aedha. " Here S § 49 : R' f. 102'', R" f. 154 ", relate how Aed freed
Finan ('de genere Amolngith ' S) from 'quidam de Gallis' [pirate de terra
Francorum R],

VITA SANCTI AEDI 45

XXXV. Cisterna' venenata per hiatum terre^ apparuit in illa
regione ^ et fumus de ea egrediebatur, qui mortiferam pestem homi-
nibus et iumentis faciebat. Tunc habitatores illius regionis rogaue-
runt I sanctum Edum episcopum, ut eos adiuuaret de illa pestilencia. f. 135 (a)'
Et pcrrcxit vir Dei cum eis ad ilkun locum, et benedixit in Dei nomine
illam cysternam ; ct ab illa hora fumus ab ea euanuit, et nichil postea
nocuit. De hoc in illa plebe gaudium magnum factum est, gratulantes
in Deo per sanctum suum *.

xxxvi. Promisit '^ aliquando beatissimus episcopus Edus vni fratri
se roganti secum simul ire in celum, ut ueniret secum ad regnum
Christi. Et cum veniret dies exitus sanctissimi episcopi Edi de hoc
seculo, dixjt fratri : ' Prepara te, frater, ut migres mecum ad celum.'
llle autem tunc noluit de hoc seculo migrare. Adueniens quidam
rusticus ipsa hora ad visitandum sanctum senem Edum episcopum,
dixit ei : 'Vtinam mihi diceres, sancte episcope: "Veni mecum in
paradissum ".' Cui ait" ecclesie pastor, sanctus Edus episcopus :
' Prepara te', bone homo, et iace mecum in hoc lecto.' Ita agens
homo, leta mente cum beatissimo Edo episcopo feliciter illa hora obiit ".
Hoc sanctus Columba Cylle ' in insula Hya '" videns spiritualiter,
dixit fratribus suis : ' Opus magnum et firmum modo fecit frater
noster, sanctus senex Edus episcopus. Ecce eniin peccatorem et non
merentem ducit secum in celum, nulla demonum vis valens sibi
resistere.' Et beatissimus pontifex Edus cum suo rustico post Cristum
cum suo latrone inter choros angelorum suauia carmina canencium,
quarto Idus Nouembris" migrauit ad celum '^ Regnante Domino
nostro lesu Christo, cui est magnificencia ab omni creatura cum
eo'dem' Deo Patre et Spiritu Sancto, qui sine fine viuit et regnat, per
omnia secula seculorum. Amen.

EXPLICIT UITA SANCTI EdI
EPISCOPI ET CONFESSORIS

' = S § 50 ; R' R- u.s. - pariatum terra M T. ' in Munster S R.

* Here S § 51 ; R' R- u.s. insert a section on Aed's virtues. It is mere common
form. * = S § 52 ; R' f. 103", R- u.s. * ait sanclus T. ' si uis,

laua te S R. » ob. hora T. ' chille T. i» Hia T ; Ye S ; I R.

*' hodie S R. '- ubi sine merore regnabit in eternura. Cuius meritis

deleatur dolor capitis scriptoris huius vite R-.

Ib^fta saticti ^liiei ardjirpiscopi trc Jmlcct

• '3^ Incipit Vita beatissimi patris

SANCTI AlBEI * ARCHIEPISCOPI ET CONFESSORIS

ir i. Albeus' episcopus virorum Momenencium' pater beatissimus,
et totius Hibernie insule post Patricium secundus patronus^ ex
orientali parte regionis Cliach ^, que est in Memonia ', ortus est.
Pater autem illius vocabatur Olcnais', qui apud regem Cronanum "
in regione Artrigi ' habitauit ; ibique regis ipsius ancillam nomine
Sanclit '° occulte affidauit, et cum ea dormiuit. Sciens vero Olcnais,
pater sancti Albei, ancillam a se concepisse, timensque regem, ne
occideretur, fugitiuus eftectus est. Postea autem illa ancilla genuit
filium suum sanctum Albeuni. Videns quoque rex Cronanus filium
ancille sue, ait : ' Iste puer iam genitus, natus de ancilla, sub mee
culmine domus nequaquam habitabit, nec inter meos filios erit
nutritus.' Et precepit rex seruis suis, vt occideretur puer. In-
spirante autem Spiritu Sancto in seruis illis, non occiderunt puerum ;
set sub quadam petra posuerunt eum, ibique reliquerunt ; vbi
nomen eius usque hodie adoratur. Sub petra autem eadem fera
lupa habitabat, que sanctum puerum valde adamauit, [et]quasi mater
tenera inter suos catulos leniter eum nutriuit.

Quadam autem die cum illa fera bestia ad querendum victum in
siluis vagasset, quidam vir, nomine Loch'h'anus filius Lugir ", naturali
bono perfectus'^, videns sub petra illa puerum inter catulos, extraxit
eum, et secum ad domum suam portauit ; statimque fera reuertens,
et puerum absentem cernens, cum magno anelitu velociter secuta est
eum. Cumque Lochanus domui sue appropinquasset, fera tenuit
pallium eius, et non dimisit eum donec vidit puerum. Tunc Loch-
anus ad feram dixit : 'Vade in pace; iste puer" nunquam amplius
erit inter lupos, set apud me manebit.' Tunc fera illa, lacrimans et
rugiens, ad speluncam suam tristis reuersa est. Lochanus hic filius

^ On the margin of M is an Irisb pedigree of Ailbe, nearly identical witii tbat
in LL. 349'^. 1 he name in R is always written Helueus. ^ =S §§ i, a ; R^
f. 130 ' ; Ir. p. 97. ^ Mu- M. * alter Patricius S. => Elyach M ;

Any Cliacb R. " Mumenia M. ' Olcneus R ; Ocbu mac Diila Ir.

« ciiief of Ara Cliacb Ir. » -gbi M. i» Sandith M ; Sant S.

" Lugbyr M. '- pro- M. " pucr iste M.

VITA SANCTI ALBEI 47

Lugir quibusdam Britonibus', qui apud eum in oriente Cliach -
fuerunt, dedit sanctum puerum', et ipsi diligenter nutrierunt eum ;
nomenque ei dederunt Albeus, eo quod viuus sub rupc* repertus
est. Et gratia Dei erat cum illo.

ir ii. Post° hec venit quidam Cliristianus sacerdos' missus a sede
apostolica ad Iliberniam insulam multis annis ante Patricium, ut
fidem Christi ibi seminaret'. Hibernienses autem tunc fucrunt
gentiles ; et non receperunt eum, nec crediderunt sibi nisi pauci.
Cum ergo venisset ille ad Memonenses', inuenit sanctum puerum
Albeum foris orantem, aspicientem in celum, rogantemque assidue
ut ostenderetur | ei ' vera credulitas, dicens : ' Oro ut sciam creatorem f. 132 «
omnium, et credam ei, qui fecit celum et terram et omnes creaturas ;
scio enini quod omnia elementa sine artifice facta sunt, nec humanus
artifex potuit facere illa'".' Cum ergo hanc orationem sanctus puer
Albeus orasset, sacerdos ijle" de propinquo audiens, salutauit eum,
et, secundum sui cordis desiderium, docuit eum de hiis omnibus, et
baptizauit eum, ponens illi '^ idem ^ nomen, Albeus.

ir iii. Postea " autem Britones illi, nutritores sancti Albei, volentes
ad patriam suam exire'*, beatus Albeus cum illis vsque 'ad mare'
ambulauit, volens transnauigare cum eis ; illi autem precio dato
nauem ascenderant, et Albeum ire secum nolentes, in portu solum
reliquerunt. Illi autem toto die vento et fluctibus maris iactati,
rursum "* ad eundem locum retrusi sunt, vbi dimiserunt eum.
Videntes autem illi sanctum puerum in portu, et scientes causa
ipsius circumiactatos esse periculose inter fluctus, assumpserunt eum
in nauem, et simul prospera nauigacione vsque ad Britanniam
nauigauerunt.

ir iv. Deinde" voluit beatus Albeus Romam pergere, vbi diuinam
scripturam disceret. Cumque ad mare Icth '* peruenisset, quod est
inter Britanniam et Galliam, invenit viros volentes nauigare ; et non
diniiserunt eum secum. Tunc vnus ex illis dixit ei, irridens eum :
' Vade " in illam nauem, que ™ est ante te.' Nauis autem illa erat

• Christianis R arfrf. ; qui in famulatu fuerunt S add. - Elyach JI. .

' Ir. p. 98. * i. e. Ir. ail a rock ; and beo, living. ^ =S §3 ;

R- f. 130''. * uenit Palladius S (which omits ihe mission from Rome) ;

sanctus Pallidus (sic) a papa Celestino ante Patricium missus R. ' Here

S inserts the story of the eflfect of the narrative of the Crucifixion on
Conchobar mac Nessa. the fanious king of Uister, wliom it raakes contem-
porary with Palladius ij'i ; cf. LL. 124" 46 ff. * Mumo- M. ' sibi M.

^^ et ideo adrairari cepit in hiis, sicut fecerunt quondam summi sacerdotes
Hephi in Egypto R adj. " Palladius S ; s. Pallidus R. '^ ei M.

's idem illud M. '* = S § 4 ; R= f. 131". '5 a suo famulatu

fugientes S. '" sursum T. " =S § 4 ; R- u.s. '» mare n-Icht M ;

mare n-Ict S ; mare quod inter Angliam et Galliam est R. '^ Ir. p. 99.

20 que circa se pellem non habet S.

48 VITAE SANCTORVM HIBERNIAE

vetusta et fracta multis diebus. Sanctus Albeus statim ad vocem
eius' nauem illam ascendit ; et'' mira nauigacione et recta Dei
gubernacione cepit transmaritare. Tunc vir ille post eum clamauit,
dicens : ' Noli in naui mea nauigare.' Nolens Albeus in naui esse sine
licentia nauigatoris, expandit cucullum suum super mare, seditque
super illud, confidens in Domino ; et" benedixit nauem, et sola
reuersa est ad dominum suum. Albeus autem super cucullum suum
sedens, oransque sanctam Trinitatem, mirabiliter trans mare peruenit ■*.

ir V. Post ^ hec sanctus Albeus peruenit ad quandam stacionem
vbi fuerunt exercitus Romani ; et fama illius ante eum ad illos venit.
Tunc illi temptantes eum, duxerunt tres viros ad eum ", ut curaret
eos ; vnus cecus, alter surdus, tercius mutus. Sanctus Albeus videns
miseriam illorum, diuinam clemenciam rogauit pro eis, et sanauit eos
ante omnes.

ir vi. Videns'' autem Deus quod indigne sanctum suum temptantes
fecerunt malum, misit niuem magnam super omnia castra eorum.
Tunc omnes clamauerunt ad sanctum Albeum, coartati nimio frigore,
ut auferret' illam plagam niuis ab eis. Albeus vero misertus, eleuata
manu benedixit celum ; statimque sol lucidus apparuit, et calificauit
castra ; et omnes cum gaudio benedixerunt Dominum et sanctum
Albeum.

[TJ vii. Tunc^ venerunt tres fortissimi leones de siluis, et irruentes
in castra, vnus ex eis occidit virum vnum ; et" duo occiderunt duos
equos regis. Volentes quoque deuorare eos, acceperunt eos inter
dentes. Tunc fugerunt omnes timore leonum. Videns autem
sanctus Albeus hanc miseriam, dixit leonibus : 'Quamuis istos
occidistis, nobis non videntibus, cadauera tamen coram oculis
nostris nolite comedere.' Statim vero leones obedientes illa
corpora de ore suo proiecerunt ; et [ad] "^ sanctum Albeum
velociter leones adcurrunt mites, et, quasi veniam postulantes
f. isa^^de illis occisis, sancti Albei pedes | humiliter lingebant. Orante
autem sancto Albeo, vir ille mortuus surrexit viuus. Tunc dixit rex
ad sanctum Albeum : ' O sancte Dei, scio quia nichil tibi impossibile
est per Deuni tuum ; rogo ergo te, ut in nomine omnipotentis binos
equos meos, quos valde diligo, resuscites.' Audiens sanctus Albeus
illum rogantem in nomine Dei omnipotentis, signo sancte crucis sig-
nauit equos, et ilico surrexerunt. Bened[ix]itque leones, qui linge-
bant pedes eius, et suis comis quasi linteo peregrini sancti Albei pedes
leniter tergebant. Rex dixit sancto Dei : ' Fac " leones istos, ne huc

1 illius M. ' et sola nauis nauigabat in mari, et mare non intrauit in

illam S. ' om. M. ■■ ad terram Francorum R ac/<i. ^ = S § 5 ;

R2 {. 131K 6 eos M. ' =S § 6 ; R2 u.s. « afl-- M T. » = S

§5 7, 8, R-u.s., which divide this into two separate miracles. '" Ir. p. 100.

" 01«. T ; in M added above line. '- Eice S R. .

VITA SANCTI ALBEI 49

itcrum veniant.' Tunc beatus Albeus ait ei : ' Noli eos a tuo con-
spectu vacuos dimittere ad loca sua. Ecce equi tui de ore eoriim
erepti sunt, volentes eos comcdere, Dco pcrmittentc. Tribue ergo
illis modo prandium^ ut scmpcr recedant a finibus tuis.' Tunc rex
ait : ' Non habeo modo in promptu, quod vellem sibi dare.' Tunc "^
assumpsit sanctus Albeus prcfcctum regis secum in montcm sibi
propinquum ; cumque ibi Dominum orasset, ecce nubes magna a
culmine celi descendit vsque ad terram, et ipsa nubes attulit aptum
prandium ' leonibus. Tunc di.xit sanctus Dei leonibus : ' Ferte hoc
vobiscum in hcremum, et ibi comedite.' Et ita fecerunt leones, sicut
dictum est illis. Tunc clamor populi in altum eleuatus est in hoc
maximo miraculo, vna voce Dominum et sanctum Albeum benedi-
centes. Sanctus autem Albeus benedixit illis omnibus cum rege, et
recessit ab eis.

ir viii. Post* hec sanctus Albeus perrexit Romam ; ibique apud
Hilarium episcopum diuinam didiscit scripturam. Ibique ^, fratres
carissimi, maxima et miranda miracula virtus diuina pro sancti
Albei arciepiscopi commendacione ^ amore, atque honore, et pro
edifficatione fidelium suorum hoc modo aperuit. Cum autem apud
predictum Hylarium episcopum in vrbe Romana in virtutum pro-
uectibus commorabat', hoc primum obedientie preceptum a magistro
accepit, ut sues in propinqua sihia pasceret'. Silua uero illa cunctis
omnino animalibus" incommoda sine fructu vel aliqua gratia erat.
Deus'" autem omnipotens suo seruo, sancto Albeo, hanc gratiam
dedit ; nam sues illius omnibus annis sine fructu lignorum valde
pingues fiebant. Cum autem sanctus Albeus cotidie veniebat ciui-
tatem, ut ibi apud Hilarium legeret, baculo suo depingebat terram
circa sues ; et vestigium baculi sues transire non audebant, nec fures
nec bestie eis nocere poterant. Et factum est ita quanto tempore
fuit ipse pastor suum.

ir ix. Quodam" anno sanctus Hilarius segetem maximam" habuit,
in qua'' seminati sunt centum modii. Et cum tempus messis ad-
venisset, et seges valde maturasset, messores non inveniebantur, ut
metterent segetem. Tunc sanctus" Hilarius Albeo dixit : 'Quere,
fili, messores, ut non perdamus segetem fratrum.' Ad uocem autem
magistri statim sanctus discipulus surrexit, et venit, ut videret segetem.
Tunc iam pene nox apparuit'^; tota mens sancti Albei semper erat
ad orationem ; et ibi ipse orauit | longe. In'^ prima autem vigilia f. 133 "

' centum equos S R. ^ i^. p joi 3 e^ ipsa nube centum equi

eruperunt S; and practically R. * =S § g; R f. 131 ". * Et ibi M.

' recora- M. ' -raret M. * tribus annis S R add. ' anim. omn. M.

"> T vvrongly makes a new chapter here. " == S § 10 : R- f. 131 ''.

'« ? -mum T. '3 quo T ; que M. " ? -to T. '= -rauit T. " Ir.

p. 102.

PLUMMER. £

50 VITAE SANCTORVM HIBERNIAE

noctis angeli Dei ad sanctum Albeum venerunt loquentes cum eo ;
et in illa nocte ante eum messuerunt segetem totam ', et in vnum
locum ordinate congregauerunt. Cumque vidisset sanctus Hilarius
hoc miraculum factum per suum seruum et discipulum, magnificauit
nomen 'Domini', et sanctum dis[ci]pulum Albeum benedixit.

11 X. Alio" quoque tempore messores multi apud sanctum Hilarium
congregati sunt, et in diuersis segetibus separati. Cum vna turba
eorum seorsum fuit sanctus Albeus. In illo autem die pluuia' magna
erat post horam terciam diei; et omnes sunt* a messe sua impediti.
In segete vero, vbi erat Albeus, nulla gutta pluuie cecidit, set sol
lucidus eis fulgebat tota die ; et omnes qui viderunt hoc, magnifi-
cabant Dominum, benedicentes sanctum Albeum.

1f xi. Quodam' autem die sanctus Hilarius ad beatum Albeum
dixit : ' Ecce ligna nostra non sunt fructuosa in hoc anno, et ponia
non habemus.' Tunc sanctus Albeus dixit : ' Orare contra voluntatcm
Dei non est mee miserie, set bonorum hominum ; et qui fecit omnia
ex nichilo, potest dare nobis poma sine fructu lignorum nostrorum.'
Audiens Deus Pater omnipotens humilitatem sententie sancti Albei,
iuxta verbum propheticum eius pluit super monasterium " habun-
danciam pomorum, in tantum ut totum monasterium inter rauros
pomis mire magnitudinis repleretur; saporque mellis erat in eis.
Et omnes qui viderunt hanc rem mirabilem, Deo gratias egerunt,
admirantes sanctitatem beati Albei.

ir xii. Vir' quidam de familia sancli Hilarii causa odii et invidie
pateram vini cum veneno porrexit sancto Albeo. Tunc beatus Albeus
repletus gratia Sancti Spiritus' et prophetie, labium patere deorsum
inclinans, vinum in patera fixum stetit, et venenum in terram cecidit;
statimque illud venenum in serpentem versum est ; et serpens ille
videns virum qui sancto Albeo venenum dedit, currensque ad eum,
intrauit in' illum ; et statim mortuus est. Videns sanctus Albeus
illum mortuum esse, recordatus est dominici precepti quo dicitur'":
' Redde bonum pro malo ; ' orauit pro eo, et suscitauit eum ante
omnes. Ille homo magna testimonia locutus est de sancto Albeo;
et serpens ille reuersus in venenum est", ne plus noceret homi-
nibus.

ir xiii. Videns'" sanctus Hilarius magnam sanctitatem sancti Albei,
et maxima mirabiliaque fiebant per illum a Deo, et ipsum ''probatum
esse in omni sapientia, misit illum" ad dominum'^ papam, ut ab eo

' -tum M T. 2 = S § II ; R2 u.s. ' fluuia T. < stini

after sua M. '^ =S 5 '2 ; R'-' "-s. ^ ciuitatcm S R. ' =S § 13 ;

R^ u.s. * Sp. Sancti M. '■* per S. '" Ir. p. 103. " cs^ before

1« M. " =S §5 14, 15; R2 f. 132". '3 oin. T. " eum M. '= Clemen-
tem S R.

VITA SANCTI ALBEt 51

ordinaretnr episcopus. Et sanctus' papa gauisus est in aduentu
eius; mansitquc apud eum vno anno et quinquaginta diebus. Tunc
autem viri sancti quinquaginta de Hibernia post sanctum Albeum
Romam perrexerunt. Cum ergo' venissent, vbi erant sanctus' papa
et Albeus, deditque eis papa cellam seorsum, et misit sanctuni
Albeum cum eis. Multi erant* ex ipsis vnius nominis, id est duo-
dccim Colmani, ct duodecim Comangeni', et sancti" duodecini Fintani,
et bcatissimus Declanus cum ccteris'. Misit ergopapa* eis sanctis
hospitibus pulcerrimos palnes, vinum, oleum, ct cetera bona cibaria. '■ 133'
Tunc sanctus Albeus ad sanctum Declanum et Colmanum' dixit:
'Quis ex vobis erit noster cellarius" in hoc prandio ?' At illi dixe-
runt : ' Nos omnes sumus lassi, et non possumus ministrare.'
Statim autem sanctus Albeus surrexit, et ministrauit eis, gaudens
in corde suo, quia voluit ipse ut niinistraret. Tantam gratiam Dominus
lesus Christus sancto Albeo dedit, ut talem cibum invenirent fratres
cotidie apud eum, qualem quem" misit eis sanctus'- papa. Sanctus
quoque Albeus etiam fratribus suis cibaria omnibus noctibus diui-
debat, et postea pauperibus, ita ut dimitteret omnia vasa vacua ; ct
in " crastino die inueniebantur plena ; ita et de '* potu permultos dies.
Audiens sanctus papa tale opus, Deo gratias^'' egit ; sanctum '" auteni
Albeum et fratres suos honorificauit.

ir xiv. Alio" tempore rogauerunt multi sancti summum pontificem,
ut sanctum Albeum ordinaret episcopum, ct niitteret eum ad Hiber-
niences" predicare ibi, quia illi fuerunt adhuc gentiles. Sanctus "
papa ait : ' Vellem ego ordinare eum ; set ^" piget me ponere manum
meam super capud eius pre magnitudine gratie spiritalis quam sibi
Dominus omnipotens largiter donauit. ' Valde displicuerunt hec
verba sancto Albeo, et noluit accipere gradus, quia mitis et humilis
corde fuit. Iterum sanctus ■' papa ait *- : ' Fiat quod vultis ; set non
possum hoc agere usque ad natalem -' diem apostolorum Petri et
Pauli ; quia ita constituerunt mihi angeli Dei, mecum loquentes ;
et nos videbimus angelos Dei benedicentes eum in die illa post
ordinacionem suam.' Hec vero prophetia sancti pape completa
est. Nam in die natalis apostolorum Petri et Pauli angeli Dei in

> om. M. ' aiitem M. ' om. M. < eraiit aftcr ipsis JI.

5 Coemgeni M ; Domongenii S m. pr. ; Comgeni Sm. sec. ; Modomnog, Ir. ; otii. R.
« oiii. M S R. ' et beat. . . . ceteiis oni. S. « Clemens S R.

' filium Derane S njd. ; Colm. et Decl. M. '" cocus S ; dispensator R.

" o»!. M. 12 o,„ ivi_ 13 o»i. M. "o;«. T. '^ gratias Dco M.

J« Ir. p. 104. " =S § 16; R= f. 132«. 18 -ses M. i^ Clemens S.

-" manus mea inter te et celum introire non potest ; et si manum meam supra
caput tuum posuero, ipsa manus . . . precissa cadet in terram pre magnitudine
etc. .S followed closely by R. 2' autcm M ; Clemens S. " ait : ' De manu
angelorum episcopalem gradum accipies ; angelus enim Victor . . . ordinabit te'
S R. "3 sacrum M.

E 2

52 VITAE SANCTORVM HIBERNIAE

conspectu beati pape et omnis populi sedis apostolice benedixerunt '
Albeum ; consummata benedictione ipsius, omnes qui viderant
hoc, dederunt gloriam Deo, benedicentes cum angelis sanctum
Albeum.

ir XV. Post' hiec dixit sanctus Albeus' apostolico^: 'Vbi comedet
hodie iste populus ?' Sciens vero papa quod habebat beatus Albeus
cibum et potum sine defectu in cella sua, dixit ei : ' In die ordina-
cionis tue oportet te nos omncs reficere.' Albeus dixit : ' Non est
hoc difficile Domino meo lesu Christo ; et ipso adiuuante ego vos
reficiam.' Tunc omnis populus secutus est sanctum '^ apostolicum
ad hospicium. Deus autem omnipotens pluit quinque ymbres sancto
Albeo in cellaria sua; id est, ymbrem mellis, olei, piscium, panum
candidissimorum, vinique mirabilis. Et" de hiis affluenter populus
Romanus cum sancto papa gratia Dei saciatus est tribus diebus et
tribus noctibus, laudantes et benedicentes Dominum,et honorificantes
seruum eius, sanctum Albeum. Hec est cena ordinacionis sancti
Albei. Per multa quidem tempora apud Romanos sanctus Albeus
habitauit, et illi valde eum diligebant.

ir xvi. Post' hec sanctus Albeus a sede apostolica missus est ad
gentes, ut apostolico more euangelium Christi illis predicaret ; et
magna plebs de gentibus per illum Domino credidit, et baptizati
sunt. In illa autem plebe aqua defuit. Tunc beatus Albeus plebi
misertus quod essent sine aqua, quia illi inde' miseriam paciebantur
magnam, perrexit ad' montem sibi propinquum, ibique inveniens
saxum magnum, baculo suo" percussit quatuor vicibus illum. Statim
autem quatuor flumina de saxo illo" exierunt, et illam provinciam"
per quatuor partes terre repleuerunt. Tunc illi videntes hoc magnum
f. 133'' miraculum per hominem factum, | per quem crediderunt Deo, gratias
egerunt Deo, et firmati sunt in fide catholica. In illa autem regione
sanctus Albeus monasterium construxit, in quo reliquid sanctos
filios Guill". Benedixit autem totam illam regionem, et recessit
ab eis.

ir xvii. Deinde'' sanctus Albeus venit ad ciuitatem que vocatur"
Dolo moir", in extremis finibus Lethe" ; ibique sanctus Albeus cum

' sanctum add. M. ^ =S 5 17 ; R^ f. 132^ Here M and T have an

identical marginal note, calling attention to this incident. ^ dompno

M add. ^ Clementi S. ^ dominum M, which consistently omits the

epithet sanciiis before papa. " Ir. p. 105. ' = S § 18 ; R' u.s.

* om. M. » o>K. T. 1» OJH. M. " illo saxo M. " .(-hiam M.

" Guyll M. 1* = S § 19 ; R2 f. 132^ i» que uoc. oiit. S ; lecte,

Dolo moir is gen. '* mhoir M. " ad quandam ciuitatem R (omitting

all the place-names).

VITA SANCTI ALBEI 53

populo suo in hospicio fuit. Cumque episcopus illius ciuitatis,
Samson nomine ', corpus Christi offcrre coram populo cepisset,
accidit ut caiix eius et ampul[l]a simul frangerentur. Tunc episcopus
contristatus est valde, et" tocius populi clamor in ccclesia ortus
est. Tunc sanctus Albeus intrauit ecclesiam, causamque murmuris
istius interrogauit. Cumque cognouisset causam murmuris eorum,
accepit ipse fragmenta calicis et ampul[l]e, et benedixit illa ; et
reintegrata sunt, ita ut nullum fracture vestigium remaneret in eis.
Et omnes qui viderunt hoc, glorificaverunt Dominum per seruum
suum sanctum Albeum.

U xviii. In' illis quoque regionibus vir et mulier pessimi peccaue-
runt in sanctum Albeum, detrahentes ei coram omnibus sine causa*.
Pro hac causa ad penam ducti sunt, et occisi. Audiens autem Albeus
quod illi occisi essent, valde contristatus est. Accessit vero ad eos, et
orauit pro eis ad Deum, et suscitauit illos a morte ante omnes ; quia-
pro honore eius traditi sunt morti. Tunc onines dederunt gloriam
Dco, videntes magnum miraculum.

ir xix. Eodem^ tempore sanctus Albeus invenit in quadam ecclesia
sacerdotem stantem ante altare, et volentem offerre sacrificium ; set
non potuit, quia tenebatur lingua eius. Tunc Albeus circumspiciens
populum qui erat in ecclesia, vidit inter eos quandam mulierem
pregnantem. Tunc spiritus prophetie repleuit sanctum Albeum ; et
dixit sacerdoti : ' Ideo"^ non possis loqui, quia voluit Deus vt audiretur
prius fama de illo infante, quem habet illa mulier in \tero suo. Ipse
enim electus Dei erit, clarusque episcopus, et vocabitur Dauid.
Modo' signum habebis in hoc, quia cum audierit populus presens
hec verba, cantabis clara voce.' Cum ergo audisset populus hanc
prophetiam, sacerdos* cantauit missam ; et omnis populus vna voce
benedixit beatum Albeum, qui hanc obscuram questionem per Dei
gratiam reuelauit. Postea autem ille filius natus" est. Pater^^eius
dedit eum sancto Albeo, ut nutriret eum Deo. Ipse est Dauid,
sanctus episcopus", cuius reliquie requiescunt in ciuitate Chell '^ Muni,
que est in Britania.

1 XX. Post" hec sanctus Albeus, quasi apis prudentissima, cum
mellis onere ad suam patriam, Hiberniam, Deo comite reuersus est.

' Samson nom. om. R. - valde et bis T m. pr. ' = S § 20 ; R- u.s.

* The words 'detrahentes . . . causa ' are not in S R, and are clearly a
later addition. They are in Ir. ^ = S § 21 ; R- u.s. cf. C. B. S. p. 120.

' Ir. p. 107. ' modo enim M ; ' Sacerdos enim coram episcopo non debet,

nisi illo iubente, celebrare.' Cumque mulier illa extra ecclesiam esset, statim
saccrdos ciara uoce obtulit etc. S ; and practically R. ^ sac, on margin

after nihsaiit M. * bis M m. pr. "> Et pater M. " est enim s. D. ep. M.
'» Ceall M. '3 = S § 22 ; R2 f. la^-J.

54 VITAE SANCTORVM HIBERNIAE

Cumque venisset ad mare, benedixit illud ; et cum serenitate magna
sine ulla offencione in naui vilissima ipse et omnis populus suus
trans mare nauigauerimti ; et in aquilonali parte Hibernie portum
tenuerunt. Ibi autem, iubente sancto Albeo, vnus de familia ipsius,
Colmanus- nomine, cellam edificauit, que dicitur Chell Ruaid'.
Cumque locus non haberet aquam, sanctus Albeus quendam ibi
lapidem benedixit in nomine omnipotentis Dei, et ex eo aque riuulus
statim prorupit. Tunc sanctus Colmanus ad Albeum dixit : ' Modica
est aqua ista.' Cui Albeus ait : ' Ouamuis modica' est, semper non
deficiet, et riuulus eternus erit usque ad finem mundi huius'.' Vn-
f. IJ3'' de I nomen fluuii " dicitur Buanann Chille Ruaid', id est indeficiens
riuulus Chelle Ruaid".

T xxi. Postea' rex illius regionis, que dicitur Dal Aride'", et de
illa gente origo sancti Albei erat, bellans contra Connachtos" illis
diebus, ipse versus'^ [est] in fugam magnam, et tres filii eius" occisi
sunt. Habensque corpora illorum, venit ad" Albeum dicens : ' Ecce
ego, miser homo, veni ad te, sancte Dei, vt mihi auxilium prestes ; quia
audiui quod facis magna mirabilia.' Ille autem rex vocabatur
Fintanus, et gentilis erat. Cui Albeus ait : ' Si tu cred[id]eris, et
baptizatus fueris, diuinum auxilium rogabo pro te et filiis tuis.'
Tunc rex credidit, et baptizatus est'^ Sanctus vero Albeus accessit
vbi erant filii, et orauit pro eis ad Dominum lesum Christum.
At illi viui " surrexerunt ad patrem suum ; et illi omnes firmati
sunt in fide Christi ''''. Tunc Albeus illos benedixit, et ait eis :
' Quia vos credidistis in Christum, superabitis inimicos vestros.'
Illico autem ille rex secundum verbum sancti Albei perrexit ad
bellum contra Connactos, et vindicauit in eis iniuriam suam ; accipi-
ensque obsides, cum triumpho magno ad domum suam gaudens
reuersus esf .

ir xxii. Sanctus'' vero Albeus circuibat totam Hiberniam, predicans
baptismum ; et multos ibi ™ conuertit ad fidem, set non omnes ; quia

' According to S R they crossed on foot. ' Collanus S. ^ Ceall

Ruaidh M ; Cell Roid S. ' madica T. ^ huius raundi IVI. ^ fluuius T.

' M re|ieats the name : Bvanan Cille Ruaidh on the margin in red ; Buanan,
id est perpetuus R. » Celle Ruaidh M. = = S § 25 ; R^ u.s. '» Dal n-

Araidhi M ; Fintan Find S rttyf/. ; nomine Furudranus Albus R a(/</. " gentem

Connactorum S ni. pr. ; Kyanactorum S m. sec. ; que Kyannachta dicitur R.
'^ Ir. p. 108 ; versus est ipse M. '^ et regina S add. ; et uxor R.

" sanctum M add. '^ S R say nothing of the kings heathenism and conver-
sion. '^ om. M. '^ et crastina die reginam resuscitauit S; and

practically R. " Here S §5 26, 28 ; R- f. 133" tell how Ailbe raised (a) the

Dalradian chiefs fatlier, who had been decapitated ; [b) tvvo horses of Aengus
mac Nadfraich, king of Munster [at Pisalbe S; ? Lis Albe or Inis Albe].
" = S § 29 ; R'^ u.s. '^" Here there is a lacuna in M, caused by the loss of

a leaf.

VITA SANCTI ALBEI 55

voluit Dominus omnipotens ut beatus Patricius episcopus, qui • post
Albeumin Hiberniam venit, conuerteret omnesad fidem Hibernences.
Et ita factum est. Nam Patricius episcopus totam Hiberniam a gen-
tiiitatead fidem et baptismum conuertit. Cum beatus Albeus audisset
quod Patricius regem Memonensium, Engussum filium Nefrich, con-
uerteret ad Christum, ac esset cum eo in ciuitate regali Casel, venit
ut eos salutaret. Rex autem et Patricius gauisi sunt in aduentu
Aibei ; et ille est gauisus eos videns. Ibi vero accepit Patricium
magistrum suum ' sanctus Albeus ; quia valde erat humilis. Tu[n]c'
re.K Engus et Patricius ordinauerunt ut in ciuitate et cathedra sancti
.\lbei esset arciepiscopatus omnium Memonensium semper.

ir xxiil. Quadam die quedam mulier que * oculte ' peperit per
adulterium, ducta est ad beatum Patricium, ut indicaret quis esset
pater filii sui ; et illa noluit indicare. Tunc beatus Patricius ait ad
sanctum Albeum : ' Angelus dixit mihi, quod per te ista questio
soluatur.' Dixit sanctus Albeus : ' Per verbum angeli tibi obediens
ero.' Et ait : ' Ducantur ad me omnes viri qui habitant in una villa
cum ea.' Et uenerunt omnes nisi vnus. Dixitque sanctus Albeus eis :
' Est in agro vnus, qui non venit vobiscum.' Ille vero auriga erat ; et
mirati sunt omnes de tali prophetia. Veniens* ille, adductus est
infans ad sanctum Albeum, et baptizauit eum. Dixitque ei : 'Vade
modo ad patrem tuum, et ostende illumnobis.* Statimautem surrexit
infantulus, et perrexit ' [a]d ' aurigam, et dixit ad populum : ' Hic
est pater meus.' At ille homo confessus est, quia verum testimonium
dixit infans sibi. Tunc omnes dederunt gloriam Deo in reuelacione^
questionis huius.

ir xxiv. Quodam' die cum Albeus | et Ybarus' episcopus am- f. 134''
bularent per campum Femin, venientes ad ciuitatem Casel, ut
alloquerentur ibi Patricium episcopum, et Engusum regem, dixit
sanctus Albeus ad Ybarum : ' Tu* prior precede, pater, ante nos ; et
saluta homines more dominorum.' Cui Ybarus' ait : ' Si melius
fuerit, fiat.' Tunc angelus ad sanctum Ybarum dixit : ' Non tuum est
precedere, set Albei.' Precedens sanctus Ybarus quasi vnum gressum
lumen oculorum amisit. Tunc ipse dixit Albeo : ' Benedic oculos
meos, et videbo lumen.' Di.\itque sanctus Albeus benedicens oculos
eius : 'Deus vnus, Deus trinus, sanet te, et reddet tibi lumen oculorum
tuorum.' Statim autem aperti sunt oculi eius, et lumen vidit. Postea
vcro, precedente sancto Albeo, venerunt ad Casel.

' Ir. p. 109. ^ 'na anmcharaid do Ir., i. e. as his confessor. ' Tunc

Patricius obtulit Albeo omnss uiros Muminensium, ut esset eorum patcr, et
regera Engussum in manum Albei S ; . . . tradidit potestatem suam Helueo
super Momonenses. sicut ipse recepit a papa super omnes Hibernenses etc. R.
« Ir. p. no. 6 reual. T. « = S 5 31 ; R^ f. 133^ ' Ymar s!

' qui senior es R add. ' Ymarus, . . . qui erat senior S.

56 VITAE SANCTORVM HIBERNIAE

IT XXV. Cumque' sanctus Albeus reuerteretur de Casel, occurrit ei .
Enna ^ abbas dicens : ' Reuertere mecum ad regem, et quere mihi
ab eo illam insulam, id est Aru ', ut in nomine Domini faciam ibi
monasterium.' Tunc reuersus sanctus Albeus ad regem, salutauit
eum, dicens : ' Illam insulam positam in occiano maris da nobis, ut
edilicamus ibi monasterium.' Rex ait : ' Non vidi, nec audiui, qualis
et quanta sit illa insula ; et ideo * nemini eam dabo, ut prius sciam
quomodo sit.' Tunc virtus diuina fecit regem videre totam illam
insulam per longa spacia terrarum ^ ; et sciuit qualis et quanta fuit.
Tradidit autem rex sanctis insulam Aru ; et sub sancto Albeo sanctus
Enna construxit ibi egregium monasterium ; et sub vno nomine
nominatur et insula, id est, Aru. Et magna est illa insula, et est terra
sanctorum ; quia nemo scit numerum sanctorum qui sepulti sunt ibi,
nisi solus Deus.

TT xxvi. Sanctus " Albeus ad visitandam sanctam Brigidam, que fuit
in Campo' Liphi, perrexit ; et mansit apud eam aliquibus diebus,
vacantes misteriis Dei, et loquentes diuina verba inter " se ' cotidie.
Cum autem in oracione essent in vno loco aliquo die sanctus Albeus
et sancta Brigida, vas vitreum de celo plenum vino iactatum est inter
' eos ' ; set propinquius fuit sancto Albeo. Accepit autem Albeus
illud, et dedit sancte Brigide. Tunc gratias egerunt Deo. Et venit
inde beatus Albeus ad fines Memonensium, accepta licentia a sancta
Brigida.

T xxvii. Cum ' ergo venisset sanctus Albeus in propinquo fluminis
nomine Berua, quod est in terra Laginensium, vir bonus, id est filius
Dara', vlulans et lacrimans venit ad eum, dicens : ' Vir Dei, miserere
mee miserie ; ecce vnicus filius meus modo in flumine isto mersus
est ; et ideo cor meum valde torquetur. Rogo ergo, ut in nomine lesu
Christi, cui credimus, ores pro eo ; et spero quia Deus suscitabit illum
pro te.' Audiens sanctus Dei hec verba, et videns miseriam eius,
commota sunt viscera eius misericordia, et dixit illi : ' In fide tua
rogabo pro eo ; et Deus faciat, quod sibi bonum esse videtur.' Tunc
sanctus Albeus flexit genua, et precatus est Deum diligenter; et,
iuuante Deo, ille viuus et sanus ante omnes surrexit. Vnde dicitur
ille locus vsque hodie Ath Dara ', id est vadum'" Dara', vbi ille
mersus est.

f. 134'' 1F xxviii. Quodam" tempore cum | esset sanctus Albeus in loco qui

1 = S § 32; R' u.s. ' Endeus Arne S. ^ insulam Arne S. * Ir.

p. iu. 5 distabat enim a Caselo plus quam quinquaginta railiaria R adcl.

(about 84 English or 67 Irish miles). * = S § 24 ; R^ f. 132'' ; not in Ir.

In S and R this section is preceded by the story (S § 23 ■) how Ailbe supplied
Brigit with shecp. •> Currech S. s = S § 27 ; R^ f. i^s". » In T

this word might be read Clara ; in S it is clearly Dara; and so in Ir.
10 vadus T. " = S § 33; R* f. 133^

VITA SANCTI ALBEI 57

dicitur Cliiain Damdaim', venit ad eum sanctus SinchelP, ut sibi
locum qucrcret sanctus Albeus" ad habitandum. Tunc sanctus
Albeus ad cgrcgium discipulum suum Quennan* dixit : ' Deus misit
ad nos sanctum Sinchell ; et demus illi locum nostrum cum omnibus
que habemus ibi ; et Deus prebeat nobis alium locum pro eo.' Tunc
assignauit Quennan sancto Sinchell totam ccllam cum omnibus que
ibi erant. Postea venit inde sanctus Albeus ; et precepit suis disci-
pulis ut nichil secum tollerent de illa cella. Vnus autem puer' occulte
rapuit inde vnum vasculum eneum, non curans de precepto sancti
Albei. Cum ergo venissent ad quendam locum, dixit sanctus Albeus
illi puero: ' Cur fecisti furtum nobiscum ? ' Tacente illo, dixit ei
bcatus Albeus : ' Da mihi vas quod furatus es de uasculis sancti
Sinchel.' Tunc ille inclinans se ad pedes sancti, posuit vas ante eum.
Accepit autem sanctus Albeus vas in manibus suis, et '^ iterum posuit
super terram. Valde enim doluit inde sanctus Albeus, quia longa via
fuit inter se et illum locum de quo vas sublatum est. Videns quoque
Deus omnipotens anxietatem mentis sancti Albei fuisse in feruore
caritatis, fecit illud vas volare per multa spacia terrarum, vsque ad
locum suum. Omnes qui viderant hoc miraculum Deo gratias
egerunt ; sanctum vero Albeum timuerunt, et Christum amauerunt.

ir xxix. Post' hec venit angelus Domini ad sanctum Albeum
dicens: 'Veni, et sequere me, ut ostendam tibi locum resurreccionis
tue.' Cumque venissent ad locum vbi nunc est sepulchrum sanctis-
simi Albei ', dixit angelus Domini ad eum : ' Hic sepelieris ; et in hoc
loco maxima ciuitas in honore tuo erit ; et hic per te multa miracula
Deus faciat post obitum tuum, et in vita tua.' Et hoc dicens, euanuit
ex oculis eius. Ibi sanctus Albeus triduanum ieiunium egit^; et
expleto ieiunio dixit sancto Cehennan'": ' Vade ad dextram tuam,
et quodcumque inveneris ibi", affer tecum.' Exiens vero ille,
invenit prandium a Domino missum ; id est panem candidissimum,
et partem piscis assati ; et sumentes, gratias Deo egerunt. Deinde
venit angelus ad sanctum Albeum, et duxit eum secum ad locum vbi
nunc est crux egregia, que vocatur crux angelorum, eo quod fre-
quenter locuti fuissent angeli ibi cum sancto Albeo ; et dixit ei :
' Sede hic, et edifica ecclesiam Deo, quia in hoc loco magna ciuitas
erit in nomine tuo, sicut predixi tibi, que vocabitur Ymlech Ybuir.'
Et factum est ita sicut dixit angelus.

' Cluoin Daymh qui est in Ethar Liki S; Cluain Daymh prope (luuium . . .
Liphy R ; Cluain Daim Ir. Tlie reading in Ihe text is probably due to ditto-
graphy. - Sinkell Camni S (read : Camm). ^ Ir. p. iia. * uni

ex suis . . . episcopo Kyenan S ; Kennano discipulo suo R. * ep_ Kyenan S ;
ep. Kyennani R ; pueriliter agens R aUd. * possuit illud ante ianuam

ccclesie S R. ' = S § 34 ; R- u.s. « Fert n-Ailbei, ad orientalem

partem Imlachi S; Fert n-Eaylbi R. » Ir. p. 113. '» Kyenan S.

" iuxta ripam fluminis S R.

58 VITAE SANCTORVM HIBERNIAE

1[ XXX. Quodam' die filia illius hominis, cuius regio fuit ille locus
quem signauit angelus sancto Albeo, seminauit iacintinum^ ibi contra
voluntatem beati Albei. Sanctus autem Albeus ^ nolens ut venirent
mulieres ad opera sua tam propinquius ad se et discipulos suos,
orauit ad Deum ; et illud iacintinum versum est in linum *. De cetero
vero nec illa nec alius contendit agrum illum contra voluntatem
sancti Albei.

1[ xxxi. Quodam ^ tempore ambulans sanctus Albeus in ° terra Hua
Carpre et Hua Conu[i]ll, venit ad quasdam virgines, que eum hilariter
receperunt, et obtulerunt ei suum locum, id est Acah Cumrech '. Ille
vero sanctimoniales nutrierunt quendam puerum, nomine Cum-
menus ', filium Echdach ; cuius' vita fuit contra Deum et contra
sanctas virgines. Nam quando virilis fuit, recessit a virginibus, et
effectus est latro nimis, et arrogans in sua milicia. Rogauerunt ergo
f. 134 ■" sancte | moniales sanctum Albeum ut predicaret verbum Dei illi, si ^"
potuisset conuertere eum de errore suo. Predicans Albeus illi diuina
verba, ille dixit : ' Dimitte me ire hodie quocunque voluero ; et cras
ego faciam quod mihi dixeris.' Habens licentiam, ille exiuit illa die
cum sociis suis ; et visum est illi quod invenirct suos inimicos in
agro, et decollauit, ut putabant, "capita' eorum, [et] detulerunt secum.
Set cum reuersi essent, viderunt ligna in manibus suis, que visa sunt
prius capita occisorum esse ; et similiter ipsa corpora ligna apparue-
runt. Ille homo ait " : ' Scio quod Deus fecit per sanctum Albeum,
ut ambularent contra nos ligna in forma hominum ; et ideo que dicat
mihi Albeus, faciam.' Et inclinauit se ad pedes Albei, et obtulit ei
agrum suum, et dignus effectus est postea.

ir xxxii. Alio '^ tempore venit sanctus Albeus ad quendam heri-
mitam qui vocabatur Mac Chire " ; et ille dixit Albeo : ' In hoc loco
prope non habemus aquam.' Tunc Albeus et herimita foras exierunt,
et, orantibus illis, fons clarus a terra erupit, qui ibi pluit vsque 'hodie'.
Gratias agentes Deo, recesserunt inde sancti '*.

ir xxxiii. Sanctissima^^ virgo Scletha" filia Mec Chier" misit nun-

' = S § 35 ; not in R. ^ holus iacintinum S ; roslin Ir., i. e. flax seed

(vide Cormacs Glossary s.v. ross). ^ iacintina uestimenta odiens, et seculi

ornamenta respucns S. * j doroighncdur croinn gin torad don lionsin Ir.,

i. e. and that flax was turned into barren trees. '' = S § 36 ; R f. 133'' ; not

iu Ir. « in regionibus Fithgente S. '^ Aiketh Kerech S ; de Achad

Cayrach .i. de colle ouium R. ' Cummine S. ^ qui uotum pessimum

uouit, scilicet dibherc S ; qui factus est princeps latronum R. ^" ut diabolicum
illud uotum relinqueret S ; ut malam suam uitam emendarct R. " sanctus

Helueus fecit hec, et delusit sensus nostros R. ''^ = S § 37 ; not in R.

'^ ad ciuitatem Ultani, ut ibi uisitaret alumpnum suum, scilicet Mac Creky S ;
above read Mac Criche. " Here S § 38 ; R- f. iss"* add how Ailbe sent two
stags to plough Ibr S. Squieth filia Mechair [Squilha R], at Firt Squethe S.
15 = s § 39, R- U.S., Ir. p. 114. '^ Squiatha S ; above read Scietha.

" ingen do Mac lair Ir.

VITA SANCTI ALBEI 59

cium ad sanctum Albeuiii, ut ipse mitteret scriptorem ad eam ad
scribendos libros quatuor euangeliorum. Misit enim ; et scriptor
scripsit duos libros ; et postea infirmitate correptus mortuus est.
Audiens bcatus pontifex Albeus quod ipse egrotaret, statim perrexit
ad illum, et invenit cum mortuum. Orans sanctus Albeus et sancta
Scletiia pro eo, dixit ei sanctus Albeus : 'Surge modo, frater ; quia
Dcus donauit animam tuam nobis, ut scribas alios duos libros evange-
liorum, quos non scripsisti. Set ' scito ' quod statim postea morieris ' '.
Ad hanc vocem surrexit ille ; et postquam scripsit illa duo evangelia,
ilico- mortuus est. Corpus autem eius duxerunt discipuli Albei, et
sepelierunt in monasterio Albei, quod est in ciuitate ipsius Ymleac.

•T xxxiv. Sanctus' vir, Mundanus nomine, in cuius honore est illud
monasterium, id est Tuam Dindach *, duos boues ad arandum a sancto
Albeo postulauit. Misit autem Albeus ei duos boues pulcherrimos
albos, auribus rubris. Boues autem recto itinere, nemine ducente,
perrexerunt ad Mundanum°. Sicque omnibus annis ad sanctum
Mundanum ° boues, nemine ducente, tempore arandi veniebant ; et
post araturam similiter reuertebantur ad Albeuni. Contigit vero
quodam die, vt quidam homo illos boues vellet iugulare". Cum autem
cleuasset ille manum, fracta est lancea in manu eias ; et quedam
particula exiliens de lancea fregit oculum eius. Tunc ille egit peni-
tentiam, et obtulit agrum suum sancto Albeo ' ; exieruntque boues
incolumes ab eo*.

U XXXV. Alio' tempore cum sanctus Albeus in regionibus Con-
nactorum ambularet, tunc rex illius regionis '" voluit occidere quen-
dam vinctum, qui apud eum erat ligatus. Tunc misit Albeus vnum
de discipulis suis " ad regem, ut vir vinctus sibi a rege dimitteretur.
Rex vero spreuit nuncium sancti Albei, et iussit illum vinctum cruci-
figi"'. Ille autem nullo modo crucifigi potuit ; et eodem momento
filius regis mortuus est. Tunc vocatus Albeus ad regem, dedit ei rex
hominem illum et agrum, ut edificarentur ibi ecclesie Dei ; et rogauit,
ut suscitaretur filius suus. Orans sanctus pro filio eius, statim sur-
rexit viuus ; et ibi multi crediderunt in Christum per sanctum Albeum,
et baptizati sunt.

ir xxxvi. Erat " in eadem regione Connactorum fluuius sterilis,

* set . . . morieris om. S R. ^ S and R do not make him die at once.

' = S § 40 : not in R. * Modan, qui habitabat in Thoira Dindach S ; a

tTuaim iochtair Ir., i. e. at Lower Tuam. ^ Modanum S. ^ because

they trespassed on his land ' iuxta insulam Ybdan ' S. ' et uocatur Inis

inTn^a n-Dam S, i. e. the isle of the oxen. ^ HereS^^r: R^ f. 131** tell hovv
Ailbe with his staff produced vvater from a rock at Enach Daulrigi [Dalrigi R].
' = S 5 42 ; R^ u.s. " Ir. p. 115. " do chuir easbudh dia muinntir

Ir., i. e. sent a bishop of his retinue ; cum baculo suo S R aiid. " Tunc

baculus Albei circa uirum uinctum datus est, et . . . nuUo modo etc. S ; and
practically R. *' = S § 43 ; R- u.s.

6o VITAK SANCTORVM HIBERNIAE

f. 134 ^ pisces non habens. Gens autem | illa rogauit nctum Alb um ut bene-
diceret in nomine Dei viui illum fluuium. Benedicens sanctus Albeus
aquam in nomine Patris omnipotentis, ostendit^ eis quinque loca in
flumine, ut in ipsis facerent capi pisces. Ex illa autem die nimia
piscium copia est fluuius repletus. Et illa gens firmata est a sancto
Albeo in fide catholica, et construxit quinque cellas in honore sancti
Albei''.

ir xxxvii. Quodam ' tempore misit sanctus Albeus duos sanctos
viros, id est Lugith et Sailchin ', pro aliqua causa ad Romam ^ et cum
eis bonum ministrum, Gobbanum nomine, in cuius honore est mona-
sterium quod vocatur Cenn Sali '. At illi dixerunt sancto Albeo :
' Nobis fiat a te peticio nostra; id est, uf a Roma salui et leti ad
Hiberniam reuertamur.' Tunc promisit illis ' sanctus Albeus in
nomine Christi, ut ita venirent. Factum est autem nauigantibus illis,
minister eorum Gcbbanus' mortuus est in naui. Tunc sanctus
Lugith ''' dixit : ' Nos cibum non gustabimus, donec fiat nobis, quod
promisit Albeus in nomine Christi.' Cum autem tribus diebus et
tribus noctibus ieiunassent, minister Gobbanus reuixit, et dixit illis"
multa testimonia de sancto Albeo, et ait '^ : ' Animam meam propter
promissionem sancti Albei iterum in corpus meum Deus misit.'
Postea '' autem salui et leti de Roma ad Hiberniam reuersi sunt.

ir xxxviii. Alio" tempore sanctus Albeus exiuit in finibus Osargi",
et requieuit ibi solus tribus diebus et tribus noctibus. Rex autem
illius regionis "■' in quarta die venit ad eum ; et salutans, optimus odor
de ore sancti Albei egrediens" inebriauit regem; et opressus sompno
dormiuit tribus diebus. Postquam autem " surrexit rex, dixit ei
sanctus Albeus : ' Adhuc non fecisti triduanum ieiunium ; et ideo
hoc contigit tibi.' Rex vero se religiosum esse promisit.et ita fuit";
illum autem locum, id est Ymlech -", Scanlan °' obtulit sancto Albeo.

ir xxxix. Ambulans''' sanctus Albeus in eadem regione ambulabant
cum eo quedam sanctimoniales, id est Bige'^ et Betach -''. Contigit
autem vt infirmaretur quedam sancta monialis ^^ apud illos in via ;

^ -dens T. '^ Here S § 44 tells how Ailbe marked out the foundations of a
house (not in R). ' = S § 45 ; R' u.s. * L. et Keilchenne, qui sunt

hi [ = in] Formuig S. ^ ut nouum ordinem celebrandi a Roma deducerent

S ; and practically R. ^ cum eis cocum . . . scilicet Mogopoc, qui est hi

[= in] Kin Sali S. "^ ' ut . . . Hibernia sine dolore et morte fiat, donec

. . . reuertamur ' S. * Here M resumes aftcr the lacuna. ' cocus

eorum Gopbanus S. " Lughaidh M ; Lugidius S R. " Ir. p. 116.

12 om. T. " post T. » = S § 46 ; R» f. 134''. "> Osraighi M ;

ad Durn Arann S aM. ; Dayri Arand R. '» Scanlanus [Scaln- R] Magnus

S R add. " spiritualiter R add. " 01«. T. " 7 do imthig a n-ord

iarsin Ir., i. e. and went into orders afterwards. ^** Ymleach M ; Imbliug S.

" Scannlain M. =2 = S § 47 ; R" u.s. «s ? Brige M. " Bethach M ;

Bithech et Barrach S ; Brighe 7 I3erach Ir. ^» sanctimon- M.

VITA SANCTI ALBEI 6r

que importune qucsiuit lac, ut gustaret. Non' invento ibi lacte,
viderunt ceruam euntem de silua, et vocauit eam Bige^: et cerua
cxpectauit initissime. Aitque Bige ' ad quandam sanctimonialem :
' Vade, et niulge ceruam, et de lacte eius sanabitur soror nostra." Et
statitn ut gustauit uirgo lac, valida surre.xit. Tunc murmurauerunt
discipuli sancti Albei contra virgines in hoc miraculo*; et venit
angelus Domini ad Albeum, dicens ei : ' Ne " sis invidus contra virgines *
Domini, sicut sunt discipuli tui. Nam si volueris, ut mons iste de
loco ad locum exeat, statim obediet tibi ; et nichil impos[s]ibile est
sub celo in miraculis tibi.' Et ait : ' Christus, filius Dei, ita promisit
seruis eius; et tu es seruus Dei probatus.' Et hec dicens, recessit.
Virgines, et ceteri qui erant ibi cum sancto Albeo, gratias Deo
egerunt.

ir xl. Quodam' die venerunt hospites ad sanctum Albeum, et valde
erat frigus. Sanctus autem Albeus audiens eos | frigidos esse, f. 135°
misericorditer dixit ministro, qui fuit ante eum : ' ToIIe cito prunas
ignitas ad hospites, et misericordiam in nomine Christi faciamus
illis.' Pius discipulus ad verbum sancti magistri, non habens va-
sculum in promtu, accepit prunas cum manibus, et posuit in sinu suo.
Prestauit vero gratia Diuina illi, quod non solum manus et vesti-
menta non sunt combusta, set nec quidem extremos vestis pilos
ignis attigit.

ir xli. Sanctus' iam Albeus volens fugere homines, et videns se
honorificatum esse apud homines omnes, et cum essent plurima
loca sub eo, ad insulam Tile' in occiano positam nauigare decreuit,
ut ibi viueret Deo secrete solus. Set nutu Dei Engus '", rex Casseil ",
hoc prohibuit ; nam ipse rex ordinauit custodes custodire omnes
marinos portUs'-, ne sanctus Albeus fugeret ab hiis quos per bapti-
smum et per predicacionem Dei filios fecit ^'.

1 xlii. Quodam " tempore venit egregius et sanctissimus diaconus
Nessanus ad sanctum Albeum, ut interrogaret eum de^quibusdam
questionibus. Mos erat sancto Albeo ut ab hora nona vsque ad
terciam diei sequentis remaneret solus, vacans diuinis orationibus,
et nullus audebat ire ad eum, excepto ministro hospitum ". Cum

' et non M. 2 Brige M. s ^^ M. * hoc audiens Ailbe, . . . ipse

similiter . . . mulsit ceruam S add. ; and practically R. 5 Minima miracula

feminis relinque, et illa aspicere noli ; feminarum enim propria sunt. Nam si
etc. S ; and practically R. Mr. p. 117. ' = S § 48 ; R= u s. not

in Ir. « = S § 49; R- f. 134«:. 3 romine Tele S ; nomine Inis Cele R;

an oilen Tile Ir. 1« Aen- M. " Cassel M. « nam omnes p. mar.

ipse r. ordinauit custodire M. " Tunc Albeus xx" duos uiros in e.^iiliura supra
mare misit [sine rate Rl S R add. » = S § 50; not in R. 15 utrum

oblationes hominum acciperet. an repelleret S. '« ^^i^^ teachtaire Pe Ir.,

i. e. except a mcssenger of God.

62 VITAE SANCTORVM HIBERNIAE

aiidisset beatus Albeus a ministro quod veniret Nessanus, dixit ei :
' Vade ad Nessanum et liunc versum Scotica lingua canta ei ; et cras
ego loquar cum eo. Et ille uenit et cantauit :

' Danae Dee nis frithchoirthi,
Selba forru niscorthi ;
Attoberthar na gabae,
Sech ni[t] muide nu[d] chele.''

Crastina autem die sanctus Albeus et sanctus Nessanus locuti sunt
de misteriis Dei, et questionibus quas Nessanus querebat sibi solui.
Accepta ergo licentia post aliquos dies sanctus Nessanus perrexit
viam suam.

^ xliii. Alio' tempore grues multe in vnum agmen collecte sunt,
et valde nocebant hominibus, commedentes multum fenum et grana.
Tunc plebes de plaga illa magna clamauerunt ad Albeum, dicentes :
' Adiuua nos, quia grues deuastauerunt regionem, et in nullo eas
compescere possumus. Tunc Albeus audiens rem inusitatam, misit
ministrum suum, nomine Buiairnen', ut grues in custodiam deduceret.
Exiens ille grues velut oues ante se abigens, in custodiam reclusit.
Sequenti autem die exiit sanctus Albeus, ut salutaret grues, dicens:
' Recedite a finibus istis, et dispergite turbam vestram in diuersis
locis.' Statim vero obedientes, huc illucque in gronnas diuiserunt
se, sicut dixit eis sanctus Albeus.

H xliv. Quodam* tempore homines illius regionis, id est Arath %
cum suo duce venacionem fecerunt, ut lupos a finibus suis repellerent.
Vna autem lupa direxit cursum suum ad locum in quo erat Albeus ;
et", sequentibus eam equitibus, posuit capud suum in sinu sancti
Albei. Albeus vero dixit ei : ' Ne timeas ; quia non sojum tu libera-
f. 135' beris, set catuli tui venient ad te | incolumes.' Et ita factum est. Et
ait Albeus' ; ' Ego apud vos nutritus sum in infancia ; et bene fecisti,
quia in senectute mea venisti ad me. Nam ante me cotidie ad

' I give this verse from S in wliich it is less corrupt than in the other two
MSS. It may perhaps be translated thus : ' The gifts of God, do not reject
them ; possession of them, do not refuse it. What is oflered to thee, thou
raayest receive; only thou are not therefore greater than thy fellovv.' (This
translation is partly due to Zimmer, Gott. gel. Anz. 1891, p. 168.) It will be
seen that the verse is an answcr to Ncssan's qucstion in S ' utrum oblationes
hominum acciperet, an repelleret % which M T have obliterated. In M T the
verse appears as follows : ' Donneitheach nis frithcor, 7 sealba [sealbaidh M]
for tun no scuch otliar tart nangaba seach minnide in cealla [sealla M].' Both
MSS. give the following Latin gloss interliued : ' id est, ne inuenias cor tuum
ad periurium, et posside liin, id est ueritatem ; id est depone a te morbos pecca-
torum commissorum ; i. e. preterita peccata mitiga et diminue, uel plange in
cella tua' — which is all the merest guesswork. ' = S § 51 ; R- u.s. ; not

in Ir. ' Buairnen M ; Briarne S ; Briarneum R. < = S § 53 ; R- u.s.

■* Ara M ; gens Arad S ; populus Aradensium, id est illius terre que Ara dicitur
R ; Ara Cliach Ir. « Ir. p. 118. '' Et ait A. o»<. T.

VITA SANCTI ALBEI 63

mcnsnni ' pancm commedetis, et ncmo nocebit vobis.' Ita lupi cotidic
veiiiebant- ad sanctum Albeum, et commcdebant' ante eum ; et postea
reuertebantur ad loca sua. Et nemo nocebat illis ; nec ipsi nocebant
alicui.

11 xlv. Cum * esset sanctus Albeus in finibus illius regionis, id est
Corcumruad', habebat sedem iuxta mare, in qua orabat ad Deum,
et Dei mirabilia cerncbat. Inundacio maris cotidie circa scdem Albei
veniebat, et in altum surgebat ; nec tamen in sedeni vbi erat sanctus
Albeus, intrare audebat.

ir xlvi. Alio ^ tcmpore cum sanctus Albeus sedisset in eadem
regione' super ripam maris, viderunt nauem eream habentem circa
se velamen, de occeano ad se venientem, vocesque cantancium in
choris ' audiebant in ea ; procul autem ab eis supra mare illa nauis
stetit. Tunc misit sanctus Albeus vnum de discipulis suis, ut salu-
taret eos ; set nullum responsum datum est illi. Similiter omnes,
vnus post vnum, nauigauerunt ad nauem ; et nulli eorum responsum
est de naui. Postrenio autem beatus Albeus in suis ficonibus super
mare ambulans perrexit ad eos, et apertum est velamen ei ; et in-
gresso sancto nauem, statim reuersa est in occeano. Discipuli vero
Albei videntes hoc, fleuerunt valde ; donec angelus Domini dixit
eis : ' Nolite contristari ; seruus Dei, patronus vester Albeus, reuer-
tetur ad vos.' Commanentes ibi fratres fere tribus horis, nauem ad
se venientem iterum viderunt. Descenditque statim Albeus de naui,
portans in manu palmitem cum fructu ; et honorifice habebatur
palmes ille apud Albeum tribus annis. Postea' istum'" palmitem
angelus Domini abstulit a" sancto Albeo, dicens : 'Miles Christi,
Albee, vade ad ciuitatem tuam Ymlech ; quia tempus migrandi tibi
de hoc seculo venit, ut ibi '- sepelieris, sicut dictum est tibi a
Domino.'

11 xlvii. Tunc " beatus Albeus venit ad ciuitatem Ymlech ; et statim
dolore correptus est. Letus autem erat sanctus Albeus ; omnis vero
populus, et omnes Hibernenses tristes erant". Tunc perhibuerunt "
angeli Dei apparentes ante omnem clerum, quia sanctus Albeus tota
Dei mandata die noctuque '° compleuit. Sanctus quidem Albeus,
postquam multos populos baptizauit, et conuertit plurimas gentes
ad fidcm Christianam, et ecclesias multas construxit in nomine
Domini ; et postquam crucifixit se ipsum in vigiliis nocturnis, in

' cura nostris fratribus S add. - uen. cot. M. ' cum fratribus S R

add. * = S § 53 ; R- f. 134'' ; not in Ir. ' -ruadh M ; Corchum-

drueth S. « = S § 54 ; R- u.s. ' in finibus Corchudruoth S;

Corchumrad R. * choriis T. ' Ir. p. rig. '» illum M. " oni. M.

'2 om. T. " = S § 55 ; R- f. 135°. '» erant tristes M. '^ pro- M.

" nocteque M.

64 VITAE SANCTORVM HIBERNIAE

ieiuniis triduanis, in orationibus as[s]iduis^ inter angelorum choros
suauia carmina canencium migrauit ad Dominum lesum Christum,
cui est honor et gloria, in secula seculorum. Amen.

ir EXPLICIT VITA SANCTI AlBEI
ARCHIEPISCOPI ET CONFESSORIS

' Into this character of Ailbe R inserts the following curious disquisition :
Archa . , . teslamenti noui et ueteris luit. In ipso enim, tanquam in archa illa
mistica, erant due tabule uirtutis prudencie in euitando malo et operando bonum
erant. Similiter uirga correccionis quantum ad equitatem iusticie in eius corde
erat. Similiter urna aurea, que significat temperanciam, que plena erat in
corde eius manna spirituali, id est fortitudine, que necessaria est in perferendis
molestiis huius uite.

Vita sancti .ISarri rpiscopi (Corcagic

InCIPIT VITA SANCTI BaRRI ' EPISCOPI ET CONFESSORIS ^- '33 '

i. Sanctus^ Dei electus atque dignus pontifex Barrus de gente
Connacthorum ' silicet de nepotibus Bruin* ortus est. Comes
siquidem nepotum Briuyn ' in adulterio genuit filium nomine Amar-
genus', et assumpsit eum in comitatu suo. Ipse enim commes' post
ebrietatem deceptus, similitudine Loth, cum sua filia concubuit ; et
ipsa duos filios peperit. Et vnus eorum in ampnem proiectus est, ne
scelus hominibus appareret, quod Deum celare non potuit. Alter
uero, id est Amargenus, bestiis in deserto relictus est deuorari.
Diuina autem providencia luppa'' eum nutriuit, donec adultus fuit.
Postea autem subulci lustrantes deserta siluarum inuenerunt illum,
et adduxerunt secum ad mansionem suam ; et forma nobilissima
apparuit ipse. Interea adduxerunt eum ad commitem, qui fuit pater
ipsius. Et cognouit commes, quod filius suus esset ; et diligens eum,
assumpsit, sicut predictum est, in commitatu suo. Deinde causa
verecundie, iubente sibi patre suo, venit ipse filius, Amargenus
nomine, in provinchiam Mumenensium, et in australi parte
Momenie*, id est in regione Hua Liathain', habitauit. Et ibi semen
eius creuit in gentem magnam, vt non potuissent manere in vno loco ;
et diviserunt se per diuersas regiones Mumenie. At quedam pars
eorum ad terram ducis Raith Luyn '" venit, et de ea sanctus silicet
Barrus oriundus fuit.

ii. Hoc " signum mirabile Dominus fecit propter sanctum Barrum,
antequam nasceretur, dum adhuc in vtero matris esset. Pater enim
eius Amargenus faber ferrarius ducis Raith Luin '" erat, et ipse dux
Tyagernacus " vocabatur, qui fuit ex nepotibus Echach ^^ filii id est
Cass. In regione autem " ipsius ducis quedam puella satis pulcra
crat, quam ipse volebat habere concubinam ; et precepit ut nemo
assumerct " eam in vxorem. Quod edictum Amargenus faber, valde

' Barrini R^; no incipit in R' ; in M on the lower margin is an Irish pedigree
agreeingvery nearlywiththat inLL. 352/. 2 T f. 109" ; R' f. ii8<*, R= f. 137'*.
' -actonim T. * Briun T ; Y Bruyn Ratha R' R^. s .gen T. « comes T.
' culpa R' R2 (!). 8 Momonie T. » Liahain T ; Hu Liathan R', Hu

Lithan R=. 'o Raithm T ; rig Raithlenn Ir. " R' f. 119", R2 f. 138".

'■ Tig- T ; Ir. gives his pedigree. 's Exhach M T. '< om. T.

'» sumeret T.

66 VITAE SANCTORVM HIBERNIAE

eam amans, contempsit ; accepitque eam vxorem, et dormiuit cum ea.
At illa concepit ab eo sanctum Barrum. Hoc audiens supradictus
dux, iratus est nimis ; et uocati sunt ' ipsi ' ad eum, et ait iuuencule :
' Quis te duxit vxorem ? An ex ' adulterio occulte concepisti ? ' Illa
respondit dicens : ' Non in adulterio, set iste me duxit vxorem, et ab
eo concepi.' Tunc dux, ira plenus, iussit illos alligari ; et precepit
f. laa^^suis seruis rogum maximum facere ex lignis | aridissimis, et illos
ambos in illum ^ proiicere. Set diuina potencia hoc prohibuit ; nam
elementa 'obedierunt' Deo, repugnantes inter se, ne factum illud
consummaretur. Ignis enim extinguebatur in mirum a lignis aridis-
simis quasi humidis lapidibus. Hoc Deus fecit gratia sancti infantis,
qui clausus erat in vtero matris sue, quam illi comburere volebant.
Hoc facto narrato ante ducem, illi sunt presentati ad eum^ Tunc
sanctus infans Barrus ex utero matris sue clara voce loqutus* est,
dicens : ' O dux, opus sacrilegum et nequissimum facere disponis ;
si plus laboraueris ' in tali opere, cito morieris, et in infernum ibis.'
Tunc dux, nimis timens, dixit seruis suis : ' Expectate paulisper,
ut videamus quid sibi hic wlt, et ut sciamus quis est, qui loquitur
nobiscum.' Et sciens ipse veraciter, quod infans de vtero loqutus''
est ad eum, dimisit illi parentes suos liberos, quia Deo non potuit
repugnare ; et omnes qui ibi erant, magnificabant Deum in talibus
miraculis. Deinde post breue spatium genitus est sanctus et mirabilis
infans Barrus; et gratia Dei plenus apparuit. Et statim supradictus
dux venit humiliter videre eum ", et petere benedictionem ab eo.
Itaque sanctus infantulus salutauit ducem, rogans eum benefacere
parentibus suis. Et postea siluit vsque ad tempus congruum
infantibus loquendi ; et que petebant parentes eius a duce, reddidit
dux eis omnia. Deinde illi reuersi sunt ad regionem suam, id est
campum Dunteon' cum suo filio gaudentes, et nutrierunt filium
suum diligenter ; et boni mores mirabiliter in eo apparuerunt '.

iii. Eodem' tempore tres anachorite" de Mumenia" in regione
Laginensium fuerunt, qui aliqua causa cogente ad regionem suam
reuersi sunt ; et uenientes secus domum Amargeni, patris beati
Barri, declinauerunt ad eam, et ibi nutu diuino illa nocte manserunt ;
et videntes puerum elegantem, dixit vnus senior ex eis : ' Pulcer est
puer iste facie, set pulcrior est vera fide. Scio quod electus Dei est,
et Spiritus Sanctus habitat in eo. Vtinam esset nobiscum, et legeret ;
quia gratia Dei fulget in facie eius.' Hoc audiens Amargenus, pater

I in T. = eum T. = -tati illi T. * -cutus T. ^ -aberis T.

• qui, antcquam esset natus, minas infernales ei fecit add. R' R'. ' This

might be read Diniteon ; Dunteon T ; Achad Durbcon Ir. (recte). * Bishop

Mac Cuirb baptizes him by the name of Liian Ir. * R' f. 119'', R'' u.s. ; no

new paragraph in M or T. ^" Named Breanuin, Lochan, and Fiodhac Ir.

" Memonia T.

VITA SANCTI BARRI 67

jlliiis, dixit eis : ' Si vvltis, ducite eum vobiscum, et legat. Nos cnim
sumus parentes eius, et oflerimus eum Deo.' Seniores responderunt,
ct dixerunt : ' Non modo vcniet nobiscum, quoniam ' longius volumus
ire, et iterum huc reuerti, et redire in regionem - Laginensium ; et
tunc euntes, perget nobiscum, quia iam est hoc a Deo.' Et ita factum
est. Nam alio die sancti seniores predicti reuertentes, beatum puen.mi
a parentibus secum asumpserunt in tempore estatis.

iv. Venientes' autem in illo loco qui Scottice dicitur Munchyll
Monaidh*, sitiens puer, multum fleuit, et quesiuit potum lactis.
Tunc videntes ceruam prope in monte, vnus senior illorum dixit
ministro suo : ' Perge ad ceruam iilam, et muige eam, et potum lactis
duc puero ab ea ; quia sanctitas pueri faciet eam " mitem tibi.' At
ille confidens in verbo senioris, perrexit ad eam ; et ilia ante mini-
strum erat mitissima, sicut ad vitulum suum ; et mulsit | ille ab ea vas f. 133"
plcnum lacte, et duxit puero, et ipse bibit, et extinctus est sitis eius.
lila siquidem hora et in eodem locodixit alter eorum commitibus suis :
' Modo aptum est, vt, vbi fecit Deus tale signum mirabile pro hoc
sancto puero, illic ipse alphabetum legat, et tondeatur*' coma' eius in
nomine Domini.' Et ibi legit alphabetum, et mirati sunt omnes,
qui ibi erant, de ingenio eius ; et tonsus est secundum verbum sancti
senioris. Quando autem tondebatur, dixit senex : ' Pulcra est coma,
quam habuit iste seruus Dei.* Alter dixit senior: ' Bene dixisti, quia
nomen eius mutetur, et vocabitur Findbarr'; tamen non ita eum
nominabunt, set tantum Barra.' Ipse enim prius uocabatur Locanus';
et modo ab omnibus Barra vocatur '", sicut prophetice senex dixit.

V. In " eodem quoque die sanctus Brendanus senior septem mira-
cula preclara in Christi nomine fecit. Et cum esset in eodem monte,
id est Munchylli'^, vbi sunt cruces Brendani, amare fleuit, et postea
subrisit ". Discipuli autem eius videntes eum ita esse, mirati sunt,
dicentes: ' Pater, indica nobis cur nunc fles, et nunc subrides.' Et"
sanctus senior respondit dicens : ' Indicabo vobis, o filii karissimi, quia
ideo subrid[e]o, quod propter quendam puerulum, qui nunc prope
nos consistit, Deus fecit magna mirabilia, et adhuc plura faciet. Ipse
Barro" uocatur, qui magnum honorem habebit apud Deum et homines.
Ideo autem contristor, eo quod non impetraui a Deo, quod ab eo rogaui
oculte modo^'' ; set illi sancto puero donauit, ipse non rogans ; id est,

' qui T. = -ne M. ' R' R^ u.s. * Munchilli Moni T; Sliabh

Muinchille. 7 Ros Choille ainm eile do Ir., i.e. Slieve M. and R. C. is .-inother
name for it. ° illam T. « -detur M T. ' comma M T. * et

vocabitur a coma pulcra, quam in sacrificio Dei obtulit, Finbarrus .i. pulcra coma
R' R-. ' Lochanus R' R- ; T marg. '" For ' tamen . . . vocatur "

R' R- read : unde a nonnullis uocatus est postea Finbarrus, ab aliis Barrus, et
inde communiter in Hibernica lingua Barri. " R' f. 119"^, R^ 138'' ; no new
paragraph in M T. " -chilli T. 's -rissit M. " om. T. >6 Barra T.
'* modo occ. T.

F 2

68 VITAE SANCTORVM HIBERNIAE

ut concederet mihi manere in mediis istis' regionibus" pacificis, vbi
potuissent monachi mei esse cum pace post obitum meum. Quia in
confinio est habitacio nostra, et frequenter ibi erunt lites et bella ; et
bene Deus meus sedem pacificam prebuit illi puero, qui ipse multum
pacifice viuet.' Et dicens hec verba sanctus senior Brendanus de
beato Barro, recessit in viam suam.

vi. Seniores ^ autem predicti cum suo puero Barro in regionem
Laginensium exierunt*; et construentes cellam in eadem regione^,
preceperunt ei signare et benedicere eam. Renuens autem ipse hoc
facere ante eos, dixerunt ei : ' Non ita erit, set tu signabis cellam
nostram ; quia omnis locus quem tu signaberis * benedictus erit, et
habitabitur.' Tunc signauit cellam eorum que dicitur Cyllin cantiliz';
et mansit ibi apud suos seniores, et legit apud eos. Creuit quidem ibi
corpore, set plus spe et fide et caritate, patiencia*, modestia, humiH-
tate, castitate °, et ceteris virtutibus '".

vii. CuM " autem peruenisset ad etatem maturam, tunc venit Roma '^
sapiens vir et sanctus, qui fuit alumpnus sancti Gregorii pape, et
peritus in reguhs ecclesiasticis. Illi autem '^ sancti seniores, magistri
sancti Barri, miserunt eum ad illum, ut disceret, et legeret apud ipsum,
qui venit Roma". Venit autem sanctus Barrus, accepta benedictione
et licentia suorum seniorum, cum aliquibus discipuhs, legere et
discere apud illum. Contigit autem, ut quidam vir bonus immolaret |
f- 133'' agrum ei '^, in quo edificaret cellam in nomine Domini. Et signauit
vir Dei cellam ibi, que dicitur Cul Caysseal'°, et dimisit ibi di-
scipulos, qui eam edificarent, et manerent in ea. Et benedicens illis,
perrexit in viam suam. Et eo iter agente, occurrit ei vir potens,
dicens : 'Vir Dei, veni mecum adiuuare in Christi nomine miseriam
meam.' Eunte autem eo cum illo, adduxit ad cum vir ille fihum
suum cecum, et filiam mutam''. Tunc vir sanctus, videns miseriam
eorum, benedixit eos plenus fide, et statim salui facti sunt ante eum.
Locuta est enim " filia ' clara uoce, et respexit filius lumine claro ;

• istiis M. ^ Here Ir. inserts theboundariesof thethree territoriesasked for
by Brendan : O Abhuinn ni6ir go Laoi, 70 Laoi go Bandain, 7 o Banduin go
Cl^ire 7 go Baoi Bhdara, i.e. from the Blackwater to the Lee, from the Lee to
the Bandon, from the Bandon to Cape Clear and Beerhaven. ' R' R^ u.s. ;

no new paragraph in M or T. ■■ go Belach Gabrain, ait Cill [meic] Cathail

aniugh Ir., i. e. to Gowran Pass, where is Kilmacahill [the church of the son
of Cathal] at the present day. ^ reg. ead. T. ' i. e. signaueris.

' Chell inn Cantilir T: 01«. R' R- ; an obvious corruption of the Irish name
Cell mic Cathail. » et pac. T. " et cast. T. "> bonis T. " Ri

f. iig"*, R' {. 139°. " Romam M T. " om. T. " Romam M T.

'5 eiagr. T. " Caisseil T; Chuil Cassin R' R^ (recte) ; Cill Chaissin an

Osruidhibh, 7 as uirthe tugthar Cill Barra . . . aniugh. Ir. (Du.) i. e. Cill
Chaissin in Ossory, and the name Cill Barra is given to it to-day ; Cul Caissine
Ir. (Br.). " fihus illius erat mutus, et filia similiter R' R^.

VITA SANCTI BARRI 69

ct rcddidit cos sanos parentibus suis, quasi niehil mali antea pate-
rciitur.

viii. Post' hoc miraculum conuencrunt in vno loco sanctus Barrus
et dux Fyachna'. Consalutantes ipsi se invicem, audierunt de pro-
pinquo loco ploratum lugubrem magnum. Tunc dux ait ad uirum
Dei : ' Contristor ualde modo, sancte Dei, quia vxor mea nunc mortua
est. Iste enim vlulatus manifestat eam mortuam esse, quia supra vires
infirmabatur.' Sciens vtique sanctus Barrus, quod Deus resuscitaret
eam per orationem suam, dixit duci : ' Lauetur domina nostra in ista
aqua, et viuet.' Tunc vir sanctus orans benedixit aquam, et portata
est aqua benedicta ad ductricem mortuam', ut lauaretur ea. Cumquc
lauata esset illa aqua, quasi de sompno graui sana surrexit. Tunc
dux Fyachna' immolauit sancto Barro locum illum in eternum, qui
dicitur Raith Hyrair*.

ix. DEinde* quidam homo potens temptauit beatum Barrum'',
dicens : ' Volumus aliquod signum mirabile a te videre de mirabilibus,
que Deus perficit per te cotidie.' Vir Dei respondit, dicens : ' Potens
est Deus facere quecumque voluerit.' Tunc tenipus vernale erat,
et ipsi foris sedebant sub vmbra arboris nucis. Sciensque vir sanctus
quod ille temptaret diuinam potenciam, in se occulte orauit ; et ilico
nux, sub cuius vmbra erant, fluit' in sinus eorum nuces maturissimas,
ita ut pleni essent. Tunc sanctus ait : ' Sentite potentiam Dei in
tali facto.' Vir autem Llle fecit voluntatem serui Dei, agens peni-
tentiam *.

X. Post' hoc pervenit famulus Dei Barrus ad virum sanctum
predictum, et apud eum legit 'euangelium secundum Matheum
apostolum ", et regulas ecclesiasticas, sicut ille a Gregorio papa"
accepit, et didicit. Et postquam legit hos libros, dixit ei magister
suus : ' Ego nunc volo 'a te' accipere fenus laboris mei.' Sanctus
Barrus respondit, dicens : ' Tibi dabitur, si ego habuero.' Ille sanctus

' R' f. 119'', R- 138" ; no paragraph in M or T. - Fi- T; Fyechna R' R= ;
Fachtna Fergach mac Coelbaidh Ir. (Br.). ' Fi- T. ■■ Irthair T ;

Irthir R' R-. ^ R' f. 120", R- f. 138''. ° 7 ase ionnad iona rabhadar,

a n-Doire Coille Ir., i. e. and the place in vvhich they were was D. C. ' sic

MSS. ; ?pluit. * Here R' R- insert : ' Alio tempore, 'post'quam limina

visitauit apostolica, redeundo ad propria, declinauit ad sanctum Dauid, ut
benedictionem eius hereditarie possideret. Cumque ad tempus cum eodem
sancto viro, Dauid, Barri maneret, timens ob suam absentiam imminere suis
discipuUs periculum, peciit a sancto episcopo Dauid equum. in quo equitare
solebat, ut celerius itersuum perageret, Quo concesso, acbenedictione optenta,
equum ascendit, et sic super eum mare confidenter [intrauit], et usque ad
Hiberniam peruenit. Equum vero prefatum in seruicio fratrum secum retinuit.
Set in memoria miracuH discipuli eius fecerunt equum eneum, qui usque hodie
apud Corkagiam manet.' *R'R-u.s. "> quatuor evvangelia et epistolas

PauU R' R!. " om. T.

70 VITAE SANCTORVM HIBERNIAE

magister dixit : ' Id volo a te,' ait, ' ut in vno loco in die iudicii
resurgamus.' 'Sic erit,' inquit Barrus, 'ut dixisti; in vno enim loco
consepulti erimus, et resurgemus^.'

xi. PosT^ hoc vir sanctus Mac Cuirp', prefatus magister, Romam
perrexit ad magistrum suum Gregorium, ut gradum episcopalem ab
eo acciperet. Cui sanctus Gregorius dixit : ' Gradum episcopalem
a me non accipies, quia dignior me est, qui te consecrabit. Te enim
et sanctum Barrum in loco resurrectionis vestre angeli Dei con-
secrabunt episcopos.' Et ille amonitus hiis verbis, reuersus est ad
Hyberniam.

xii. iNterea* sanctus Barrus, angelo sibi iubente, «d regionem |
f- 133 '^ Mumenensium perrexit, et ibi cellam que dicitur Achad^ Durbhcon'
edificauit. Illic angelus Domini venit ad eum, dicens : ' Non hic est
resurrectio tua.' Deinde vir Dei venit ad cellam Cluane', et fundauit
ilhc ecclesiam ; et mansit ibi, donec venerunt ad eum duo alumpni
sancti Ruadani ', querentes locum vbi manerent. Tunc sanctus Barrus
reliquit eis suum locum cum omnibus qui ibi erant, dicens: ' Manete
vos hic, et ego ibo ad alium locum querendum, quia non hic 'est'
resurrectio mea.' Angelus autem' Dei venit ad virum sanctum, et
duxit eum cum discipuHs suis secum a loco predicto ad locum, in
quo nunc est ciuitas eius, que dicitur Corchaidh i", et dixit ad eum:
' Mane in isto loco ; erit enim hic resurrectio tua.' Postea sanctus
Barrus illic primitus ieiunauit triduo, et incessanter orauit, volens
benedicere suuni locum ieiunio et oratione. Tunc vir plebeus, nomine
Aedh, filius Comgalli, de nepotibus Maic Hyer", querens uaccam
fiigientem ab armento ut secum crearet, venit vbi erat vir Dei cum
suis. Illa autem vacca nutu Dei affuit ad sanctos viros, et peperit
apud illos vitulum. Ille vir hoc videns, miratus est; et interrogauit
eos, dicens : ' Quid hic facitis ? ' Sanctus Dei Barrus respondit :
' Hic sumus querentes " locum, in quo Deum rogaremus pro nobismet
ipsis, et pro illo qui dedisset nobis in honore Domini.' Ille 'ager",
in quo ipsi erant, illius hominis fuit, qui venit ad eos post vaccam.
lUe' autem Spiritus Sancti gratia inspiratus, dixit eis : ' Ego, sancte

1 Here Ir. inserts a very interesting list of Bairre's fellow pupils, and of
those who commended their churches to him. ' R' f. 120'', R' f. 138''.

3 Chuirp T. * R> R= u.s. ^ AcladT. ^ Duibhcon M ; Durbcon

R' R^; Duirbcon T ; Cill Achaidh Durbcon; ata cuas annsin .i. Cuas Barra a
ainm, 7 ata linn maith ana fharradh Ir., i. e. the Church of A. D. there is a cave
there, called Barra's Cave. and a good pool of water near. ^ Cluene T ; ad

locuni qui Cluan dicitur R' R- ; tainic . . . tar an abhainn budhea go Cill na
Cluaine Ir. , i. e. he crossed the river southwards to the Church of the Meadow.
» i. Cormac 7 Baoithine Ir. ' Sanctus aut. ang. T. " Corcliach T ;

Corchar R' R=. " Mec Chier T ; meich Tyri R' R» ; do Uaibh Ciarmaic Ir.

CDu)do Uibh micTair Ir. (Br.). '- oiH. R' R^. '3 ager illeT; ' ager

in quo , , . ille ' on marg. in M ; homoiotel.

VITA SANCTI BARRI 71

Dei Barre, tibi offero in honore Domini hunc locum, et vaccam, quam
Deus ad vos adduxit, habere.' Tunc vir Dci, gratias agens, bene-
dixit illum cum semine suo ; et ipse gaudens reddiit ad sua. Famulus
autem Domini ibi mansit sanctissime in vita mirabili vsque ad obitum
suum'.

xiii. Denique' non post multum tempus'' vir sanctus Mac Cuirp*,
magister beati Barri ", a Roma reuersus est, et venit ad sanctum
Barrum, et susceptus est ab eo honorifice ; et narrauit ei omnia, que
dixerat sibi sanctus Gregorius Rome. Hiis auditis, plures alii sancti
venerunt de aliis ecclesiis hanc promissionem videre ". Et ordinato
die' intrauerunt omnes in ecclesiam, et orabant, expectantes diuinuni
misterium. Ita ipsis orantibus, ecce angeli Dei descendentes apparue-
runt sanctis ; et leuauerunt sanctum Barrum et sanctum Mac Cuirp
sursum secum, et consecrauerunt eos ibi episcopos ; et dimittentes
ipsos iuxta ahare, perhibuerunt eos episcopos esse. In signum
huius uirtutis ibi tunc iuxta altare oleum e terra prorupit multum,
donec venit trans ficones eorum qui ibi stabant. Ibi onines gratias
Deo agebant pro hiis mirandis rebus, glorificantes sanctos, quos
angeli consecrauerunt. Post hec in illo die sanctus Barrus episcopus,
et sanctus episcopus Mac Cuirp, et alii clerici cum eis signauerunt
cimiterium ecclesie sancti Barri,que vocatur Corchach*; et postquam
consecrauerunt illud, promittentes hoc in nomine Domini dixerunt :
'Omnis quicumque in humo huius cimiterii sepultus fiierit, infernus
super eum post diem iudicii non claudetur.' Tunc rogauit sanctus
episcopus Mac Cuirp ' ut ipse in illo cimiterio primus sepultus esset,
et audita est oratio eius. Ipse enim statim dolore correptus, feliciter
obiit ; et cum honore a venerabili episcopo Barro et aliis clericis
sanctis primus sepultus est | in cimiterio Corchaighe. Ipse fuit f. 133 '^
sanctissimus vir et sapiens multum, discipulusque " sancti Gregorii
Rome, et magister sancti Barri ; et ipse cum suo alumpno sancto
Barro ab angelis Dei consecrati sunt episcopi". In illo autem loco
sanctus Barrus usque ad obitum suuni mansit ; et ibi in honore eius
maxima ciuitas creuit, que eodem nomine vocatur, id est Corcach ^-.
Et multi sancti fuerunt ibi discipuli eius, de quibus hiis nominibus
aliqui'^ nominantur, id est Fachtna filius Monghich'*, et Mocholmog'^
fihus Gilliain"", et Mocolmog'^ Cainnich''' et Fachtnanus, et Fergus,

' tainic iarsin Aodh mac Mianaidh, 7 ro iodbhair do Barra Coill [Foithrib Br.]
n-Aodha a Muigh Tuath Ir. add,^ i. e. there came afterwards Aedh son of
Mianach, and offered to Bairre Aedh's Wood in Magh Tuath. ^ R' f. 120',

R- f. 139". ' temporis T. * Cuyrbius R' R^. " bea. B. mag. T.

*» videre cupientes R' R-. "^ die assignato ab eodem sedis apostoHce nuncio

R' R\ * -chac T. « Curbius R' R^. '» qui discipulus T. " -tus

est episcopus T. '- Corchac T ; Corchaya R' R*. '^ ahi T. '* Morgg-
ich T. '^ Moclomoc T. " Gillein T. " Cainn Eich T ; Mocholmog

rogabh Ceann Eich Ir., i. e. M. who settled at C. E. ; therefore Ceinn Ekh is
probably the right reading.

72 VITAE SANCTORVM HIBERNIAE

et Conaire^ et Silennus'', Segenus ', et Trienus, et Liber episcopus,
et alii multi'. Ipsi propter sanctitatem suam adducti sunt in aliis
locis ; et sua loca et se ipsos suo sancto magistro Barro obtulerunt ;
et loca eorum vsque hodie successoribus sancti Barri seruiunt.

xiv. Sanctus^ Barrus post obitum sui magistri, episcopi Mec
Cuirp, nesciuit quem haberet patrem confessionis sue. Proinde
cogitauit adire sanctum senem Colingum^, ut haberet eum patrem
confessionis sue, aut interrogaret illum si hoc ipse' noluisset, queni
alium deberet habere. Et periti dicunt quod ille sanctus senior
beatum Barrum baptizauit. Sanctus siquidem Colingus, inspiratus
spiritu prophetali, preuidit aduentum sancti Barri, et dixit ad familiam
suam : ' Sanctus hospes cum beatis commitibus hodie ad nos venient ;
preparate iam in adventu illorum hospitum balneum et cibum*.' Et
postquam illuc' uir Dei [aduenerat], receptus est cum honore ; ac
mansorius sancti Colingi dixit ad beatos hospites, salutans eos :
' Sanctus senior, magister noster, valde letus est in aduentu vestro.
Soluantur '" calciamenta de pedibus vestris, ut lauentur aqua, et postea
balneate.' Respondit sanctus Barrus, dicens : ' PIus placet nobis
prius salutare senem, quam balneare.' Ista verba ministro mon-
strante sancto Colingo, respondit dicens : ' Dic tu beato Barro, ut
lauentur pedes eius", et hac nocte sumat caritatem nostram ; crastina
autem die pergat ad cellam suam, et illic eum salutabo ; nam in
septimo die veniam ad eum, et nos ambo invicem ibi salutabimus,
quia sic placet Deo. Talis enim vir non debuit tantum laborem
sustinere propter me ; et ideo non videbo eum, donec ego laborem
habuero propter eum tam magnum.' Et ita factum est. Nam sanctus
Barrus crastino die reuersus est ; et in septimo post eum sanctus
Colingus venit'^. Veniente iam sancto Colingo in ecclesiam Corcha-
ghie " susceptus est honorifice '* a venerabih antistite Barro. Et statim
procidit ille senex'° ante pedes episcopi, dicens : ' Quidquid modo
dedero tibi, promitte mihi accipere.' Et promisit ei episcopus.
Tunc ille sanctus senex ait : ' Ecce corpus meum, et animam meam '",
et locum, Deo et tibi offero in eternum.' Hoc audito sermone sanctus
episcopus amare fleuit, dicens : ' Heu, non id cogitaui in mente mea,
set me cum loco meo Deo et tibi oflferre.' Respondit sanctus senex,
et dixit: ' Non ita fiet ", set, sicut ego dixi, sic erit ; carior enim et

1 Conair T. - Sinell Ir. ^ Finghen Ir. * The list stands thus in

R' R* : Factnatheus et duo Colmani, scilicct Colmanus mac Lenyn et Colmanus
cognomento Cham, et Facthnanus, et Fergus, et multi alii sancti uirL The fullest
list is in Ir. , which gives interesting details as to the churches occupied by
these disciples. ^ R' f. 120'', R^ 139'. '^ Eolang Ir., audita fama sancti

Eolyngi R' R'' ; on margin of R', Moling. ' ille T. * prep. eis hospicium

et alia necessaria R' R^. ' bis M m. pr. •" -uentur M T. " ut

sumat caritatis a nobis obsequia, R' R". '^ ad ciuitatem Corcagensem R' R^

add. " .age T. " honorabiliter T. i^ Eolyngus R' R». « om. T.

" fiat T.

VITA SANCTI BARRI 73

maior es apud Deum quam ego ; set fenus huius oblacionis postulo
a te, id est in vno loco resurrectionem expectemus.' Sanctus Barrus
respondit : ' Illud tibi prestabitur'; set questio mea, pro qua ego ad
te exiui, non est adhuc soluta de patre confessionis mee.' Sanctus
Colingus dixit ei : ' Verum | confessorem, verumque amicum anime, f. 134 °
qui est Christus, habebis. Ipse manum tuam modo de manu mea
accipiat, et purissimam confessionem tuam exaudiat-.' Quod sic
factum est. Nam ibi in illo die, presente angelorum et archangelorum
turba non modica, fidelium autem hominum ac sanctorum choro
circumstante, Christus Dominus manum beatissimi pontificis Barri
de manu sancti senis Colingi ^ accepit*; atque audita pura confes-
sione, dimisit^ luxta crucem autem'^ que dicitur crux Colingi
factum est hoc. Ab illo' vero die usque ad mortem sancti Barri,
visu carnali* manus eius propter nimiam claritatem suam aspici non
potuit, et ideo manica circa eam semper erat.

XV. CuM ' appropinquaret exitus beati famuli Dei Barri de hac vita
ad veram lucem, nunciauit paucis ydoneis discipulis quod moreretur
in sua ecclesia'", que dicitur Corcaidh". Sciens autem ipse ubi
moriturus esset, perrexit ad cellam Cluaine^- ad sanctos viros
Cormachum " et Buchenium, quorum memoriam superius fecimus.
Vir sanctus simulauit quasi visitare eos. Spacium enim septemdecim
annorum erat a tempore quo beatus Barrus ecclesiam Corcaich '■*
edificauit, usque ad obitum suum. Postquam autem peruenit amabilis
athleta Barrus ad cellam Cluaine '°, et salutauit supradictos sanctos,
statim infirmitate comprehensus est, et accepto eterno viatico
corporis et sanguinis '° Christi, vbi nunc est crux in medio celle
Cluaine'*, circumstante sanctorum turba, suum spiritum felicissimum
Deo emissit. Corpus autem eius, collecta diuersi habitus hominum
multitudine, cum honore debito adductum est ad suam ciuitatem,
Corcach, et honorifice sepultum est in ea. Et postea reliquie eius"
a uenerabilibus episcopis, abbatibus, monachis, clericis, sanctimonali-
bus, et multis wlgarium hominum venientibus turbis, eleuate sunt,
signis eas commitantibus, et cum psalmis et ympnis et canticis spirit-
ualibus in loculo" argenteo sunt condite. Hec preclara silicet et
miranda valde signorum dona Deus sancto Barro donauit, que non
sunt frequenter audita. Gratia enim Dei prestauit illi loqucionem
ante natiuitatem, dum esset in vtero matris sue, et statim post

> prest. tibi T. 2 om. T. » Eolyngi R' R\ < ag ulaid Eolaing

Ir. add., i. e. by EoIang's monument. ' in pace dim. R' R-. According to

Ir. Christ was taking Bairre direct to heaven, but Eolang entreated that he
might not be taken yet. ' ont. T. ' illa T. * uisus carnalis M T.

' R' f. 121'', R- f. 139''. '" quod cito esset recessurus, non tamen in ciuitate

sua R' R2. 11 Corchac T. 12 ClueneT; de Cluayn R' R\ '3 -macum T ;
cf. p. 70 note 8. '< -chach T. '= Cluene T. " corpore et sanguine T,

" multis iam perpetratis miraculis add. R' R''. '* loco T.

74 VITAE SANCTORVM HIBERNIAE

natiuitatem loqucionem apertam ante congruum tempus loquendi,
et immolacionem ei a potentibus hominibus ante baptismum suum,
et signorum largiorem gratiam sine imprecacione ; et angeli semper
ducebant eum quocunque ibat, et in commitatu eius sepius erant,
et quod episcopalem gradum ab eis accepit ; et Dominus manum
eius de manu Colingi sancti senis, multis sanctis testibus aspicienti-
bus', accepit". Sanctus uero episcopus Furseus, cum esset in ciui-
tate Corcaighe'', vidit scalam auream iuxta tumulum viri Dei ad
suscipiendas animas ad regna celestia; et vidit sum[m]itatem illius
scale pervenire ad celum. Vir felix Barrus magnus et mirabilis in
celo et in terra, qui fuit stabilis in fide ut Petrus, doctor egregius ut
Paulus, virilis ut Andreas, supplantauit vicia ut lacobus, plenus gratia
Dei ut lohannes. Quid plura ? omnes virtutes perfectorum virorum
'•'34 in se hauriebat ; id est, humilitatem, obe|dienciam ; pacienciam, spem,
fidem, caritatem, et cetera. Ipse pater sanctus ideo regnum celeste
merito promeruit, et eterni regis conspectum silicet post multa
miracula patrata, post certamen certatum, post cursum consum[m]a-
tum, post fidem seruatam *, vii Kal. Octobris fehciter inter choros
angelorum migrauit ad Dominum.

EXPLICIT VITA SANCTI BaRRI

EPiscopi Corcaghie K

' accipientibus M. ^ percepit T ; R^ R^ adti. : sl consecratione autem eius

usque ad transitum vii anni fiuxerunt. ^ Corcach T. * cf. 2 Tim. iv. 7.

^ -cagie T ; no explicit in R*.

Vita sanrti Brrnrfji at)t)at(s tir (flhiaiu
ilToirptfjc

Incipit uita sancti Berachi' confessoris et abbatis

i. Inter cetera que Dei plena potentia, infinita sapientia, perfecta f. 58°
bonitas in creaturis huius nascentis mundi ab ipsius exordio tam
niagnifice quam mirifice perfecit, ipsa in se "incomprehensibilis
dcitas summe et excellenter in sanctis quos ab eterno predestinauit
atque preordinauit, specialiter relucet.

ii. Regnum ' siquidem Hibernie insule ab ortu solis longius existens,
ipsius incolas, ydolatrie cultui diu inherentes, per plures sanctos
gloriosos, in quibus Dominus suam uoluntatem mirificauit, uoluit, ne
perirent, uisitare. Inter hos enim sanctos post sanctissimi patris
Patricii transituin surrexit in finibus Conactie de genere regali uir
preclarus et magni apud Deum meriti, Berachus nomine, qui uelut
nouum sidus refulgens obscura queque tollebat, et uiam ueritatis'
errantibus in regione umbre mortis ostendebat.

iii. Fuit* enim homo a Deo missus, qui uiam Domini preparabat
in huius mundi | heremo. Ipse etenim populum culturis demonum f. 58'*
deditum'' pie uisitans, nunc increpando, nunc exhortando, nuncque
niiraculis coruscando, ad fidem Christi perfecte conuertit. De ipso
quoque potest dici illud prophetie : ' populus qui ambulabat in
tenebris uidit lucem magnam*.' De hoc enim sancto uiro beatus
Patricius spiritu prophetie plenus prophetauit dicens. Nam cum ter-
ram, in qua uir Dei nasceretur, ex more uisitasset, nec tamen cultores
eius a gentilitatis errore omnino conuerteret ; discipulis hoc admiran-
tibus, quare monitis et sanctis exhortationibus tanti predicantis non
obedirent, Spiritu Sancto edocente fertur prophetando dixisse :
' Sinite, fratres, sinite ; in breui post me uenturus est, qui hanc
plebem uita et doctrina illuminabit, qui et de hoc genere hominum
nascetur, et hic potens erit ; non solum gentem hanc, quam ferocem '
et indomitam conspicitis, verum etiam innumeras alias plebes suis

' R- f. 191''. In R= there is a little miniature of the Saint, and an Irish
pedigree in a later hand. • =Br. c. 2". ' on erasure. * = Br.

cc. 2", 4. 6 debitum R> R». « Is. ix. 2. ' frontera R^ ; quam

furentem, quam indomitam F Colg.

76 VITAE SANCTORVM HIBERNIAE

sanctis documentis uelut agnos mansuetos ad Christum conuertet.'
Et hoc totum euenit ut propheta egregius prenunciauit.

iv. Huius' uiri sancti pater Vendalus" mater uero Finscriad'
uocabatur. Hii licet inter nobilium cateruas essent educati, et
terrenis rebus nimium locupletati, omni tamen mentis studio, spretis
ydolatrie cultibus, celibem uitam actjtare satagebant. Hunc enim
cum in primeuo iuuentutis flore genuissent, in natiuitatis ipsius
primordio* qualis futurus' esset diuinitus premonstratur eis. Nam
illa nocte qua matris uterum exiuit, sanctus Fregius* circa mediam
noctis horam post laudes matutinales cellam exiens, et versus fines
Conactie oculos dirigeret, circa locum habitationis parentum eius
conspicuum lumen conspexit, ac si globus ignis extitisset. Admirans

f- 59" quoque uir | sanctus quid hoc signum portenderet, quodam de suis
ad se accersito, ait : ' Ad domum Uendali generi mei progredere, et si
forte soror mea partum edidit masculum, ad me cum partu ' eueniat.'
Nuntius uero iussa patris Fregii complens, ad domum parentum pueri
nati ueniens, speciosum ualde infantem cum matre reperit ; ac uolun-
tatem hominis Dei eis indicauit. Auditis quoque nuntii uerbis, mox
infans ad sanctum Fregium ducitur. Conspiciens autem uir Dei
infantem donis Dei luculenter preuentum, gratias diuine pietati
reddens, ait : ' Hunc,' inquit, ' infantem ad ecclesiam perducite, ut
lauacro salutis abluatur, et sic Christo capiti ' adiungatur. Cumque
ad locum baptisterii adduceretur, a sancto Fregio requisiti parentes
quo nomine infans uocaretur, respondent : ' Ipsum Berachum ° uocate.'
Eo uero baptizato, et hoc nomine ei imposito, ait sanctus Fregius :
' Recte hoc nomen ei est impositum, nam beatus erit, et locus eius in
celis permanebit.' Infantem in Christo regeneratum mater secum
conabatur detinere, ut silicet lacte proprio tenerius aleretur, quam
cum nutrice alia alieno. Set sanctus uir Dei hoc non permisit,
dicens : ' Scias, soror mea karissima, quod huius pueri sollicitudinem
amplius non subportabis. Mecum enim in Christi nomine remanebit.
Potens est enim Deus, qui ipsum creauit, ut ad perfectum proueniat
incrementum membrorum absque ministerio lactis mulierum.' Quod
et rei probauit euentus. Nam cum a uiro Dei diligenti cura educare-
tur, solitus erat, ut matris mamillam, sancti Fregii auriculam sugere
dextram. Sicque factum est nutu illius, qui mel de petra potens est
producere, ut contactu auricule uiri Dei puer cresceret, 'tan'quam

f. 59'' omnem lactis materni"' ex|uberantiam haberet.

' =Br. c. 6. ^ Nendalus F Colg. ; Nemhnall Br. ; the pedigrees differ

as to the name of Berach's father. ^ Finscad F Colg. ; Finmaith Br.

' R' f. igi"*. ^ futurus 0111. K'' F Colg. ' cruimther Fiaoch

Br. i. e, Fraech the priest. ' cum partu ad me R'^. * capiti om. R^

FColg. ^ According to Br. c. 5 his baptismal name was Fintan ; Berach

(' pointed ') being a name given to him on account of his acuteness. R seems to
connect berach and beattis. '" -ne R' R^.

VITA SANCTI BERACHI 77

V. Peractis siquidem infantilibus ' annis, literarum studiis traditur
imbuendus, in quibus magno animi ingcnio et intellectus capacitate
de die in diem proficiebat. Hic siquidem doctoris sui, sancti silicet
Fregii, vestigia sacra diligenti animo amplectens, nunc studio nunc
orationi ac Dei laudibus uaccabat. Sub tanto quoque doctore
proficiens, eius uota - Deus ex alto prospiciens bonis operibus
sanctum' decorauit, ut uix in terra similis putaretur ei.

vi. Postquam' uero ad annos peruenit discretionis, parentum
suorum consortium eflfugere satagens, licentia doctoris sui habita,
ad partes Laginie angelo comite properat, vno eum comitante
ministro. Ad ciuitatem quoque Glendacolensem '' perueniens, sub
sancto Kymino, monasterii Glendacolensis preclarissimo abbate,
se subicit discipline. Cum ecclesiam oraturus ingrederetur, ecce
sanctus Kyminus pre foribus eiusdem" ecclesie consistens, preuidens
in spiritu quante conuersationis futurus esset, eum intuens fratribus
dixit : ' Ecce seruus Dei ; eamus, ut salutemus eum.' Quem cum
salutassent, causam sui itineris ab eo querunt. Quibus di.xit : ' De
finibus Conactie usque huc veni, cupiens omni desiderio sancti patris
Kymini parere preceptis, ac sacre doctrine pocula ab eo haurire.'
Quo audito, sanctus abbas Kyminus gratias Deo egit, ac eius pro-
posituni commendans eum benigne suscepit, atque sacre religionis
habitum ei tradens, normam bene uiuendi edocuit.

vii. Anno' siquidem probationis in nouitiatu elapso, professionem
ex more iuxta ordinis obseruantiam compleuit. Qui deinceps ob
sanctitatis meritum et propositi stabilitatem ab omnibus commenda-
tur, et in'|ipsius monasterii prepositum communiter' assumitur. f. 59«
Set uir Dei sollicitudinem tanti officii patienter supportans, ministerium
sibi traditum iuxta datam sibi a Deo gratiam conuenienter administra-
bat. Nunc enim necessitatibus fratrum prouide intendens, nunc
pauperum inopie pie subueniens, interdum culture et aliis laboribus
ipsius monasterii insistebat ; sicque curam quam suscepit, tanquam
strenuus dispensator, cum summa diligentia peragebat. Sub ipsius
enim cura bona monasterii de die in diem crescebant ; de quo omnes
gratias Deo et sibi referebant.

viii. Posti" hec euigilante monasterii armentario minus caute erga
curam armenti sibi commissi, ecce lupus e uicino loco predam
expectans,rapido cursu irruens uitulum cuiusdam vacce in lactis copia
superhabundantis secum tulit, atque comedit. Protinus mater uituli
horribiles mugitus dabat, ac huc illucque" discurrens, quasi insana

> -talibus R'. 2 r2 f. ^g^". ' -tus R^ R'. * = Br. c. 9.

' -lochensem F Colg:. ^ illius R' F Colg. ' =Rr. c. 11. ' et iii

bis R'. ' This vvord is much contracted in the MSS. ; F Colg. substitute

' illo renitente '. '» cf. Br. c. 13. " illudque R^.

78 VITAE SANCTORVM HIBERNIAE

ferebatur. Set uiro Dei orante, res mira accidit. Lupus enim,
amissa feritate, ad mugientem uaccam reuertitur ; ac more uituli se
mansuetum ofrerens, eum vacca lambendo lac habundanter prebebat'.
Sicque factum est ut Dei uirtute feritas lupina in uitulinam conuerte-
retur mansuetudinem ; ita quod non ut lupus, set ut uitulus, in posterum
uacce seruiret.

ix. Non ' multo post tempore filius regis ' Laginie ', qui cum sancto
Caimino ° a pueritia fuit nutritus, tam graui infirmitate detinebatur ", ut
uitalem uideretur exspirare spiritum. Ad quem sanctus Kyminus '
accedens ait : ' Heu,' inquit, ' mihi misero, nam non habeo quod dolori
tuo possit mederi.' Cui puer infirmus ait : ' Ad refrigerandum
calorem intolerabilem, quo interius exuror, pomis et accidolis opus
mihi est pro remedio sanitatis opportuno.' Tunc sanctus Kyminus
f- 59'' accersiuit | sanctum Berachum' ad se, dicens : ' Mi frater Berache,
cito, si placet, egredere ; et tecum defer, que anima languentis huius
pueri desiderat.' Tunc Berachus iussionem patris Caymini complere
desiderans, ascendit in uicinum collem ; et flexis genibus Dominum
orauit, ut desideriis infirmi subueniret. Sciens quoque se in oratione
exauditum, salicibus vicinis in nomine Domini imperans, ait : ' In
nomine Domini nostri lesu Christi, qui omnia creauit ex nihilo, fiat
ut hii salices poma producant, et terra accidulas germinet, ut sciat
omnis populus quia tu es Deus solus, potens cum Patre et Spiritu
Sancto omnia ex nihilo creare.' Et subito flores produxerunt salices,
ac speciosa poma postmodum protulerunt. Similiter in hiemis algore,
cum tunc terra esset sterilis et arida, dedit copiose accidulas. Collectis
quoque herbis cum pomis de salicibus productis, gratias Deo, cui
omnia sunt possibilia, egit, ac ea sancto patri Kymino optulit.
Cumque hos fructus mirabiles uir Dei infirmo puero conferret,
mox sanitatem recuperauit. In hoc miraculi insoliti signum fertur,
quod usque ad hec tempora in eodem loco^ salices ibi crescentes
poma producunt, que infirmis sepe conferunt sanitatem. Hac in re
omnipotentis Dei magnificentia debet deuotissime uenerari, qui tam
mirabiliter extra nature potentiam ostendit suam inexhaustam suffi-
cientiam.

X. Quodam"' alio tempore uxor" regis Lagenie, maligno eam
excitante spiritu, eundem regis filium cogitauit arte maligna''' ut
perfida nouerca interimere. Timuit enim quod proli sue preualeret,
ac eam contempneret, si post obitum regis regnaret. Ascendit ergo

' se prebeat R' R'. ' ^-Br. cc. 14, 15. ' R^ f. 192^ * Faolan mac

Colmain Br. add. ^ Caymano R^ " cepit laborare F Colg. ' Cayminus R*.
* suuni baculum F Colg. ; and this is apparently the reading of R^. ' in hoc

loco eodem R^; in loco eod. F Colg. "> = Br. c. 16. " named Cainech,

according to Br. " magica F Colg.

VITA SANCTI BERACHI 79

cum aliis concionatricibus' magice artis peritis cuiusdam collis
summitatem, ut adorando demones ab eis impetrarent uel filii regis
mortem, uel membrorum eius mutilationem. Set desiderium pecca-
tricis regine | periit; quia Spiritui Sancto, qui in sancto suo operaba- f. 60"
tur, contraire- non preualuit. Dei enim uirtute instigante, uir Dei
ad uidendum peccora cundem locum ascendit, ac, Deo sibi reuelante,
quidnam' ibi regina ageret, didicit. Quamobrem uir Dei ad orationis
pre'si'dia conuolans, Deum celi deuotissime rogauit, ne malignantium
mulierum incantationes puero innocenti preualerent. Et exaudiuit
Dominus sanctum suum, puerum innocentem defendendo, ne magica
ars ei preualeret. Set qui uindictam accipit'de iniquitate malorum,
laqueum portantibus' fecit cadere in laqueum. Sicut enim quondam
terra deglutiuit Dathan et Abiron propter malitiam suam, sic simili
pena has magicas concionatrices " cum regina terra absorbuit.

xi. Post' hec, cum iam omnipotens Deus vitam sancti huius super
candelabrum in domo Dei ponere conaretur, ut omnibus radios lucis
sue immitteret, ecce uir Dei in noctis uisu angelicum accepit respon-
sum ei dicens ' : ' Cras mane occurret tibi ceruus ad fores monasterii ',
quem, sarcinolis appositis, sequaris recto tramite; et in loco quo
requiescet, ibi et tu fac requiem. Nam ibi erit sedes tua, et memoriale
tuum in posterum.' Mane igitur facto, ceruum ad fores monasterii
reperit ; et sancto Kymino ac fratribus uocatis, quid in uisione sibi
fuerat ostensum, enarrans, licentiam eorum cum benedictione
recepit'". Apposuit igitur sarcinolas suas super ceruum tanquam
super domesticum asinum. Eum gressu mansueto precedit ; et uir
Dei cum suo rninistro " laudantes Deum eum secuntur. Ab hoc igitur
itineris labore non cessant, usque quo ad locum, qui hodie Cluayn
Charpi dicitur, peruenientes quiescunt. Et cum ibi ceruus onus
suum deponeret, paulisper requiescens, ab oculis | uiri Dei disparuit. f. 60 *■

xii. Tunc^- sanctus Berachus gratias Deo agens mandat ministro
ut locum querat oportunum, in quo solitarii possent Deo seruire.
Cumque minister locum aptum ad manendum requireret ", reperit
octodecim corpora in terra palpitantia, ac si eadem hora essent illi
uiri occisi. Duo enim filii" regum hostilem inibi commissere
confiictum, sicque in conflictu eodem cecidere totidem uiri. Horrore
igitur ac terrore minister attonitus, ad uirum Dei reuertitur, nuncians
ei quod uiderat; silicet agrum quendam ad inhabitandum aptum'^

' concinn- F Colg. ; con a bantracht cumachta Br. lit. with her vvomen of
power, i. e. magical power. ' R^ f. i92<^. s quanam R= ; quaenam F Colg.
* accepit R' F Colg. » F has port- corrected to par-, which

Colg. reads. « concinn- F Colg. ' =Br. c. i8. * dicens ei

R- F Colg. 9 manast- R'. i» obtinuit F Colg. " named

Maolmollach or Maolmothlach in Br. " =Br. cc. 19, 20. " -rent R-.

" Donnchadh of Tara, and Tipraite, son of Tadg, of Cruachan, according to Br.
" R' f. 192^.

8o VITAE SANCTORVM HIBERNIAE

nisi quod sanguine nouiter occisorum corrumperetur ac fedaretur.
Cui uir Dei^ait: 'Tu quidem ignorans nomen loco illi imposuisti^
Ager enim corumptus in posterum uocabitur,' quod in Hybernico
CToyn Corpi' dicitur. Corpti* enim in Hibernico sonat corumptum,
vel mortale peccatum. Tunc uir Dei ad locum accedens eundem,
Deum pro occisis illis suppliciter rogauit, et resuscitationem eorum
promeruit. Resuscitati igitur ad uiri Dei pedes se prosternunt ^,
ac gratiarum uota Deo et sibi persoluunt. Filii quoque regum, qui
inter ceteros erant resuscitati, in posterum uite sue tempus se mutuo,
ac si essent duo germani, diligentes, usque ad finem Deo fideliter
seruierunt.

xiii. Fuit^ in regione eadem vir magni honoris inter gentiles, qui in
magice artis peritia erat ualde peritus'. Hic enim apud illos quasi
numen celeste uocabatur, ac in reuerentia habebatur. Idem magus
vendicabat sibi ius hereditarium in terra, quam uir Dei ex miraculo
ibi facto possederat. Audiens enim quod uir Dei ibi inhabitare
proponeret, festinus ad locum accessit, et suis machinationibus et
magicis artibus turbare [e]um incepit. Verbis enim eum ' contume-
f. 60 " ijosis afificiens', ipsum a suo proposito subuertere | satagebat. Set
homo Dei nec minis nec terroribus quatiebatur; set tanquam murus
inexpugnabilis constanter permanens, opus, quod inceperat, Deo
commendabat. Tandem magus sanctum ad examen regis conuocat ;
in cuius presentia allegat quod iure suo naturali" nemo priuari debet,
nec ipse terra sua natiua. Cui constanter uir Dei respondens, ait :
' Pater tuus Sathanas a celesti hereditate deiectus, ad yma miserabi-
liter (^orruens, profunda petiit inferni. Tu ergo tuo similis patri
dignus non es hanc terram Deo dedicatam possidere ; quin potius
in hereditate infernali cum patre tuo diabolo comparticlpabis.'

xiv. Hiis aliisque rationibus coram rege decertantibus, de precepto
regis ad Edanum filium Gaurani, Scotice gentis regem ", mittuntur,
ut^'' questionis mote litem determinando diiudicet. Cumque iussu
mittentis principis ad opidum regis Scotie uenirent, magus gressu
ueloci uirum Dei preuenit, ac pueris regie aule ad pilam ludentibus
in platea ait: 'O iuuenes nobiles, hunc miserum pauperem me in uia
sequentem cernite, et a uestro conspectu, quo dignus non est, proicite.
Non enim decet nobilitatem vestram ut per vos transitum faciat.'
Cuius.'monitis iuuenes lasciui parentes, in virum sanctum impetum,

^ Dei ofii. R2. 2 tu loco quem ignoras nomen imp. F Colg. ^ Coirpthe

FCoI.g. * altered to Corpi R^. ^ proslrauerunt R' F Colg. " §§ xiii-

xvi, xix-xxiii = Br. c. 23, whicli is much fuller, and more origina!. "^ Called

in Br. Diarmait, chief poet and driiid of Aedh son of Eochaid Tirmcarna, king
of Connaught. ' eum om. R^ F Colg. " afficiens 01«. R^ F Colg.

'" naturali oin. R^ F Colg. *' go h^dan mac Gabrain, go righ Alban Br.

" et Ri R2.

VITA SANCTI BERACHI ,8i

vnanimitcr fecerunt ; atque quidam^ex eis lapides in eum proiece-
runt, alii ' alapis percutiebant, alii vcrbis contumcliosis ei impropera-
bant. Set Dei uirtute factum est ut pedes iniproperantium terre,
quam calcabant, sic fixi inhererent, acsi lapides grandes immobiliter
permanerent. Mago uiro, cum esset cult[i]oribus uestitus indumentis,
hostium palacii ' regalis statim aperitur. Set uiro sancto Beracho
tanquam despectabili ac vilibus pannis induto clauditur. ] f. 60^

XV. Cumque uir sanctus sic spretus prope portam staret, et massam
ibi dc niuibus confectam conspiceret, inuocato nomine Dei uiui insuf-
flauit in eam, et mox congeries illa niuea instar lignorum aridorum
flamma vechementi exuritur, ita ut edes uicina* porte inciperet comburi.
Talium itaque signorum notitia ad aures regis cum perueniret, illum
magum ea fecisse putauit. Ad quem ait : ' O bone uir, scimus te in
magicis artibus potentem, et quod numina'' deorum tibi parent ad
nutum. Vade ergo ad pueros et eos solue, et ignem similiter
extingue, ne eius incendio periclitemur.' Cumque magus hoc nequiret,
licet attemptaret, rex suum uocat ariolum, mandans eidem ut cito
egrederetur, et quenam essent hec signa agnosceret ". Qui cum iussa
rcgis compleret, et quis esset horum signorum factor addisceret,
ad ' regem reddiens, ei nunciat, quod vnus sanctus de Hibernia,
Berachus nomine, qui cum in omni opere bono sit potens, a pueris
illusus esset, et ad fores curie regalis sederet', et quod ifi Dei
omnipotentis virtute hec signa fecisset. Quo audito, rex ad uirum
Dei accedens, eius pedibus prouolutus, veniam petiit de offensis,
et eum cum honore debito admisit, qui talia fecit signa. Insuper
rogat, ut pueros soluat, atque ignem extingat.

xvi. Hiis iam peractis, sanctus uir causam sui itineris ac magi regi
per ordinem enarrauit. Rex igitur, consilio cum suis inito, senten-
tiam questionis huius in se suscipere pertimescens, ad arbitrium
Odonis nigri', regis silicet Brefnensium, et Odonis principis Thef-
feorum ^" ipsos decreuit remittendos. Promisit nihilominus amplas
agrorum possessiones sancto Dei, si" secum in regno suo uellet
permanere. Set uir Dei renuit hoc, nolens | deserere locum a Deo f. 61"
sibi deputatum. Duo quoque leprosi et tres ceci sanctum ibi
secuntur, clamantes importune, ut sanitati restituerentur. Qui
miserorum infirmitati compatiens, in Deo suo confidens aqua bene-
dicta leprosos aspergit, et mox mundauit ; et loca'- oculorum cecorum
eadem aqua lauit, et statim sanitati pristine restituit.

xvii. Responso" siquidem regis Scotorum accepto, uir Dei et

' R2 f. 193". ' MSS. aliis. ' pelacii R'. * uincta Ri R-.

5 munera R-. « MSS. -rent. ' et ad R=. « sedet R- F Colg.

' Aodh dubh mac Fergna Br. '" Aodh mac Brenainn ri Tethba Br.

" sancto Deo si bis R^ m. pr. '^ R^ f. ig^!». 's — gr. c. 10.

PLUUMER. G

82 VITAE SANCTORVM HIBERNIAE

magus, alta pelagi remigantes, ad propria remearunt. Tandem per
Midencium terram iter agentes, ad quendam locum qui nunc Cell
Berayciii nominatur, perueniunt. Tunc uir Dei labore itineris
fessus, domum cuiusdam diuitis, qui ibi dominabatur, subintrans, et
se sitis angustia grauari pandens, potum sibi dari familiam ^ ex-
hortatur. Set licet septem vassa medone plena iam pro rege terre
villicus prefatus haberet parata, viro tamen sancto repulsam dedit,
asserens quod pro eo potum non habuit paratum. Cui sanctus :
' Queso omnipotentis Dei potentiam, ut sic fiat, prout ore tuo es
locutus.' Tunc sancto recedente ^ rex 'ad'uenit statim, ac potum
sibi propinari postulauit. Cumque pincerna vasa per ordinem pro-
baret, et Dei uirtute uacua reperiret, nil aliud quam aranearum
telas in eis se reperisse regi nuntiauit. Qua de re hospes plurimum
contristatus, regi nuntiat, quod cuidam uiro ad se uenienti, ac potum
in Dei honore petenti, denegauit ; et quod in hec uerba prorumperet.
' Dixit : " Sic fiat, prout ex tuo ore es locutus." Dixi enim quod pro
eo potum paratum non habui.' Quo audito, rex statim agnouit, quod
sanctus Berachus fuit, qui hec uerba sibi dixisset, et quod in penam
potus sibi denegati' eorum vassa fiebant vacua. Tunc rex ministros
suos statim in equis velocibus post sanctum misit, ut ad eum re-
f. 6i ^" ducatur cum honore, qui sine ho]noris dignitate recessit. Precibus
quoque supphcantium condescendens uir sanctus reuertiturad regem,
a quo cum gaudio est receptus. Ad pedes uero eius rex procidens,
ueniam de commissis postulauit. Sanctus itaque regiis devictus
precibus, inuocata Dei potentia, stans supra uassa vacua, infundens
benedictionem, liquore pristino sunt repleta.

xviii. Quam ob rem rex multas sancto donauit ibi terras. Ibi
quoque uir Dei construxit in honore Dei omnipotentis cellam ad
cuius constructionem rex reddit ^ necessaria. Et licet magus mali-
ficus tantis uirtutibus coruscare'' uiruni Dei conspiceret, flecti tamen
non potuit ut in Deum crederet. Potentes adeo contra eum pro-
uocabat, ut non sanctum, set malificum, eum estimarent. Quod tamen
. uir Dei patienter sustinuit, ut per patientiam uinceret maliciam, et
Dei expectaret de mago iudicium.

xix. [Tunc ' uir Dei et] niagus presentiam illorum iudicum adeunt,
cupientes diffinitiuam audire ab eis sententiam. ludices quoque
timentes offendere partes, uiros sanctos petunt sibi assessores, silicet
sanctum Finnianum et Vltanum, et sanctas virgines Samtannam et.

^ Dellbe Raych R^ ; R^ has erased the top of the d meaning to aUer it to c,
but has left the wrong division of the words ; Disert Beraigh Br., which places
the incident in a dilTerent connexion. ■ ^ famulam F Colg. ' reddnte R',

reddeunte R- ; recedente F m. sec. Colg. * -gari R' R^. ^ dedit R*

F Colg. « -cantibus R^ f. 193". ' = Br. c. 23".

VITA SANCTI BERACHI 83

Athracteam, cum aliis prclatis, uiro;inibus, ac uiris sanctis. Magus
ucro demonibus immolat, nomina deorum suorum' inuocans, ut eum
in suo certamine contra tot sanctos viros ac sanctas- defendant.
Tunc iudices cum aliis in vnum conuenicntes, cum magna uirorum
ac mulierum multitudine' ad iudicium audiendum properant,ut finem
rei uiderent. Vnus quoque ex iudicibus, silicet Odo niger, qui rex
Breffnensium* dicebatur, ait : ' Heu milii intelici cum sim turpis et
niger corporc, quod inter tot honestos uiros ac muheres debeani
comparere. Quid enim mihi nunc prodest generis nobilitas, aut
diuitiarum opulentia, cum a tot hominibus habeam obprobrium mee
turpitudinis ? | Vadam ', inquit, ' ad hos sanctos, quorum uirtutem f. 61 '
noui esse admirabilem in sanandis infirmorum corporibus, ac suf-
• fragium pietatis eorum implorabo, ut pusilli corporis mei deformis
statura° conuertatur in elegantiorem * ac maiorem staturam.' Cum-
que presidium omnium horum sanctorum nominatim imploraret, ad
ultimum se ad sanctum Berachum conuertit, flagitans obnixe ut
desiderium suum adimpleret. Ad quem uir Dei ait : ' Fili, rem
insoHtam tibi petis a nobis dari. Set, ut experimento sensibili adiscas
potentiam Dei nostri esse infinitam, et ad omnia queque' uult esse
paratam, cuculla mea temodo indue, ac fidem Trinitatis in corde
amplectere.' Cumque rex* iussa uiri Dei' compleret, ac se ueste
eius indueret, super gremium sancti recumbens, graui est sompno
soporatus. Pro quo dormiente uir sanctus per unam horam Deum
exorat, ut staturam ac formam corporis eius mutaret. Tunc a sompno
exurgens, se agnoscere non poterat, eo quod longam staturam tunc
se habere sentiret, qui paruus homuncio ante erat ; et speciosam
formam se habere conspiceret, qui ante deformis ac niger erat.
Ministri quoque"', qui eum comitabantur, ipsum agnoscere recus-
sabant, quousque signis euidentibus se miraculose sic transfiguratum
asserebat ".

XX. Magus^- quoque perfidia^' atque inuidia plenus iudicium coram
tot uiris bonis subire recusauit. Dixit quoque magus, quod in loco
qui Rathin " dicitur, et non in alio subiret iudicium ; et hoc ideo
promisit, quod ibi erat arbor quedam excelsa, in qua, ut fertur,
diabolus responsa dare consueuit infidelibus. Arte enim magica
inclusus ibi, cultoribus suis, que poterat, responsa dabat. Credens
enim ut, presidio demonum fulcitus, ibi facilius" posset iudicum '*
sententiam | pro se flectere, et propter hoc sub arbore demonibus f. 61 **
consecrata iudicium " subire uoluit. Cui iudices aiunt : ' Quia illuc

' suorym bis R'. ^ mulieres sanctas R' m. pr. ; mulieres erased.

' -nem R^. ■■ Breffen- R* F Colg. ^ statura . . . maiorem om. R-

(homoiotel.) ; F and Colg. read : ' ut pusilli corporis mei reforment staturam.'
• R' lias releg- for in eleg-. ' quecunque R- F Colg. ' res R' R- m. pr. ' Dei
om. R2 F. '» R2 f. 193''. " -bant R' R^ '^ = Br. c. 23^. " .^i^^ ri
" a Rathann Br. i^ faciculus R^ " -cium R^ F m. pr. " -cum R=.

G 2

84 VITAE SANCTORVM HIBERNIAE

nobis eundi accessus non patet, tu qui arte magica es imbutus,
radices arboris illius solue, et illam ad nos ducere festina, ex quo
in ea confidit anima tua. Aliter enim equum et vere iustum iudica-
mus, ut si sanctus Beraclius in nomine Dei sui in hoc tibi preualeat,
ut silicet possit arborem adducere, tu ipse subcumbas.' Tunc sanctus
Berachus, assumens secum uiros sanctos ac uirgines, prostrantes se
in oratione fere usque ad quatuor horas diei permanserunt prostrati.
Tunc nubes caliginosa vniuersum populum operuit, et ecce arbor
illa, quam magus desiderabat, per aera virtute orationis sanctorum
ad eos uolitabat, tanquam alter Abacuc ad Iacum'leonum vbi Daniel
orabat. Ibi quoque miraculose arbor illa in terra est transplantata,
atque firmiter radicata. De hoc signo insolito populus qui aderat
admirabatur, et Deum, qui in suis sanctis est mirabilis', collaudabat.

xxi. Post'* modicum uero tempus lux inmensa de celo refulsit,
ac in admiracionem omnes duxit. Facto autem silentio audita est
uox angeU de medio fulgoris dicentis : ' Hoc mandat Dominus, iudex
magnificus, quod magus ^ perfidus est victus cehtus.' Quo audito
vehementer omnes sunt stupefacti ; et iudicium angeHca uoce pro-
latum sin[e dubio] ' se recepisse protestantur ; set et iudices ipsi, quod
non est opus in hac causa humano labor'ar'e° iudicio, ex quo diuino
est satisfactum. Magus quoque nec voci angelice nec arboris trans-
plantacioni mirifice ad credendum est motus, quin immo, more
f. 62" furentis bestie furore repletus, in uerba contumellie ac blasp[h]emie
prorumpere non formidauit. Asserebat enim non fuisse verum quod
in aere intonuit verbum, set esse p[h]antasticuni. Vir itaque sanctus
moleste tulit quod magus uoce malefica dixit. Vnde, oratione ad
[D]eum prius fusa, coram omnibus dixit: ' Videte, fratres mei, quid
malificus iste* agat, qui nec Deum timet, nec angelum uel hominem
reueretur. An non dignum est vt ultione diuina feriatur, qui signis
diuinis credere renuit'? Nunc igitur omnipotentis Dei clementiam
obsecro, ut miser ille maledicus officio lingue sit " priuatus, ne in
Deum viuum et verum verba blasphemie valeat amplius proferre,
quousque penitentiam de commissis uellit peragere.'

xxii. Et quod sanctus optauit celitus euenit. Magus enim vindicta
Dei correptus loquelam amisit. Antiqui enim hostis laqueo con-
strictus, iam penitere noluit *, set se in quodam loco secreto abscondit,
a ceterorum hominum communi cohabitacione segregatus ; vbi per
totum annum deorum suorum flagitabat auxilium, set non inuenit.
Expleto quoque anno quo se sic occultauit, ecce venatores regis
ceruum quendam insequentes, ad habitaculum magi peruenerunt.

1 Ps. Ixvii. 36. ^ = Br. c. 23". ' magnus R'. ■• Here there is blank
space in R^ ; R'^ ignoring tliis wriles sinse ; se F Colg. ^ labore R^ m. pr. R2.

« R2 f. 194". ' renuitur R> R=. ^ sic R^. ^ uoluit R> R- F m. pr.

VITA SANCTI BERACIII 85

Magiis quoque clamore ac strcpidu venatorum commotus, per fenc-
stram respicit, quid tantus tumultus portenderet, scire cupiens. Set
nutu Dei accidit, \t uenator hastam post ceruum ' aptare cupicns, non
ceruum set ipsum magum in frontis uertice uulnerauit. Et sic, fracta
ccruice, miserabiliter miser interiit, et ceruus nusquam comparuit.

xxiii. Non post multum uero temporis spacium post liec supradicti
magi nepotcs circiter octo conuenientes consilium fecerunt, ut uirum
Dei occiderent ; et sic sanguinem fratris sui vindicarent. Ex eis vero
quidam existimabant fore iustum opus in sanctum irruere, et | eum f. 62
mala morte dampnare. Alii autem, si hoc fieri non posset, annuunt
monasterium ipsius incendio deuastare, et sic eius habitatio fieret
deserta. Set superna pietas, que suos nouit semper protegere, hoc
peccatorum desiderium non permisit impleri. Nam miseris sanguinem
innocentem effundere cupientibus infortunium tale mox contigit. Terra
enim sub pedibus eorum se aperiens viuos eos transglutiuit, sicut
quondam Dathan et Abiron absorbuit. Vnde adhuc est ibi puteus
ualde pro[fundus] - et horribilis, qui ab incolis loci illius puteus in-
fernalis uocatur. Ex eo enim, ut fertur, immensus fetor ascendit, ita
quod pre nimio horrore uix ei aliquis appropinquare audeat.

xxiv. Non ' est pretermittendum hic qualiter quidam impii, numero
duodecim, venerunt quadam nocte ad monasterium uiri Dei ; et, vt
hberius ualea[n]t predam secum deferre, vnum ex fratribus', qui
super bonismonasterii custodiendis inuigilabat, occiderunt. Cumque,
capta preda boum silicet monasterii, per quoddam vadum saxosum
transire uellent, factum est Dei uirtute, ut haste, quas manibus
tenebant, saxis uadi firmiter inhererent'', ac manus ^* eorum similiter
hastis ; et sic immobiliter in medio fluminis stabant, tanquam lapides
inunobiles essent. Quod factum est, cum ad notitiam uiri sancti
celitus peruenisset, multitudine monachorum secum assumpta, ad
locum, ubi defuncti fratris corpus iacebat, festinat ' ; et prece a[d]
Dcum omnipotentem fusa, occisum fratrem ad vitam resu-
scitauit. Ad miseros quoque fures propter scelus suum hgatos
postea accedens, eos misericorditer absoluens abire permisit. Qui ad
pedes viri [Dei] se prosternentes, sub ipsius monitis in posterum
religiose vixerunt.

xxv. Fuit* in uenerabili collegio sancti patris Berachi monachus
quidam ', qui sine consensu sui superioris votum emisit peregrina-
cionis, I videlicet quod limina apostohca nouiter visitaret. Hic cum f. 62"=
propositum suum adimplere omnino desideraret, de eius recessu pius
pater, eo quod eum tenere diligeret, plurimum anxius erat. Vnde

' tergum R- m. pr. = a blank in R' ; ualde et hor. R^; ualde Iior. F

Colg. 3 ^ Br (.. 29. ' named Sillen Br. >> inherent R^. « R^ f. 194*.
' -nant R^ F Colg. « = Br. c. 30. » Colman Cael of Cluain Ingrech Br.

86 VITAE SANCTORVM HIBERNIAE

excogitansquomodo eum auoto sue peregrinacionis retrahere ualeret,
ait : ' Mi frater, cellam nostram ambo intremus ante ingressum tui
itineris.' Quod cum complessent, clauso hostio, per tres dies et
totidem noctes ieiuniis et oracionibus ibidem vacantes, tandem
discipulus sompno est oppressus. Quo tandem euigilante, sompnium
quod uiderat enarrare uiro sancto curauit. ' Uidi,' inquit, ' me iter
peregrinacionis arripuisse, in qua iuuenis quidam ualde decorus se
mihi in itinere sociauit ; et, marinis fluctibus transactis, recta uia
eodem comite me ducente Romam perueni, et per ordinem peregrina-
cionem, quam uoui, cum predicto iuuene ad nutum uoluntatis mee
peregi. Idem ' quoque iuuenis me per eandem uiam usque huc
perduxit ; qui cum magna hilaritate a me recedens, dixit se angelum
Dei fuisse ; et insuper asseruit, quod peregrinacionem, quam ego
voui, complete peregi.' Quo audito, Altissimo gratias reddiderunt,
qui uouentis desiderium adimpleuit, et caritatis ardorem in sancto
Beracho augmentauit.

xxvi. Postquam ^ uero sanctissimus pater Berachus tantis miracu-
lorum prodigiis coruscaret, fama sanctitatis eius per prouinciam
Hibernie diffusa, ecce ad eum ex diuersis terre partibus ' confluunt
diuersigenerislanguidi ac infirmi, ut sanitati ualeant restitui.' A quo
quicumque fide integra sanitatem poscebant ', eam optinebant ^ Ipse
enim in ' se mire perfectionis et sanitatis'' erat, et prepotens in
eiciendo demones de obsessis ab eis. Hic'' multis preerat monacho-
1. ^a^^rum gregibus, quos, Dei opijtulante gratia, perfecte rexerat, ueluti
abbas preclarus, sanctitate uite enitens, et luce sapientie refulgens,
et caritate feruida flamescens. Ipse quoque aspectu erat deCorus,
sermone facundus, predicatione mellifluus, in oratione deuotus. In
iudicio uerax, in iniur[i]is sibi illatis pacientissimus, in morum
disciplina rigidus, in conuersacione mansuetus. Cum igitur hiis et
aliis polleret uirtutibus, cernens mortem corporis esse vicinam, armis
se celestibus muniens, astantibus fratribus benedicens, ac Deo
animam suam recommendans, signo se salutifere crvcis muniuit, et
sie in pace dormiens, beatam animam suo reddidit Creatori.

ExPLICIT VITA SANCTISSIMI BeRACHI ABBATIS.

Oracio.
Deus, qui beatum Berachum abbatem in terris fecisti magnis
coruscare miraculis, concede propicius eius hic nos precibus adiuuari,
et eterna beatitudine cum angelis adunari. Per Dominum.

1 Idem . . . peregi oi>i. F Colg. (homoiotel.). « =Br. c. 30''. ' Here

MSS. insert ad cttm again. * possebant R^. ^ -bat R'. ^ sancti-

F Colg. ' R- f. 194".

Vita sancti Borrii rpisropi Dr IHainistir

Incipit vita sancti Boecii episcopi' ^- 'j'*

i. [De ortu et conceptione sancti Boecii.]

Sanctus pater et electus Dei pontifex Boecius, generosis ortus
parentibus, prius gratia quam natiuitate mundo innotuit. Ea enim
qua conceptus est nocte, parentibus eius secretis in locis propter
inetum pyratarum sub diuo uigilantibus, steHa igneo fulgore coruscans
e celo descendens uisa est os matris intrare.

ii. De clericis, qui diuino nutu ad baptisandum eum

SUNT MISSI.

Postquam autem puer noster natus est^, a quo baptizaretur
parentum animos non mediocriter solicitabat. Tunc enim pauci erant
sacerdoteE ; et qui' tunc erant tales, remoti ab ipsis erant. Interea
ignotos quosdam clericos nauicula uectos in portu propinquo appli-
care conspiciunt. Ad quos infantis pater letus et festiuus accurrens,
interrogat si eorum quisnam baptisinatis sciret per[a]gere officium.
Et respondit ille qui primus et principalis inter illos fuit : 'Ob hoc,'
inquit, ' huc nos misit Deus, ut natum paruulum baptizaremus.
Ipsum quoque huc ad nos adducite.' Quo adducto, iubet ille aquam
afierri. Pater infantis ait : ' Ecce fluuius ad manum.' Et ille : ' In
simplici,' inquit, ' aqua baptismi misterium debet agi.' Erat enim
tunc marinus accessus fluuiali aque immixtus. Et respondente patre
aliam non esse in propinquo aquam, iubet uir sanctus manum infantis
terre applicari. Et cum factum fueraf*, ut ille imperauit, confestim
fons purissimus mellei saporis ex eodem loco ebulliuit ; qui ob insoliti
miraculi signum usque hodie MelHfons nominatur. Denique uir ille
sanctus, paruulum aqua perfundens, totum baptismatis ordinem com-
pieuit, eumque Boecium nominauit. Vnde et prophetico spiritu loquens
de puero "^ ait : ' Magnus,' inquit, ' hic erit apud Deum et homines ; et
erit uita et doctrina precipuus, multisque preerit et proderit.' Et hiis
dictis, et puero et parentibus eius benedictis, enauigauit ipse cum suis.

» From F. MS. set. ' MS. qui et. < MS. fieret. ^ MS.

spiritu.

88 VITAE SANCTORVM HIBERNIAE

iii. De profectu pueri, et miraculis que Deus per eum fecit.

Puer autem crescebat et confortabatur in spiritu^, signorum fre-
quencia emiccans et miraculorum. Quodam enim [tempore] mater
sua misit eum pro uitulis adducendis domum. Et cum hora debita
non rediret, parentes uehementi dolore contristantur, et querentes
puerum gemitus ac clamores multiplicant. Et quia lucerna tam
ardens et lucens latere non potuit, ecce igneam columpnam de uicino
f. 154« arundineto usque ad ce|lum surgere conspiciunt. Et quia multis
eum clarere miraculis ante nouerant -, puerum ibidem esse non
dubitauerunt. Accelerantes quoque ad locum ipsum, inuenerunt
dormientem. Quem cum a sompno excitarent, ipse eos reprehen-
dendo ait : ' Inprouide,' inquit, ' fecistis, me a sompno excitantes.
Angeli namque Dei me docuerunt huc usque psalmos ceterumque
officium ecclesiasticum ; et si usque ad hanc diei crastine horam
a sompno non excitarer, perfecte sapientiam addiscerem.' Ad que
mater ait : ' Ne,' inquit, ' fili, ob hec contristeris ; quia ad plenum te
Deus docebit.' Cui ille : ' Uerum,' inquit, ' dicis, mater ; sic enim fiet.'
Post hec puer Boecius cum parentibus domum rediit, et erat sub-
ditus illis'.

iv. Qualiter in Ytaliam perrexit.

Ut igitur plenius aquas sapientie salutaris hauriret, et peregrinus
existens, Deo securius deseruiret, natale solum deserens, nauem
ascendit, et Ytaliam perueniens, sancti patris Tyliani monasterium
ingressus, ibi monastice uite disciplina et sacre scripture scientia
adprime eruditus *, humilitate et mansuetudine omnibus acceptabilis
erat. Transactis uero aliquot ibidem annis, diuino oraculo admonitus
est repatriare. Accepta igitur benedictione atque licencia sancti
patris Tyliani, et misso^ cum eo ipso sancto seniore Codro, qui furias
eius in malignantes temperaret, datisque eis sacris uoluminibus et
uestibus, necnon et sanctorum " reliquiis, trigesimo peregrinacionis sue
anno iterum regressus est. Fama uero eius in itinere deuulgata,
iunxerunt se ei quidam uiri sancti de Germania, numero sexaginta,
quorum decem fuerunt germani fratres, et decem uirgines. Per-
uenientes itaque ad mare nauem ascendunt, et prospero nauigio in
Pictorum finibus applicuerunt.

• V. Qualiter Nectannum regem a morte resuscitauit.

Contigit autem tunc temporis Nectannum illius terre regem viam
vniuerse carnis migrasse. Ad eius quoque exequias inuitantur et
illi, ut scilicet super defunctum regem uigilarent, et pro ipso ad
Dominum orarent. Cumque domum in qua exanime corpus iacebat

I Luke i. 80. ' MS. nominauerant. * Luke ii. 51. * MS. -dicionis.

' MS. missus. ' MS. sociorum (wrong expansion of contraction).

VITA SANCTI BOECII 89

pcrucnirent, ceteris exclusis uir Dei Boecius se in orationem dedit.
Complcta igitur oracione, ecce defunctus a mortis faucibus resurrexit.
Stupent omnes ; iuctus in gaudium uertitur ; et Deus in suo sancto
glorificatur. Deniquc re.\ castrum illud, in quo factum [est] miraculum,
cum omni sua possessione beato Boccio contulit. Quo ipse in cellam
eonsecrato, qucndani suorum ibi in custodcm reliquit.

Vi. QUALITER FILIAM REGIS DaIL RiATA ' ADIIUC RESUSCITAUIT. f. 154''

Post Iiec ad Hybernicum mare peruenit, et ibi nauem ascendit ;
in regione Dayl Riata nomine portum tenuit, ubi regis eiusdem terre
filiam iam defunctam resuscitauit. Qua propter et rex terram ei
optulit, in qua ipse ecclesiam fundauit ; et relicto ibi presbytero
quodam de suis, in paternum solum, id est Kyanacteorum, gressum
direxit. Et, cum regem adiret, eum, quia gentilis erat, non admisit.

Vii. QUALITER DE NOCTE FUIT SUB DIUO, ET A NIUE
INTACTUS PERMANSIT.

Pernoctante igitur uiro Dei cum suis ante castellum regis, dextera
Domini fecit uirtutes *, atque suos a niue profunda, que illa nocte
faciem uniuerse terre cooperuerat, sic prote.xerat, ut non solum eos
non tangeret, uerum etiam uicina eis loca non attingebat. Rex uero
crastina die [a] preposito suo^ hoc quod factum fuerat audiens, promtus
ad sancti uiri pedes prouolutus accessit. In satisfactionem delicti
sui locum illum cum omni possessione sancto uiro donauit. Ipso
uero fundato monasterio, uerbum salutis per uniuersam predicauit
regionem. Regem quoque suosque familiares et alios quam plurimos
lauacro salutari ipse baptizauit.

Viii. Qu.\LITER QUENDAM NOBILEM UIRUM [uIR] DeI RESUSCITAUIT.

Post hec homo Dei ad fratres suos carnales uisitandos properauit.
Et cum illuc peruenisset, quendam nobilem ibi defunctum oratione
facta uite pristine restituit. Hic uiro Dei amplam terram ad inhabi-
tandum donauit ; que a nomine dantis Campus Dornglays uocatur.
Denique in terram Kennacteorum ad suum monasterium remeauit.

ix. Qualiter angelus monuit eum ire ad terram
Bregnensium.

Transacto autem ibidem aliquanto tempore, in Bregnensium fines
ire ab angelo admonitus est. Itaque Nectano episcopo illic relicto,
cum sacro suo coUegio uiam suam aggressus est. Ad terram igitur
illam angelico premonitus oraculo perueniens, a rege terre Eugenio
filio Cassii honorifice susceptus est ; et prediis sibi ab eo coUatis
> MS. Dail iraU. 2 Ps. c.Kvii. 16. s ^5. prepositi sui.

90 VITAE SANCTORVM HIBERNIAE

celebre monasterium, quod a nomine ipsius sancti Monasterium
Boecii usque modo nominatur, ibidem edificauit. Ibi quoque ipse
cum suo sacro collegio bene uiuendo et instanter docendo multos
ad emendacionem uite prouocabat, et celestium donorum imbre
perfundebat.

X. QUALITER MULTA MONASTERIA CONSTRUXIT.

Plurimis itaque ad eum confluentibus, seruorum Dei in eodem loco
multiplicatus est numerus ; ita ut de horreo frumenti puri ibi collecti
multa monasteria tanquam multi agri replerentur. De illo enim
f- 155" monasterio tanquam de plantalrio bonorum omnium multi uiri sancti
creuerunt, atque pastores perfecti effecti sunt animarum, in caulam
dominicain multas animas tanquam oues mansuetas adduxerunt.
Monialium quoque monasterium in remoto fieri a loco uirorum ipse
ordinauit, ne in aliquo fama castitatis lederetur. Impossibile est enim'
ad plenum dignis hunc uirum laudibus per singula describere.

Xi. QUALITER FURES QUI CABALLOS FRATRUM FURATI SUNT
TOTA NOCTE ERRAUERUNT.

Quodam tempore uenerunt fures, et abstulerunt caballos qui erant
necessarii ad usus fratrum. Impii quoque recto itinere ire putantes,
tota nocte in circuitu monasterii ambulabant. IIIu[ce]scente uero die
quod accidit admirantes, culpam suam recognoscentes, ad beatum
uirum uenerunt, et semetipsos pro forefactis reddentes, monastico
habitu ab eo suscepto, reliquum uite sue sub iugo regularis discipline
eius Deo deuote seruierunt.

xii. De aliis latronibus qui porcos monachorum

ABSTULERUNT.

Alii etiam latrones porcos monasterii furtum abstulerunt ; quos
occidentes decoquere ' proposuerunt. Set cum die integro ignem
incessanter cacabo subponerent, carnes ad uesperum adeo crude
fuerant, ut in principio apparebant. Quo uiso miraculo, corde
compuncti ad uirum Dei confestim accurrunt, et pro tanto facinore
sibi satagantes, se suosque posteros eius dominio ac dicioni subdi-
derunt.

xiii. Qualiter sanauit lupum vvlneratum.

Die quadam fratribus ad negocia monasterii exeuntibus, et beato uiro
solo in claustro residente, ecce lupus adueniens uitulum vnice vacce
fratrum occidit atque comedit. Fit clamor et uociferationis tumultus
in loco. Quo audito, sanctus uir exiit ad uidendum quenam sit

' MS. dequoquere.

VITA SANCTI BOECII 91

causa clamoris. Interea lupus uallum transiliens sude suflbssus est
in pede ; et sic miraculose pro forefacto est detentus, quod ncc fugere
nec mouere se potuit. Accurrit pius pater, opem indigenti lupo coUa-
turus. Quod lupus percipiens, feritate deposita, aures submittit, ac signa
mansuetudinis, licet insolite, pretendit. Set pius pater red[d]ens
bonum pro malo, sudem de pede lupi leniter extraxit, ac crucis
signum uulneri inprimens, confestim illud sanauit.

Xiv. QUALITER LUPUS HYNNULUM PRO VITULO OCCISSO
SIBI ADDUXIT.

Deinde lupus nemora peciit, et postmodum hynnulum quendam
adducens, uiro Dei se presentauit. Quem ipse signo crucis signans,
de fero mitem reddidit'; eumque orbata uitulo vacca ut proprium
vitulum adamauit.

XV. QUALITER LEPROSO DEDIT EQUUM, | ET DE CECO ET CLAUDO I
FECIT SANUM.

Aiiquando accidit quod cum afflictorum patronus Boecius cuiusdam
femine rogatu ad liberandum eius filium, quem rex terre Bregnen-
cium, Euchodius" nomine, in uinculis tenuit, perexisset, leproso
cuidam postulanti alterum equorum, qui currum eius portabant,
eidem dedit. Cumque currum cum altero equo ascendere attemptas-
set, ecce admirande pulcritudinis equus colore glaucus adueniens, se
currui per omnia mansuetus subiugauit. Denique cecus quidam
claudum portans post ipsum uenit, quorum uterque sollicite postula-
bat sanitatem. Quibus miserorum pater benigne locutus est dicens :
' Si,' inquit, ' quicquam aque in currus orbita remanet, membra uestra
exinde linite.' Quod ipsi conplentes, confestim optatam sanitatem
recuperauerunt.

Xvi. QUALITER FILIUM MULIERIS lAM lUGULATUM RESUSCITAUIT.

Cumque vir Dei ad Boannam flumen peruenisset, marino refluxu illud
extunc exundabat. Tunc predicta femina sibi occurrens uehementer
de tardacionfe itineris conqueritur, dicens: 'lam,' inquit, 'modo de
filii mei uita despero.' At pius pater a pietatis ope retardari moleste
ferens, et in Patre misericordiarum multum confidens, accepta de
manu aurige uirga, flumen in nomine Domini percussit, et statim
iter rectum habuit, sicut Moyses quondam habuit per mare rubrum.
Cumque quo uolebat ueniret, rex prefatus obuiam ei ueniens ipsum
honorifice salutauit. Cui interroganti causam ipsius aduentus homo
Dei exposuit. Et rex ait : ' Domine, si homo ille quem petis uixisset,
uoluntarie tibi eum concederem. lam enim decollatus est.' Tunc uir

1 MS. rediit. 2 MS. -dium.

92 VITAE SANCTORVM HIBERNIAE

Dei ad corpus eius accedens, matri iubet caput aptare collo. Quod
cum fieret, ipse orat, et cum omnium astancium admiracione is, qui
ante decollatus fuerat ', incolumis et sanus resurrexit. Cunctis igitur
hoc miraculum cernentibus, laudum [sacrificium] cum preconiis
ofFerentibus, committante eum resuscitato, ad sua remeauit. Homo
uero ille reliquo uite sue tempore ortum monasterii e'x'colebat.

xvii. De raptu eius ad celum per scalam auream.

Talibus ac tantis beatissimus pontifex Boecius, sicut sol meridianus
eftulgens, licet corpore habitabat in terris, animo tamen et deuocione
conuersabatur in celis. Cumque aliquando die Kalendarum mensis
Maii cimitherium monasterii sui perlustraret, celestium desiderio
[injeffabiliter exarsit. Et ecce subito, tanquam alter He[I]yas, ab
angelis in quadam scala aurea in celum assumptus, secreta que non
f. '55 nouerat | audiuit atque vidit. Quod cum fratribus innotesceret, ad
locum, quo ille eleuatus est, concurrunt ; et, multiplicatis gemitibus
flentes, conqueruntur se inopinate a patre suo deseri, antequam eos
confortaret ac benediceret. Taliter igitur in'ter' se conquerentibus.
atque miserabiliter plangentibus, sanctus pater ab angelis reductus
ad eos descendit, uitrea rota uultui suo apposita, per quam deinceps
uidens non uidebatur.

xviii. Qualiter prophetauit de sanxto Columba, et de eius
transitu de hoc mundo.

Extunc usque ad vii. idus Decembris cum discipulis suis deguit,
eos instanter admonens, et secretorum celestiu[m] que uiderat
relacione recreans, et de futuris temporibus multa prophetans. S.et
et ipso sanctissimo die obitus sui de sancto Columba spiritualiter
uaticinans ait: ' Hodie,' inquit, ' natus est infans, cui nomen Columba,
qui coram Deo et hominibus gloriosus existet ; quique post triginta
annos abhinc huc ueniet, et meum sepulcrum reuelabit, ac cimi-
therium designabit ; et super hunc locum [et] eius habitatores bene-
dictionem suam infundet. Post hec, fratribus cum benedictione
paterna confortatis et Deo recommendatis, dominici- corporis et
sanguinis communione percepta exitum suum feliciter muniuit ;
et sic ab angelis assumptus, spiritum rcddidit Deo, qui viuit et regnat
per omnia secula seculorum. Amen.

xix. De miraculis beati uiri Boecii in pueritia; et primo qualiter,

adueniente inundacione, et igne extincto, accendit quinque
digitos suos, ex quibus fuit reaccensus ignis.

Quadam autem uice, cum inundacio fiuminis et marinus refluxus
' MS. inserts et.

= c<'

VITA SANCTI BOECII 93

concurrerent, ct cioniuin in qua puer erat cum eius utcnsilibus
inuadcrent, totus* ignis in eadein domo fuit cxtinctus, adeo ut nec
scintilla eius uiua rcmanerct. Puer uero puerili more esuriens,
a matre peciit aliquid ad comedendum. Cui mater respondit :
' Quare,' inquit, 'tu non preparas ignem, et nos tibi parabimus refe-
ctionem.' Qui mox ad ucrbum matris surgens, insufflauit in dexteram
manum suam, et ecce quinque digiti manus eius ut quinque cerei
continuo succensi sunt. Quibus accensis, ignis subito accenditur, ex
quo sibi refectio preparata est.

XX. QUALITER lUSSU MATRIS UACCAM RESUSCITAUIT.

Quodam tempore cum mater eius ad mulgendas uaccas properaret,
et ipse eam more pucrili [al]loqueretur, ecce vna uaccarum, quasi
ceteris elegancior, subitanea percussa [plaga'], decidit mortua. Tunc,
cum puer a matre lac ad bibendum | quereret, ipsa in eo diuinam f. 155
habitasse uirtutem intelligens, respondit : ' Illam,' inquit, ' uaccam
mortuam resuscita, ut de lacte eius ualeas recreari.' Puer uero
materne iussioni obtemperans, manum suam super mortuam mittens,
a morte eam statim resuscitauit. Quod cum fieret, de resuscitata lac
concupitum ipse inuenit -.

xxi. De uacc^ alia, que fuit absort.\ a terra propter

IMPERIUM EIUS.

Quadam autem die mater pueri benedicti misit eum pro uaccis, ne
accessum haberent ad uitulos. Cumque puer matri obediret, ecce
vna uaccarum, que arctius uitulum suum diligebat, contra voluntatem
ipsius ad uitulum conabatur accedere. Tunc puer, humanum senciens
aliquid^, ad uaccam ait : 'Possibilius,' inquit, 'tibi sit a terra deglutiri,
quam ad uitulum attingere.' Et statim terra aperiens os suum
uaccam illam inobedientem transglutiuit. Et huius miraculi signum
usque hodie in eodem loco manet.

Xxii. QUALITER aceruum bladi per vaccas perditum conmutauit
IN aceruum puri grani.

Cuin quadam uice uacce patris eius segites cuiusdam conuicini,
qui uocabatur Conallus filius Euchodii,. intrarent, et frumenta eius
uiolarent, uillicus eiusdem Conalli secum detulit, et in custodia
detenuit. Quod audiens pater pueri Boecii, Bronachus nomine,
filium pro uaccis requirendis destinauit. Qui cum se predicto Conallo
presentaret, ait ad eum : ' Pro uaccis,' inquit, ' deliberandis missus
sum ad uos.' Cui ille : ' Si,' inquit, ' poteris, ut aceruus farris perditi
fiat granum purum, uaccas poteris reducere, et non aliter.' Cui puer

• F marks that a word is wanting ; but does not suggest anything. ^ MS.

aduenit. ^ MS. a''.

94 VITAE SANCTORVM HIBERNIAE

ait : ' Numquid habeo eas pro Deo ?' At ille : ' Non.' Ad quem puer :
' Non est lioc quod petis impossibile Deo.' Quo dicto, domum rediit.
Uillicus uero Conalli mane sequentis diei surgens, uidit blada perdita
in granum purum redacta. Quo stupefactus miraculo, rediens ad
dominum suum, narrat que uidit, dicens : 'Non est,' inquit,
' impotens puer, cui lieri dedisti repulsam. Aceruus enim bladi,
sicut petisti ab eo, conuersus est in aceruum grani puri.' Cui Co-
nallus : ' Male,' inquit, ' erit nobis, si non satisfiat ei.' Et tunc Conallus
cum suo uillico ad ptlerum properant, et humiliafites se, uaccas sibi
deliberant. Post hec Conallus sepedictus donauit sibi duos campos
ibidem, et opidum suum nomine Raith Conaill.

f. 156" xxiii. De vasse fracto et lacte rema|nente in vasse.

Accidit vero uno dierum, cum quidam portaret uas lacte plenum
ad monasterium uiri Dei, et portitor onere pregrauatus hinc inde se
moueret, uas amisit suum fundum ^. Quod senciens homo ait :
' Beatus,' inquit, ' Boecius adiutor assit.' Quo dicto, cepit fundum
uassis in manu tenere, et ipsum uas in dorso portare. Res mira
accidit et insolita. De lacte enim illo nec gutta aliqua ex uasse
cecidit, donec hoc ad monasterium uenit. In huius enim miraculi
memoriam nomen loci illius uocatur in Hibernico Achad na Derba,
id est, colhs muTc^tJri.

xxiv. De uitulo ab eo resuscitato.

Quadam alia uice accidit quod quidam latro uitulum monachorum
secum tulit. Cumque pius pater pro restituendo uitulo ad domum
latronis accederet, et tunc maliuolus ille carnes uituli decoqueret ;
timens argui super furto quod coinmiserat, assumens arma contra
uirum Dei, conabatur seuire, et ait : ' Quare,' inquit, ' huc uenisti ? '
Ad quem uir Dei ait: ' Ad querendum,' inquit, 'uitulum quem
abstulisti, ueni.' Et ait latro : ' Non est uerum,' inquit, ' quod
asseris.' Quo dicto, uitulus coctus in caldario dedit mugitum, quasi
furti et mendacii proditor. Quod cum latro audiret, feritate deposita,
et armis abiectis, prostrauit se in terram, et ueniam petens, se et suos
in seruicium sancti Boecii in sempiternum concessit. Ad quem uir
sanctus ait : ' Hoc admitto, salua uituli restitucione.' Quo dicto, tunc
precepit uitulo in nomine [Dei] ut resurgeret ; et statim surrexit
viuus de caldario ; quem uir sanctus adduxit secum ad monasterium.

XXV. De cipho celitus sibi misso.

Cum quadam uice uisitaret suos monachos, in loco cui nomen Luin-
nach, in aduentu eius multi fratres exhilarati, caritatiue ipsum
1 MS. infundens.

VITA SANCTI BOECII 95

hospicio susceperunt. Tempore uero refeccionis, cuni iam potus
portaretur, et nec ciphus, nec aliquod uas, de quo potus posset pro-
pinari, haberctur, confestim homo Dei suspiciens, et in Dcum omnium
bonorum largitorcm confidens, hunc ciphi defectum ei supplendum
commentauit ; et ecce exaudiuit Dominus seruum suum. Nam
uasculum quoddam de electro optimo, non tam in eorum penuriam
supplendam quam in consolatoriam utilitatem, in sinum sancti patris
dilapsum est.

XXvi. QUALITER ANGELI SUBUENERUNT EI ' IN EXTRAHENDO
BOUES DE LATICE.

Quodam alio tempore cum rediret uersus suum monasterium de
loco fratrum qui erant apud Mellifontem, sic enim locus uocabatur,
occurrit ] ei puer quidam, qui boues cum curru regebat. Cumque in f. 156''
itinere simul transirent, uenerunt ad quendam laticem in cuius pro-
fundum boues usque ad colla deciderunt ; ex quo ipsi propria uirtute
eos extrahere nuUatenus potuerunt Tunc uir Dei ad solita oracionis
suflragia se conuertens, et illi qui se tanquam bouem in ara crucis pro
genere humano imniolauit, exorauit ut in tanta necessitate sibi sub-
ueniret. Et ecce subito angelicum affuit presidium, cum quo facillime
de profundo latice traxerunt currum et boues.

xxvii. QuALiTER BoEcius uiR Dei adiuuit' mulierem, que defecit

IN CONFECTIONE COLORIS, QUO TINGEBATUR PALLIUM REGIS.

Cumque ad castrum Euchodii, regis uirorum Bregnensium, pro
liberatione cuiusdam captiui uenisset, ecce occurrit ei uxor cuiusdam
uiri, Mend nomine, que conquesta [est], quod color, quo clamidem
regis consuerat intingere, illo anno deficeret. Quandam enim herbam
ortensem antiqui habebant, nomine glassen, ex cuius succo tincturam
pannorum suorum faciebant. Anxia igitur mulier ob defectum illius
herbe, sanctum uirum obnixe rogauit ut eius necessitatibus sub-
ueniret. Qui dixit ad eam : 'Omnes,' inquit, 'herbas, qui sub isto
curru sunt, euelle ; insuper et uiride gramen ^ adde, et in nomine
Domini commisce, et nihil sordidum inmittas.' Quo facto, mulier
tantam tincture copiam habuit, ut omnibus pannis tocius patrie
colorandis sufficienter haberet.

xxviii. Qualiter ortolanus* ITERUM recidiuauit, et caput
EIUS decidit de collo.

Cum ortolanus monasterii, quem ipse mirifice resuscitauit ', se
nullum dampnum monachis in suo seruicio facturum obligaret, quadam

' MS. inuenerunt eum. " MS. adiuit. ' MS. grai/amen. * For

' ortolanus ' the MS. reads ' per eum '. F is correct. ^ See § xvi.

96 VITAE SANCTORVM HIBERNIAE

uice, cum in orto persisteret, vxor eius cum filio extra atrium stantes,
aliquid de orto exposcunt. Quibus ortolanus respondit: 'Non audeo,'
inquit, ' sine licentia aliquid uobis dare.' Et addit mulier: 'Non
oportet,' inquit, 'timere, set da saltem de porris filio tuo.' Deuictus
ergo homo precibus supplicantis, proiecit eis de porris extra ortum.
Et tunc cum uir sanctus sacrificium salutis in oratorio suo immolaret,
Spiritu Sancto reuelante didiscit, qualiter ortolanus transgressor uoti
fuit, et dixit : ' Decidat,' inquit, ' caput quod est super collum tuum
in hac hora super terram.' Missa uero celebrata, sanctus uir pulsauit
ad ostium signum, et, conuocatis fratribus, ait: ' Ite,' inquit, 'post
ortolanum, cui nomen est Moelcaych, quia in hac hora decidit caput
' eius de collo propter dampnum | quod fecerat fratribus, eo quod
dederat porrum eorum uxori et filio sine licentia. Ite igitur, et
adducite eum, et sepelite, et orate pro anima eius.' Quod et factum
est.

xxix. De federe miro inter sanctum Boecium et

SANCTUM MoDUCA.

Fuit autem fedus quoddam spirituale in'ter' sanctum Boecium et
sanctum Moduca, ut quicumque monachus indueretur cum sancto
Moduca, apud sanctum Boecium gratiam consequeretur remissionis
peccatorum ; moniales cum sancto Boecio uelande apud sanctum
Moduca consimilem consequerentur gratiam. Quadam autem die
accidit quod quedam monialis quendam de monachis pro uestimentis
suis lauandis adueniens, illa nocte propter intemperiem aeris ex-
pectauit ibidem cum eo ; [et] quia impossibile est, quin palea igni
approximata ardeat, hinc temptatio monacho sugessit, ut monialcm
prope se iacentem cognosceret. Cumque eam carnaliter cognosceret,
et mulier conciperet, mox horrore facinoris contriti, ad medicum
animarum, Boecium, properantes, peccatum pure confitentur, et ab
eo cum penitentia condigna absolutionem merentur. Quibus uere
contritis, consolando eos ait : ' Ex hoc,' inquit, ' bonum eueniet. Nam
uir ille qui de immundis mundos facit et iustos, de conceptu tuo,
O mulier, faciet futurum abbatem ac successorem mihi in monasterio
meo.' Nato ergo puero tempore debito, ac batizato, Nemanus uocatus
est ; qui secundus ' sancti Boecii abbas ei successit ibi.

XXX. QUALITER ADIUIT SANCTUM TlLI.\NUM ABBATEM, APUD
QUEM DOCTRINAM DIDISCIT SAPIENTIE ET MORUM.

Post hec transtulit se uir sanctus ad Gallias et postmodum ad
Ytaliam, et deinde ad famosum ac religiosum abbatem Tilianum

' MS. s. (which elsewhere is the abbreviation for ' secundum '). F, not
understanding this, reads : ' qui puer S. Boecio Abbas successit ; " thus oblitera-
ting an interesting fact. For ' secundus abbas ' see Glossary.

VITA SANCTI BOECII 97

noniine ut ab eo* disceret sapientiam et moruni disciplinam. Cumque
ad ipsum sanctus Boecius perueniret, Tilianus abbas cum gaudio
eum suscepit, et in uisceribus caritatis nutriuit. Et quia obedientia
cum ucra humilitate est fundamentum omnis operis uirtuosi, pater
abbas dedit ei custodiam apum monasterii, ut eas diligenter custodiret
atque nutriret. Quam obcdientiam uoluntarie ipse admisit, et illibatas
eas custodiuit^ Uixit quoque filius uere obedientie sub disciplina
tanti patris cum magna morum [integritate] et honestate.

XXxi. QuALITER CONCENTUM APUM INTELLEXIT.

Quadam | uero die cum ad uisitandas apes more solito aduenisset, f. 156''
audiuit magnum tumultum in aluearibus cum eis. Cum propius ad
explorandum, si quid aduersi eis accideret, accederet, causam mur-
muris sine enigmate intellexit. Quod cum magistro suo intimaret,
et ille fratribus exponeret, quidam ex eis uolens experiri si ex sonitu
apum posset homo experimentalem habere scientiam, panem latum
preparauit, et butiro superficiem eius^ . . .

' ad m. pr. - MS. -dlsset. ' Here in the middle of a sentence the

Life ends ; though there is no mutilation in the MS. For the explanation see
Introduction. F notes : ■ aliqua desiderantur.'

Vita prima sancti 13rcntiaiu abiatis tre
(Eluain jFerta

f. 72 "^ InCIPIT ' VITA SANCTISSIMI BrANDANI ABBATIS DE ClWANFERTA

i. Fuit ^ uir uite uenerabilis, Brandanus nomine, qui tanquam aurora
rutilans peccatorum tenebras' a multorum cordibus fugauit; et in
mari uiciorum errantibus ducatuni infallibilem ad portum salutis
prebuit. Hic de Kerraigensium genere ortum duxit. Pater eius
uir erat fidelis et prudens, Fynlogus nomine ; mater uero dicta est
Cara ; ambo secundum precepta a sancto Erco episcopo eis tradita
caste uiuebant. Cara uero mater eius, antequam filium benedictionis*
pareret, sompnium uidit ; scilicet sinum suum plenum esse auro
obrizo, et mamillas suas ingenti luce splendere. Cum'' sompnium
mirificum sancto episcopo Erco intimaretur, spiritu reuelante ait
marito eius : ' Vxor tua pariet tibi filium, potencia quidem magnum,
f. ■j^" sancti|tatis splendore mundum irradiantem.' Concepit mulier, et
demum peperit promissionis filium.

ii. Eo^tempore contigit quendamproplietam, Beccmac Denomine',
in uicina cuiusdam potentis' domo hospitari. Cumque propheta de
futuris ab hospite interrogaretur, securus respondit : ' Hac in ' nocte
nascetur versus mare infans quidam, qui dominus tuus futurus erit ;
et non solum tibi dominabitur, uerum etiam multis aliis.' Audiens
ille diues futurum dominum, crastina die illu[ce]scente aurora, dili-
genter quesiuit, ubi^" puer sit natus. Inueniens uero preciosam
margaritam, in ulnas, tanquam alter Simeon iustus, humiliter sus-
cepit ; et sacrificium tanto domino ofterens, triginta uaccas, que eadem
nocte tot uitulos pepererunt, donauit, ac dixit: 'Confiteor,' inquit,
' te alumpnum meum ac futurum dominum ".'

iii. Ad " sanctitatis huius infantis mox editi [iVidicium] accessit uisio
mirabilis quam sanctus episcopus Ercus nocte natiuitatis eius uidit.

> R2 f. ioi"=. The incipit is not in Ri. = = M c. i ; S^ § i ; S^ § i ;

L. 3305 ff. ; Capg. i. 136. ^ R* f. loi''. < MSS. -dictionem, altered to

-dictum. ^' MSS. cui. ^ = M c. 2 ; S^ § 2 ; L. 3341 ff. ; Capg. u. s.

' est adii. R'. ' maic Arddoe maic Fidaig, LL. 27 1": filius Airde M ;

LL. calls him King of Ciarraige Luachra. " erased in R^. '" ut R^

'^ et gaudens reuersus est. Cuius regio et genus est hodie in parrochia sancti
Brendani adJ. M. '^ = M c. 3 ; S^ 3 ; L. 3354 ff. ; Capg. i. 137.

VITA PRIMA SANCTI BRENDANI 99

Intuebatur enim totam illam rcgionem, in qua natus est puer, luce
immensa splendcre', et angelos in uestibus albis pcr aera circum-
uolare. Illc uero mane exurgens, uenit ad locuni ubi puer erat natus ;
eum in manibus accipicns, leuauit, et dixit : ' Homo Dei, suscipe
me monachum tibi parentem. Homo Dei, letentur et exultent in tuo
aduentu corda hominum, et maxime meum.' Et genu flexo, fundens
lacrimas ad Deum orauit. Exurgens * quoque uir Dei ab oracione
infantem ' baptizauit, Brandanum eum uocans, eo quod multus in die
baptismi eius ros esset*. Set et ros ille temporalis designabat rorem
illuni spiritualem quo anima pueri sancti perfundebatur ; et celestium
donorum dulcedine perfruebatur.

Postquam uero in domo | parentum compleuit annum sue ablacta- (■ 73'
tionis infans benedictus, episcopus Ercus eum secum adduxit, ac
cure sancte uirginis, nomine Ita', commisit. Hec enim uirgo multos
sanctorum Hibernie ab infantia nutriuit. Vno quoque dierum, cum
infans ad annos fahdi et sermonem exprimendi peruenisset, nutrix
sancta intuens uultum pueri letitia perfusum, ait : 'O sancte infans,
quid sic prouocat te ad ridendum^?' Et respondit: 'Quia uideo
te semper mihi loqui, et alias tibi similes, que plures sunt numero, et
me letificant, tenentes in manibus '.'

iv. Cumque * per quinquennium apud virginem ' nutriretur, ac bonis
moribus informaretur, ad se eum episcopus adduxit, atque litteras
edocuit. Puer autem crescebat, et a Domino confortabatur, et bonis
moribus exenipla ^" sanctitatis ostendebat. Magister " enim supernus,
qui intus eum docebat, feritatem creaturarum siluestrium ad eius
nutum domabat. Cum enim puer existeret, et more puerilis etatis
lac concupisceret, et aliunde liquorem desideratum non haberet, eo
quod sanctus episcopus Ercus uaccas non possideret, ipse confidens
in eo, qui pullis coruorum eum inuocantibus dat pastum '-, Deum
orauit, ut ei in necessitate posito subueniret. Et quia oratio uiri
iusti penetrat celos^", ecce una cerua cum suo hj'nnulo de monte pro-
pinquo " cotidie ueniens, tanquam ouis mansueta effecta, copiam lactis
necessitatibus eius prebebat.

Habebat'^ quoque germanam uirginem, nomine Brigam, quam

' MSS. -dore, correcled in R'. - R" f. 102". ' octauo . . . die,

add. S- ; L. says that his original name was Mobhi. * This is the reading

of R- : in R' it has been altered to ' eius vuUus in die baptismi eius ut ros esset.'
The meaning of the text is that the writer deri%'es the name of Brend.in from
the Irish word ' broen ', a drop. ^ in suo . . . monasterio quondam dicto

Cluain Credal, modo uero Ceall Yte, id est Cella Yte, iuxta radices raontis
Luaciira in regione Hua Conayll Gabra M ezdd. ^ uidendum R^ m. pr. R'.

' Postquam . . . manibus oiii. Capg. ; ' Vno quoque . . . manibus' om. S-.
' = M c. 4 ; S* § 3 ; L. 3393 ff. ; Capg. u.s. ' sic K' ; oiii. R' m. pr. ; eam

R^ m. sec. '" extra R' m. pr. " S- omits the rest of the section.

" Ps. cxlvi. 9. " cf. Ecclus. XXXV. 21. " monte Luachra M. ^^ Capgrave
omits the rest of the section.

loo VITAE SANCTORVM HIBERNIAE

intime diligebat; quia, etsi natura sanguinis reddebat eam caram,
gratie tum iDustracio faciebat cariorem^ Hac enim gratia interiores
pueri occulos illuminante, faciem sororis aliquando uidebat similem
aspectui lune splendentis, et faciem magistri sui, sancti silicet Erci
f. 73 " episcopi, quasi globum | solis aspiciebat.

V. Cum- uero puer esset decim annorum, die quadam sanctum
episcopum ad docendum plebem sibi commissam iterum comitatus,
ad locum predicationis peruenerunt. Descendente vero uiro Dei de
curru, ut uerbum uite in cordibus audientium seminaret, currum cum
ceteris utensilibus cure discipuli commisit. Cumque psalmos Deo
suo deuote caneret, inuidens inimicus bonis eius operibus, puellam
quondam nobilem incantauit', atque ad ludendum cum eo concitauit.
Ad currum quoque puella regia accedens, puerum Brandanum sup-
pliciter rogauit, ut eam currum ascendere, atque cum eo ludere
concederet. Quod uerus castitatis amator abhorrens, ne silicet
colloquia praua mulieris animam eius corrumperent, mox ut disce-
deret imperauit. Que cum monitis eius non acquiesceret, uerbis
increpatoriis corripiens ait : ' Quare huc uenisti, maledicta inter mu-
lieres? Ad propinquos tuos reuertere, et cum coetaneis tuis digneris
ludere.' Et cum redire non acquiesceret, accipiens flagellum eam
uerberauit. Et quia uexacio dat intellectum^, licet tristis, reuersa est
sic confussa ad suos. Finito uero sermone, reddiens episcopus ad
currum, increpauit puerum dicens : 'Quare,' inquit, 'percussisti uir-
ginem non cognoscentem malum ? Penitentiam igitur age de tanta
temeritate et culpa.' Et respondit uerus humilitatis professor, di-
cens : ' Paratus sum, pater, quodcumque dixeris implere. Dic ergo
quod uis ; et ego complebo illud.' Audiens autem pius pater filii
ad obedientiam pronitatem, ad tempus distulit de penitentia in-
iu[n]genda mandatum. Cumque ad propria redirent, et cuidam
spelunce in itinere appropinquarent, senior ait discipulo : ' Mane,'
inquit, ' in hac spelunca usque ad sequentis diei mane.' Specum"
f. 73'' igitur protinus | Brandanus intrauit, et usque ad tempus a patre sibi
diffinitum celestium speculator eifectus, orando atque psallendo per-
mansit". Magister uero, discipulo nesciente, prope locum contem-
plando sedit ; atque angelos inter specum et celum per totam noctem
descendentes et ascendentes, ut alter lacob factus, uidit. Tanta
deinceps vvltum sancti Brandani Deus claritate illustrauerat, ut in
faciem eius, tanquam esset alter Moyses, preter sanctum Fynanum

^ et post tempus ipsa sub cura sancti Brandani Christi ancillas nutriuit add. M .
2 =M c. 5 : S'' § 4 ; L. 3403 S. ; Capg. i. 137. 'i R- f. 102''. * Is. xxviii. 19.
^ speluncam Ri m. sec. R^ " atclos tra foghur gotha Brcnainn . . . mile

ceimeann for cech leth L. add., i. e. and the sound of Brendan's voice was
heard for a mile in every direction.

VITA PRIMA SANCTI BRENDANI loi

cognomcnto Cham, qui similem sortitus est gratiam, homincs intendcrc
non ual[er]cnt.

vi. Non ' est hoc pretereundum qualiter, quodam alio tempore
sui conies niagistri in itinere eflectus, laycum quendam conuiatorem
ab irruentibus ininiicis orando liberauit. Ambulantibus autem simul ^
in itinere, ecce inimici illius hominis ex improuiso occurrunt eis.
Quos cum ille uidisset, ad patrocinium sanctorum confugiens, ait :
' Sub umbra alarum uestrarum me protegite ". Ecce enim hostes
mei* appropinquant, qui me occidere cupiunt.' Cui puer Brandanus,
tanquam mons Syon in fide stabilis, ait : ' Vade,' inquit, 'homo,
ad lapidem istum stantem prope uiam, et non timeas' a facie inimi-
corum ; quia potens est Deus de lapidibus filios hominum facere si
uoluerit.' Ad lapidem uir " ille deueniens, et lapidi uiuo Christo
tanquam scuto inexpugnabili se committens, ac de orationibus san-
ctoriuTi confidens', euentum fortune expectabat. Ouid plura? Sanctus
puer Brendanus, uelut alter Moyses in monte contemp[Iationis] *
positus, manus puras in oratione contra Amalechitas illos eleuauit,
atque uirtutem eorum ene[r]uauit. Dans enim uir benedictionem
suam super hominem simul et | lapidem, apparuit persequentibus f. 74"
lapis ut homo, et homo ut lapis. Delusis ergo oculis persequentium,
inimicum suum capitalem occidere putabant ; set in ueritate lapidem
prope eum percutiebant. Sed hoc uir Dei in uirtute illius fecit, qui
uxorem Loth in statuam lapideam conuertit, apud Luacayr. Lapis
uero, ab inimicis illius hominis sic percussus, usque in hodiernum
diem ibidem, quasi corpus sine capite, in prodigium multis patet.
Videns uero pius pastor Ercus cecitatem cordis et oculorum illorum,
motus pietate, duritiam cordis eorum increpans, ait : ' O homines,
penitentiam agite, et uidete quia lapidem percus[s]istis et partem
eius pro capite inimici uestri portatis. Ipse uero abscessit.' Tunc
uiri illi, numero septem, penitentiam egerunt, et usque ad diem
mortis sub regula sancti episcopi Erci in seruicio Dei perman-
serunt.

vii. Alio " tempore cum sancti uiri in monte quodam, silicet Luacra
nomine, simul sederent, et senior siti in calore estiuo pene deficeret,
discipulus defectum magistri moleste ferens, terre licet pre nimio
estu aridissime in uirtute illius, qui aquam de petra durissima
affiuenter produxerat '", imperauit, ut aquam dulcem produceret. Et
'-tatim ad verbum eius terra fonte[m] edu.xit, et usque hodie in testi-
inonium sanctitatis Brandani aquas uiuas transtillat".

> = M c. 6 ; S- § 5 ; L. 3435 fi". ; Cipg. u. s. 2 £;„,„] autera R-. ^ pg xvi. 8.

I * R2 f. 102'". 5 o«(. R=. 6 ubi R2_ 7 o,„ R2 8 erasure in

I R' ; R- Iias only ' contemp'. ' = M c. 7 ; S- § 5 ; Capg. u. s. '" produxit
ac R-. " et dicitur fons Erendani M add.

102 VITAE SANCTORVM HIBERNIAE

viii. Post' hec puer bone indolis Brandanus, flagrans amore
sacrarum scripturarum, ac diuersorum gliscens uidere exempla-
sanctorum, optenta magistri sui licentia, cogitauit primo ut sanctum
episcopum Erlatheum uisitaret'; ac postea alios sanctos terre.
Set' antequam ad sanctum lerlatheum peruenisset, ad sanctam suam
nutricem nomine Itam perrexit, ut benedictionem eius hereditate
possideret. Que ait ei : 'Vade,' inquit, 'et sanctorum regulas, qui
f. 74 f" eas opere compleuerunt, addisce. | Noli enim discere a uirginibus, ne
scandalum incurras ab hominibus.' Sancta igitur Ita, Spiritu Sancto
reuelante, alumpnum premuniuit, quod laycus quidam occurreret, qui
inter sanctos Dei computandus foret. Cumque Brandanus in uiam
suam pergeret, ecce, ut predixit sancta sua nutrix, obuiam habuit
quendam uirum in itinere, qui Colmanus filius Lenini uocabatur.
Cui sanctus Brandanus ait : ' Age, homo, penitentiam, quia Deus
uocat te ad salutem, et eris ut columba innocens in conspectu Dei ^ ; '
et ideo uocauit eum Colmanum, quasi columbe manum, propter
operis innocentiam. Erat enim hic Colmanus filius Lenini uita
atque doctrina inter sanctos precipuus. Ipse enim fijndauit eccle-
siam Clonensem, que ^ cst hodie cathedralis ecclesia, et famosa in
partibus Momonie.

ix. Post' hec Sauctus Brandanus peruenit ad Sanctum larlatheum
in Connacia tunc commorantem. Cum hoc sancto uiro ad tempus
commorans, doctrine salutaris pocula sitibunde hauriens, permansit*.
Cepit autem et ipse inter cetera dona Dei prophetie spiritu pollere.
Aliquando namque, Spiritu reuelante, sancto pontifici lerlatheo locum
sue sepulture predixit sic : ' Non hic,' inquit, 'resurges pater; set
alibi " erit resurrectio tua.' Cui senior ait : ' O sancte puer, quare
multa archana Dei in te abscondis ? Scio enim quod Spiritum Sanctum
habes, et multa potentia in te latet. Tu ad me uenisti ut addisceres;
et ex hoc nunc meus magister eris. Accipe ergo me monachum et
discipulum tibi de cetero. Dic ergo locum resurrectionis mee.' Cui
Brandanus ait : ' Versus orientem proficiscere, et ubi rote currus tui
rupte fuerint, ibi oratorium construe et mane. Illic quoque una
tecum multi resurgent in gloriam '".' Ascendit pontifex sanctus
currum ; et iter aggrcdiens non longe a cella sua fracte sunt due rote
f. 74 " currus ; et ibi constructum est monasterium, cui nomen | Tuaym da
Gualand.

1 = M c. 8 ; .S2 § 5 ; L. 3449 ff. ; Capg. i. 138. ■ ext« R» ; ex' R^. 3 R2 f.
102'*. "* S- and Capg. omit the rest of the section. ^ et clara columna in

templo eius M nM. « MSS. qui. ' = M c. 9 ; S^ § 6 ; L. 3484 ft'. ; Capg. u. s.
** 7 rosfoglaiinsium na huili riagla Eirennclia aicisium L. a{{{/., i. e. and learnt
under him all the Irish (monasticj rules. ' aliter R". '" gloriosam R^.

VITA PRIMA SANCTI BRENDANI 103

X. Post' hec sanctus Brandanus', uelut apis argumentosa, ex
diuersis sanctorum exemplis uirtutum colligens flores, in corde suo,
tanquam in alucari quodam mellifluo, mel caritatis et ceram humili-
tatis recondebat^ Recedens ^ quoque a sancto pontifice larlatheo,
peruenit ad campum Ae, vbi angelus Domini ei apparens dixit :
"Sume* cartam, et scribe tibi vivendi secundum uoluntatem Dei
normam.' Scripsit ibi Brandanus, angelo dictante, regulam ecclesia-
sticam ad custodiam uite religiose necessariam, que usque hodie in
nonnullis locis manet.

xi. Eodem ^ tempore uolens Dominus uirtutem sancti Brandani
coram multis ostendere, ecce defunctus eflferebatur iuuenis ad
sepulcrum, parentibus et cognatis miserabihter eum plangentibus.
Quorum lamentis compaciens, uir pietate plenus ait : 'Nolite flere,
set pocius in Christum confidite, ut, sicut prius dedit spiritum
uitalem, ita et modo dignetur resuscitare mortuum.' Et accedens ad
locum, orauit; et statim qui mortuus fuerat, resurrexit. Mirantur
omnes qui aderant, et conuerso in gaudium luctu, uniuersi qui
aderant, et maxime parentes iuuenis, exultant.

P^st hec homo Dei ad regem terre * peruenit, atque honorifice ab
eo susceptus, optulit ei locum quemcunque in terra sua ad inhabitan-
dum preeligeret. Set uerus mundi contemptor, huius uite fauoribus
e.xtolli non appetens, hoc renuit ; set et benedictionem pro oblato
dono refundens, occidentalium Conacteorum regionem', tanquam
fame nirtutum suarum occultator, perrexit. Decurso autem illic
aliquarto tempore, plurimos ad Christum uerbo et exemplo conuertit,
multisqae cum discipulis ad sanctum episcopum Ercum est reuersus.
Exultat nutritor in aduentu alumpni ; set et cognati omnes et noti
ineftabil) repleti * sunt gaudio. Denique a sancto pontifice | discipu- f. 74 •*
lus, donis uirtutum ante a Christo pontifice promotus, ad sacerdotii '
gradum est sublimatus '".

xii. Illias" uero precepti quod dictum est Abrahe : ' Exi de terra
tua et ccgnatione tua'^' non immemor effectus, peregre proficisci

1 = M c. 10 ; S"- 5§ 6, 7 ; L. 3542 ff. ; Capg. u. s. 2 R"- f. 103^ ' =Si § i-

* summe Ri. ^* = M c. 11 ; S' § i ; S= § 7 ; L. 3546 ff. ; Capg. u. s.

* in loco nonine Cruachu habitantem S- add. ' sic S* ; regiorum R^ R-.
' om. R-. » prebiterii S-. " Here M adds : 'accepitque sanctus
Brendanus, cum esset sacerdos, habitum monasticum sanctum. Et multi relin-
quentes seculum hinc inde venerunt ad eum, et fecit eos sanctus Brendanus
monachos. Deinde cellas et monasteria fundauit in sua propria regione, sed
tunc adhuc non plurima; quod cum ueniret de nauigio suo querendo terram
repromissionis sanctorum, tunc parrochia eius per diuersas regiones Hybernie
dilatata est.' Then comes a new rubric : 'Hic incipit de nauigio sanctissimi
patris Brendani.' After which the ordinary te.vt of the Navigatio Brendani is
inserted. " =S' § 4 ; S^ § 8 ; L. 3556 ff. ; Capg. u. s. ■= Gen. xii. i.

104 VITAE SANCTORVM HIBERNIAE

ardenti uolebat desiderio '. Cuius humilitatem ex alto respiciens
Dominus, tale ei in sompniis dedit responsum : ' Brandane, exaudita
cst postulatio tua ; fiat tibi secundum desiderium cordis '^ tui.' Quo
letatus oraculo suos seorsum relinquens ascendit in montem longe
a mari positum ' ; directoque in equora prospectu, insulam uidit
amenissimam, Christi seruis peraptam, sibique multum placentem.
Ibi quoque triduo ad certificandum quod uiderat ieiunauit. Iterumque
illi dormienti uox de celo insonuit dicens : ' Sicut iBraelitico populo
terram pollicitus sum, et adiutor affui, ut ad eam pertingeret ; ita tibi
insolam, quam uidisti, promitto, et opere complebo.'

xiii. ' De ^ promissione tanti doni gratias Deo egit ; ac fusis diutis-
sime lacrimis, ad suos, Spiritu Sancto consolante, reuersus est.
dicens : ' Fratres mei amatissimi, et comilitones mei, consilium auobis
quero ; quia cor meum in hoc est fixum, ut terram promissionis
mihi celitus ostensam cum sollicitudine queram. Ipsa est enin *
terra sanctorum de qua sanctus Barrinthus ' locutus est nobis.' Vt
autem fidem de historia dictorum a sancto Barintho de eadem terra
faciam certiorem, aduertendum est hic, quod idem Barrinthus ', in-
stigante eum Spiritu Sancto, cum ad uisitandum sanctum Brandarum
ad locum, qui Saltus uirtutum Brandani dicitur, quadam uice adueniens
dixerit. Cum enim. in colloquiis mutuis delectarentur, sanctus Bar-
rinthus in terram se prostrauit, ac lacrimis ubertim faciem irrigauit,
atque diu orauit. Sanctus uero Brandanus eum de terra eleuans ait :
' Pater sancte, cur tristiciam habes in presentia tuorum fratrum ' .'
Nonne ad consolationem nostram uenisti ? Debes ergo in conspectu
f- 75" tuorum I letari pocius quam tristari. Refice ergo animas nostras, et
de diuersis Dei miraculis, que uidisti et audisti, narra nobis.'
Expletis exhortationibus Brandani, sanctus Barri[n]t[h]us cepit nar-
rare de quadam occeani "> insula dicens : ' Frater meus Temocus ",
pauperum fugiens laboris sollicitudinem, perrexit in sollitarium
locum. Ibi quoque inueniens insulam quandam in mari'- coatempla-

' postulauit a Domino ut sibi daret terram secretam in mari ab hominibus
semotam S' ; and practically Capg. ' R^ f. 103''. ^ in montcm Aitche S^ ;
i sliab n-Aidche L. ' With this section R passes to the text of the Navigatio
Brendani in a recension of its own, which extends to the end of § Ixvi. infra.
Capgrave also passes to the N. B. about this point, using a texl somewhat
diflercnt from, and oilen superior to, the ordinary recension. S' makes the
transition to the N. B. at a shghtly later point. For the ordinary text of the
N. B. I refer to the pages of Schrader's Sanct Brandaii, 1871 fSch.), and
Moran's Acta S. Brendani, 1872 (M). The best printed text of the N. B. is that
of lubinal, 1836. Unfortunately it is a very scarce book. Where there is no
difference in the te.\ts of the N. B., it is cited as N. ^ Schr. p. 3 ; M p. 85.

« enim est R^. ' Barrinchus R'. * locutus est . . . idem Barrinthus

om. R' (homoiotel). ' cur in presentia tuorum fratrum tristiciara habes ? R".
>" occenani R' ; occennani R". " Mernoc M ; Mernocatus Sch., Capg.

'* iuxta montem Lapidis N.

VITA PRIMA SANCTI BRENDANI 105

tioni celestium satis aptam, eam ad inhabitandum preelegit. Post
multum uero temporis ceperunt multi monachi undequaque ad
illum confluere. Cunique multos in Christo fratres ibi acquisisset,
et Deus per illum multa miracula ostendisset, tandem ego illuc
properaui, ut eosdem uisitarem. Cumque a loco eorum itineie
trium dierum distassem, in occursum meum, Spiritu reuelante,
cum suis fratribus ipse properauit, et in osculo sancto salutauit.
Et cum ad heremitorium eorum uenissemus, ex diuersis cellulis
occurrentes^ salutauerunt- nos in caritate non ficta. Et licet multe
essent eorum ibi mansiones, vnanimis ' tamen erat conuersatio in
fide, spe et caritate ; et vna ecclesia, et vna refectio. Nichil enim
aliud in cibo uel potu ibi ministrabatur, nisi radices herbarum et
fructus arborum, et potus aque ad sitis sedationem. Fratres uero post
recreationem a Deo acceptam, et completorio dicto, secundum eorum
consuetudinem ad suas cellulas redierunt, expectantes ibi gallorum
cantum. Et cum ceteri se sic sopori uel contemplationi j dedissent, f. 75*
ego et frater meus Ternocus perlustrantes insulam, ad litus maris
versus occidentem peruenimus. Et cum illuc deuenissemus, nauicu-
lam quandam paratam ibi inuenimus. Et tum dixit Ternocus ad me :
" Pater, ascendamus nauiculam, et nauigabimus contra occidentem
plagam ad insulam, que dicitur terra repromissionis sanctorum ; quam
daturus est Deus successoribus nostris in nouissimo tempore."
Ascendentibus igitur nobis nauim atque nauigantibus, nebule nos
cooperuerunt undique, ita vt uix proram aut pu[p]pim nauicule potuis-
semus uidere. Transacto igitur quasi unius hore spatio, circum-
fulsit nos lux ingens, et apparuit nobis terra spaciosa, herbis*, floribus,
et fructibus copiosa. Exeuntibus igitur nobis de naui, cepimus
perambulare insulam, et vsque ad quindecim "^ dierum spatium sic
laborantes, non potuimus finem illius inuenire. Nichil ergo her-
barum ibi uidimus sine floribus et arborum sine fructu. Lapides
uero insule omnes preciosi sunt. Porro decimo quinto die inuenimus
fluuium ab oriente versus occidente[m] tendentem. Cumque con-
sideraremus hec omnia, dubium nobis erat quid agere, uel quotendere
debeamus. Cum uero ad tempus nobiscum deliberaremus, placuit
nobis fluuium transire ; set timentes aliquid sine nutu Altissimi
incipere, expectauimus diuinum responsum. Et quia diuinum con-
silium expectauimus, | ecce subito apparuit quidam uir magni splen- f. 75 "
doris coram nobis, qui nos propriis nominibus appellans, salutauit,
dicens : " Euge boni fratres ! Dominus reuelauit uobis " istam terram,
quam daturus est suis sanctis in fine temporum, Est enim medietas
istius insule usque ad istud flumen. Non licet ergo uobis transire
ulterius. Reuertimini igitur 'ad' locum' vnde existis." Et cum hoc

' sicut examen apum N. 2 r: f jogc 3 .mus R-. < et adj. K"-.

' XV R' ; decemquinque R*. « nobis R^. ' R- f. 103''.

io6 VITAE SANCTORVM HIBERNIAE

dixisset, ego interrogavi eum vnde esset, aut quo nomine uocaretur
ipse. Qui ait : " Cur me interrogas vnde sum, aut quo nomine uocor ?
Quare me non interrogas de ista insula, quam uides ? Sicut enim
illam modo uides, ita ab initio mundi permanet ^ Vnus annus semper
est in hac insula, et vnus dies, dies sine obscuritate tenebrarum, quia
Dominus noster lesus Christus" lux ipsius '." Et postquam hec
omnia perdixit, confestim reuersi sumus pariter qua* uenimus ; et
predictus uir nobiscum usque ad litus niaris, vbi erat nostra nauicula.
Ascendentibus uero nobis in nauiculam, disparuit ille uir ab oculis
nostris. Post hec nos per predictam caliginem transeuntes, deue-
nimus ad insulam deliciosam, ubi fratres nos expectabant. At vbi
fratres nos uiderunt, cum magna letitia exultabant de presentia
nostra, qui ante plorabant de absentia, dicentes : " Cur, patres, oues
uestras dimisistis '' sine pastore errantes in hac insula ". Nouimus
enim abbatem nostrum a nobis frequenter discedere, set nescimus in

f. 75'' quam partem. Aliquando enim sine nobis | immoratur per unum
mensem,aIiquando per duas ebdomadas, aliquando per unam." Cum
hec ego audissem, cepi illos confortare, dicens : " Nolite, fratres,
putare aliquid in hac mora nisi bonum ; quia reuera ' vestra conuer-
satio ante portam paradisi est. Huic prope adest insula, que uocatur
terra repromissionis sanctorum, vbi nec nox imminet, nec dies
finitur. IIIuc enim aliquando properat abbas uester Ternocus.
Angeli quoque Domini custodiunt illam terram. Nonne ", inquit,
" cognoscitis ex odore uestim.entorum nostrorum quod in paradiso Dei
fuimus?" Tunc fratres respondentes dixerunt : " Abba, nouimus quia
in paradiso Dei fuistis ; set nos, ubi sit, ignoramus. Nam sepe
flagrantiam uestimentorum abbatis nostri probauimus ; frequenter
enim odorem suauissimum usque ad quadraginta dies uestes eius
retinebant." Tunc ego ad fratres dixi : " Illic ego cum fratre meo
Ternoco per tot tempora fui sine cibo et potu.'' In tantum autem
eramus repleti gratia spirituali, ut a fratribus reputaremur musto re-
fecti uel madefacti. Quadraginta quoque dierum numero commoratus
[sum] cum fratribus* ibidem. Postea, accepta benedictione abbatis
et collegi[i], reuersus sum cum sociis meis ' ad cellam, ad quam
iturus sum cras^", Domino me protegente.' Hiis auditis sermonibus,
sanctus Brandanus cum omni congregatione fratrum prostrauit se in
terram, Deum glorificans, ac dicens : ' lustus Dominus in omnibus

f. 76" uiis suis, I et sanctus in omnibus operibus suis", qui reuelauit tanta
mirabilia seruis suis. Et benedictus Deus in donis suis, qui nos
hodie refecit spirituali sic refectione.' Post hec dixit sanctus Bran-
danus : ' Eamus ad refectionem corporis et ad mandatum nouum,

1 -nebit R'. » om. Ri. ^ ippius Ri. * qui Ri R^. 5 ^ic N ;

duxistis Ri R^ ^ silua M. ' recidencia R''. * dierum . . .

fratribus om. R=. » R^ f. 104''. ^» tuas R». " Ps. cxlv. 8.

VITA PRIMA SANCTI BRENDANI 107

silicct caritatis.' Transacta igitur nocte illa, mane cum bcnedictionc
fratrum rcuersus est sanctus Barrinthus ad cellam suam '.

xiv. Tunc'' Brandanus ait ad suos : 'Quid uobis uidetur? aut quod
consilium uultis dare ? Terram enini promissionis sanctorum, de qua
locutus cst nobis sanctus Barrintlius, in corde meo proposui querere.'
Cognita uero patris uoluntate, quasi ex uno ore omnes dixerunt :
' Abba pater, voluntas tua ipsa est et nostra. Nonne parentes nostros
propter te et Deum dimisimus, et hereditates despeximus, et uolun-
tates nostras et corpora tradidimus in manus tuas ? Itaque parati
sumus, siue ad uitam, siue ad mortem, tecum ire. Vnum tamen est,
ut queramus Dei uoluntatem.' Vnanimiter igitur consentiunt, ut
quadraginta dierum numerum in ieiunio et oratione complerent ^,
et sic spiritualibus armis protecti terram promissionis quererent.
Transactis igitur quadraginta diebus, salutatis fratribus, atque pre-
posito monasterii recommendatis, qui postea fuit successor suus in
eodem loco, profectus est homo Dei ad occidentalem plagam cum
quattuordecim fratribus ad insulam quandam nomine Aru, vbi tunc
manebat sanctus Endeus cum suis fratribus, cum quibus moratus est
uir Dei Brandanus tribus diebus et tribus noctibus.

XV. Post* hec accepta benedictione sancti Endei et suorum mona-
chorum' profectus est Brandanus cum suis ad partes Kerrigie, ubi
parentes eius demorabantur ; non tamen ut ex carnali affectione eos
salutaret, set ut commodius ibi^ nauem prepararet. Applicuit igitur
ibi ad pedem montis, I in loco qui modo dicitur sedes Brandani, vbi f. 76 ^"
figens' tentorium ad tempus inhabitauit. Tunc sanctus Brandanus
cum suis, preparatis ferramentis, preparauerunt nauiculam leuis-
simam costatam atque columpnatam' ex pino arbore", sicut mos
est in illis partibus, et cooperuerunt eam choriis bouinis rubricatis,
et hnierunt omnes iuncturas pellium exterius, et submiserunt ex-
pensas quadraginta dierum, et cetera utensilia ad necessitatem nauis
pertinentia '". Parata ergo sic naui, atque uelo posito, sanctus Bran-
danus fratribus dixit : ' In nomine Patris et Filii et Spiritus Sancti
intrate nauim.' Cum fratres confidenter intrarent nauim'', et solus
Brandanus staret in litore benedicens portum, ecce tres fratres
supei-uenerunt de monasterio post eos. Qui statim proni ante pedes
uiri Dei corruerunt, dicentes : ' Pater reuerende, concede nobis tecum

' i. e. Cell Bairrfinn (KilbarronV ^ Sch. p. 5 ; M p. 89 ; here some MSS.

of N. interpolate an account of Macutus (S. Malo^ as one of Brendan's com-
panions. ^ ieiunium xl dierum semper per triduanas agere N. * Sch.

p. 6 ; M p. 90. 5 et sanctorum suorum R^. « sibi R^. ' fingens R' R^.
* R- f. 104''. ' ex uimine M ; ex silua Sch. ^" Here S' § 5 begins to

adopt the text of N. B.. thougii it is a somevvhat different recension from
the ordinary one. " intrarent nauim confidenter R-.

io8 VITAE SANCTORVM HIBERNIAE

ire, alioquin hic moriemur fame et siti.' Cumque uir Dei uidisset
angustiam cordis illorum, dixit eis, ut nauim intrarent. Et cum esset
prescius futurorum de hiis que uentura erant, ilHs prophetando
[ait] : ' Scio, fratres, quomodo huc uenistis. Iste frater bonum opus
operatus est ueniendo ; quare Deus preparauit sibi altissimum locum.
Alter uero ueniam, licet Deum grauiter offenderit, consequetur'.
Set tertius pro sua obstinatione dampnabitur''.'

xvi. Ascendens' autem Brandanus in nauim, extensis ueHs cepe-
runt nauigare contra solstitium estiuale ; habebantque prosperum
uentum, nec fuit eis necesse nisi uela tenere. Post quindecim* uero
dies cessauit uentus ; et tunc fratres ceperunt nauigare usque duni
uires^ deficerent. Videns autem homo Dei eos multum sic laborare",
cepit ipsos confortare dicens : ' Fratres, nolite sic labores uestros
expendere. Dominus enim adiutor noster est, atque nauis nostre
f. 76"^ gubernator. Mittite | ergo remiges et gubernacula intus ; tantum
dimittite uela extensa ; et faciat Dominus de seruis suis et de naui
que uult. Timete ergo Dominum, quia bene placitum est Domino
super timentes se'.' Cumque iussa patris discipuli complerent,
reficiebant se ad uesperam. Hec* enim erat consuetudo eorum se
semper ad uesperam horam reficere. Cessantes uero a labore remi-
gandi, aliquando habebant uentum ; set ipsi ignorabant in quam
partem eos ducebat, uel ex qua plaga ueniebat.

xvii. Consum[m]atis^ uero quadraginta diebus sic, et consumptis
uictualibus, et de nullo alio'" nisi de Dei adiutorio sperantibus, ap-
paruit illis quedam insula ex parte septentrionali" ualde saxosa et
alta. Cum uero appropinquarent ad litus, uiderunt ripam altissimam
sicut murum, et diuersos riuulos descendentes de summitate insule
fluentes in mare. Cumque fratres pre altitudine rupis non possent
inuenire portum, ubi commode applicarent, tunc fame et siti uexati,
acceperunt uassa sua, ut de aqua preterfluente ad refrigerationem
sitis sumerent. Quod cum uidisset sanctus Brandanus, aquam eis
interdixit, dicens : ' Stultum est que agitis, fratres ! Quia enim Deus
noster non uult nobis ostendere portum intrandi insulam, ideo non
faciatis de eius aqua tanquam de aliena re rapinam. Habete ergo
patientiam ; quia Dominus noster lesus Christus, qui sperantes in
se non delinquit, post tres dies ostendet seruis suis portum, et locum
aptum ad tempus manendi, ut reficiantur corpora nostra.' Cum

' -quitur R' R'. - aptissimum locum ; uobis autem preparauit detrimentuni
et iudicium M ; teterrimum iudicium Sch. ^ Sch. p. 6 ; M p. 91 ; S' § 6.

* X. S' ; Br. ^ uenientes R-, probably a wrong extensipn of the criginal

reading in R^, whicli is now iHegible, having beeii tampered with by a later
hand. ^ -rantes R^. ' Ps. cxh. 11. * hoc R^. " Sch. p. 7 ;

M p. 92 ; S' § 7. "* oin. R\ " septembrionali R=.

VITA PRIMA SANCTI BRENDANI 109

autem circuissent per tres dies insulam, tertia die circa horam nonam
inuenerunt portum, ubi erat aditus unius nauis. Et uidens sanctus
uir portum oplatum, surrexit, ac bcnedixit introitum. Erat nam-
que I petra inscisa cx utraque parte mire altitudinis, sicut murus. f- 76'
Asccndentibus uero fratribus de naui in terram, premonuit eos pius
pastor ne quid de suppeilecti[li] nauis secum ferrent.

xviii. Porro' ambulantibus eis per ripas maris, occurrit illis quidam
canis, qui ad pedes sancti Brandani deueniens, signa, que solent
canes in aduentu dominorum suoruin, motuacgestucorporis ostendit.
Videns uero honio Dei, tanquam alter Thobias, canem signa pacis
pretendentem, ait suis: ' Nonne bonum nuntium donauit nobis Deus
noster.' Sequamur ergo eum.' Secuti sunt autem canem, qui pre-
cesserat eos usque ad opidum quoddam quod erat [in] insula.
Intrantibus ergo illis opidum, uiderunt aulam raagnam et spatiosam,
stratam lectulis et sedibus, aquam etiam ad pedes lauandos paratam.
Cum uero sedissent, precepit uir Dei fratribus, ne quicquid de
suppellecti[li] domus sibi toUere usurparent. Et ait: 'Cauete, fratres,
ne Sathanas uos" in temptationem' deducat. Video enim, quod
suadet uni ex tribus, qui post nos de monasterio venerunt, de furto
pessimo. Orate * igitur pro anima eius ; quia caro tradita est in
potestatem Sathane.' Porro domus illa, in qua residebant, erat quasi
inserta per parietes in circuitu de uasculis diuersi generis metalli
appendentibus, frenis, et cornibus circumdatis argento.

xix. Tunc Brandanus ait ministro, qui sollebat apponere panem
coram eo : ' Fer prandium quod nobis misit Deus, vere pius, vere
bonus.' Surgens quoque frater ad ministrandum, inuenit mensam
positam, et mapam desupcr extentam, et panes miri candoris
secundum exigentiam esurientium ^ et pisces similiter. Cumque
omnia essent para|ta, benedixit sanctus pater prandium " celitus f- 77*
missum, dicens : ' Qui dat escam omni carni, confitemini Deo celi'.'
Residebant ergo fratres, atque cum Dei timore ac amore panem suum
commedebant. Sic et de potu, quod opus erat, bibebant. Finita
uero cena cum gratiarum actionibus atque diuinis laudibus, dixit
pius pastor fratribus : ' Requiescite nunc ; ecce enim singuli lecti
bene strati pro singulis. Opus est uobis ut membra uestra repau-
sentur post magnos labores.' Cum autem fratres obdormissent, uidit
sanctus Brandanus Sathanam in specie cuiusdam Ethiopis nigri
ferentem frenum in manu, et uocantem predictum fratrem ut tolleret;
quod et fecit ; nam frenum rapuit, et suadenti locum temptationis

> Sch., M u. s. ; Si § 8. » nos R^. 3 jji f jg^J « orante Ri m. pr. R^.
' -ensium R', -encium R^. ^ brandium R^ ; the scribe was beginning to write
' Brandanus'. ' Ps. cxxxv. 35, 26.

iio VITAE SANCTORVM HIBERNIAE

dedit. Quod cum homo Dei cognosceret, de lecto surrexit, et usque
in sequentem diem orationem protelauit. Mane autem facto, cum
opus Dei in laudibus peregissent, festinabant ad nauim. Ecce mensa
apparuit, sicut prima die, per omnia parata ; et ita per tres dies et
totidem noctes preparauit Deus prandium seruis suis.

XX. Post ' hec sanctus Brandanus cum suis cepit iter uersus nauem
agere. Dixitque suis: 'Videte, ne quis ex uobis aliquid de substantia
huius insule secum tollat.' At omnes dixerunt : 'Absit, pater, ut
aliquid furtiue ablatum uiolet iter nostrum.' Tunc sanctus Brandanus
subiunxit : ' Ecce frater noster, quem predixi uobis heri, habet
frenum argenteum'^ in sinu suo, quod hac nocte per suggestionem
diaboli incaute furatus est.' Et cum hec frater ille audisset, proiecit
frenum de sinu suo, et prostrauit se ad pedes uiri .Dei, dicens :
' Pater, peccaui ; ignosce mihi, et ora pro anima mea ne pereat.'
Quod uidentes fratres, confestim prostrauerunt se in terram, de-
precantes pro anima illius. Et eleuans eos pastor pius de terra, ecce
f- 77 uiderunt Ethiopem paruum saltare de sinu fratris illius, qui | uoce
magna ac lugubri dixit : ' Cur me, uir Dei, de habitatione mea expellis,
in qua per septem annos habitaui ? et modo alienum me facis ab
hereditate mea.' Audiens hanc uocem, preco ueritatis, Brandanus,
ait : ' Precipio tibi ex parte Christi, Cui ego seruio, ut nullum hominem
leseris usque in diem iudicii.' Et post hec conuersus ad fratrem
predictum, ait: 'Sume corpus et sanguinem Domini, quia anima
tua modo egredietur de corpore tuo, et hic habes locum sepulture
tue. Propter enim contritionem tuam et precum nostrarum in-
stantiam remissa est iniquitas tua. Frater quoque tuus, qui tecum
uenit de monasterio nostro, in inferno habet locum sepulture.' Itaque,
accepta eucharistia, tanquam itineris tuto uiatico, egressa est anima
fratris de corpore, susceptaque est ab angelis lucis, uidentibus fra-
tribus. Corpus uero eius sepulture ibidem traditum est a fratribus.

xxi. Post ' hec uenerunt ad locum ubi nauim suam dimise-
runt. Ascendentibus igitur illis nauim, occurrit eis iuuenis quidam,
portans cophinum plenum de panibus, et amphoram aque dulcis.
Qui dixit eis : ' Sumite benedictionem de manu serui uestri. Restat
enim uobis adhuc longum itcr, usque dum inueneritis consolationem.
Ab isto enim die usque ad pascha non deficiet hec panis et aque
annona.' Accepta igitur boni nuntii benedictione, nauigabant per
oceanum, quo Deus uolebat eos duci. Post biduum uero se semper
reficiebant.

• Sch. p. 8 ; M p. 94 ; S' 5 lo. « r2 f, jo^o, 3 Sch. p. g ; M p. 94 ;

Si 5 II.

VITA PRIMA SANCTI BRENDANI m

xxii. Et ' cum sic ^ per diuersa occeani loca ducerentur, quadam die
uiderunt insulam quandam non longe a se distantem. Et cum cepis-
sent remigando laborare, ut ad insulam attingerent, immisit Deus
uentum cis optatum, ut non esset necesse eis sic laborare. Cumque
prospere in portu insule applicuissent, precepit homo Dei fratribus ut
exirent, | ipse uero^ post eos. Et cum cepissent circuire insulam, f. 77°
iiiderunt aquas largissimas manare ex diuersis fontibus plenas pisci-
bus. Dixitque tunc Brandanus fratribus : ' Faciamus hic opus Dei,
sacrificantes Deo agnum immaculatum ; quia hodie cena Domini est.'
Quod cum fecissent, manserunt ibi usque in sabbatum sanctum.
Perambulantes quoque insulam illam, uiderunt diuersos greges ouium
albi coloris in tanta multitudine, ita ut* uix possint pre densitate
gregum terram conspicere. Tunc Brandanus dixit fratribus : ' Acci-
pite de hiis gregibus ad diem festum, quod ^ necesse est. Domini
enim terra et plenitudo eius^.' Qui, iussa conplentes, acceperunt
vnam de grege ouem, et hgantes per cornua, quasi domestica ouis
sequebatur eos, donec ad locum ubi uir Dei erat uenirent. Iterum
mandauit pius pastor vni ex fratribus, ut ad gregem accederet, et
agnum immaculatum de eo afferret. Festinauit frater iussa complere,
ducens silicet secum agnum immaculatum.

xxiii. Et' cum parassent omnia hec ' ad opus crastine diei, ecce ap-
paruit illis uir predictus, habens in manibus sportam plenam de panibus
subcinericiis, et cetera que erant necessaria. Et cum hec possuisset
ante conspectu[m] uiri Dei, cecidit pronus super faciem suam tribus
uicibus, dicens : ' Vnde mihi est, O margarita Dei, ut pascharis in istis
diebus sanctis de labore manuum mearum ? ' Sanctus uero Bran-
danus, eleuato illo de terra, et dato osculo, dixit : ' Fili, dic nobis, ubi
uult Dominus noster lesus Christus ut celebremus sanctam suam '
resurrectionem.' Cui respondit predictus uir : ' Pater, hic celebra-
bitis istud sanctum sabbatum ; uigilias uero et missas uestras cras
in illa insula, quam uidetis, | celebrare debetis. Sic enim uultf. 77"*
Dominus, qui disponit omnia suauiter.' Et dum hec dixisset, cepit
obsequium famulorum Dei humiliter facere, et omnia, que necessaria
erant, in crastinum preparare. Paratis ergo omnibus, et in nauim
allatis, dixit ille fidelis procurator ad sanctum Brandanum : ' Vestra
nauicula non potest modo amplius portare ; set ego transmittam
uobis post octo dies que necessaria erunt usque penthecosten.'
Tunc sanctus Brandanus dixit: 'Vnde tu nosti vbi manere possimus
post octo dies?' Et ait : ' Hac nocte eritis in illa [insula] quam
uidetis prope, et ibi cras, usque in sextam horam ; et postea nauiga-

' Sch. p. 9 ; M p. 95 ; S' § 13. 2 et sic cum R=. ' R- f. 105''. < om. R".
6 quem Ri R". 6 pj. xxiii. i. ' Sch., M u. s. ; S' § 13. 8 hoc R-.

9 bis R".

112 VITAE SANCTORVM HIBERNIAE

bitis ad insulam, que non est longe ab illa contra occidentalem
plagam, que uocatur paradisus auium ; in qua manebitis usque ad
octabas pentecostes.' Iterum interrogauit eum sanctus Brandanus de
ouibus illis, quas uiderunt in insula, quomodo potuissent tam grandes
esse. Erant enim ita magne sicut boues. Cui ille respondit : ' Nemo
colligit lac de ouibus in hac insula, nec hyemis tempestas eas molestat,
et in pascuis semper die noctuque morantur ; et ideo maiores sunt
quam in uestris regionibus.' Post hanc niutuam collationem, atque
benedictionem acceptam, profecti sunt ipsi ad nauim, et ceperunt
nauigare ad insulam eis preostensam.

xxiv. Cumque' ad eam uenissent, cepit nauis stare, antequam
portum potuissent tenere. Tunc Brandanus precepit fratribus in
mare descendere, et nauim cum funibus usque ad portum optatum
ducere. Quod et factum est. Illa uero insula erat multum setosa-,
absque ulla herba, et in litore eius nil harene inueniebatur. Porro
pernoctantibus fratribus in oratione et uigiliis in insula, solus
f. 78" Brandanus remansit in naui. Ipse | enim sciebat, que et qualis esset
insola. Non enim in ueritate erat insula ; set Deus omnipotens, cui
omnis creaturaad nutum obedit^, fecit cete grande dorsum suumsuper
mare eleuare, ut esset locus aptus' seruis suis nocte resurrectionis
sue ad inhabitandum ^ Ideo ergo homo Dei noluit fratribus indicare
qualis locus 'erat', ubi nocte illa permansissent, ne perterriti in fide
hesitassent. Mane igitur facto, precepit pius pastor sacerdotibus
omnibus, ut singuli missas cantarent, quod et fecerunt. Cum uero
pater reuerendus in ipsa naui missam celebrasset ", interim fratres
ceperunt carnes et pisces quos secum duxerant de'' alia* insula
extra nauim portare, ut sale condirent, et etiam in parte decoquerent.
Quod cum fecissent, posuerunt cacabum super ignem ; cumque ince-
pisset cacabus super ignem' bullire, cepit illa insula moueri. Fratres
uero motum insule percipientes, ceperunt currere ad nauim, implor-
antes auxilium patroni sui. At uir Dei singulos per manus trahebat
intus ; et sic, relictis omnibus que parauerant in insula, ceperunt
nauigare. Porro insula illa ferebatur in occeanum, et ipsi poterant
uidere ignem ardentem per duo miliaria in mari. Tunc sanctus uir
aperuif eis secretum suum, [et] quid" esset illa insula indicauit,
dicens : ' Fratres, an uos admiramini, quod fecerit hec insula, silicet
mouendo se sic per mare ?' Et dicunt fratres : ' Valde enim admira-
mur, necnon et ingens pauor inuasit nos de motu eius.' Et dixit eis :
' Filioli, nolite expauescere. Deus enim in hac nocte reuelauit mihi

' Sch. p. 10 ; M p. 96 ; S' § 14. « fetosa R^. ' -diuit R=. * apertus

R^ R2. ^ habit- R^. * Here there is a long: lacuna in S' extending to the

middle of § xxxii infra ; therc is no indication in the MS. of anything being
wanting. ' R^ f. 105''. " aliqua R^ '■• om. R". '» apparuit R'.

" inquid R' ; and prob. R' m. pr.

VITA PRIMA SANCTI BRENDANI 113

per uisionem sacramentum huius rci. Insula enim non fuit in qua
permansistis, set prior omnium natantium piscis, qui querit caiidam
suam scmper iungerc capiti, et pre | longitudine sua non potest. f- 78 ^
Nomen quoque eius Casconius '.'

XXV. Post'' hec inucnerunt quandam insulam ualde deliciosam,
herbis floribus et fructuosis arboribus plenam. Cum uero portum ad
intrandum quererent, inuenerunt a parte meridionali insule riuulum
dulcis aque uergentem in mare, ibique nauim ad terram miserunt.
Descendentibus ueroillis de naui,precepit fratribus sanctus Brandanus,
ut nauim per funes contra impetum aquarum traxissent, quantum
plus potuissent. Erat autem flumen illud tam latum sicut longitudo
vnius nauis. Fecerunt igitur fratres sicut mandauerat eis pater,
tralientes nauim usque ad fontem uiuum, vnde flumen descenderat.
Tunc Brandanus ait fratribus : ' Ecce Dominus noster lesus Christus
dedit nobis locum ad manendum in sua sancta resurrectione, vere
bonus, uere misericors. Fratres mei, si non habuissemus alia, que
nos corporaliter recrearent, solus iste fons sufficeret nobis in cibum
et potum.'

xxvi. Erat ' autem super illum fontem arbor mire altitudinis,
cooperta auibus candidissimis*, que tantum cooperuerunt arborem,
ut uix humanis oculis possit ad plenum conspici. Cumque hec uir
Dei conspiceret, cepit intra se cogitare, que causa esset, ut tanta
auium multitudo foret in una arbore congregata. Et in tantum sibi
sua cogitatio tedium generauit, ut etiam lacrimas pro reuelande sue
dubitationis ministerio effunderet, dicens : ' Deus, qui renes et corda
scrutaris^, et absconditorum es reuelator, tu scis angustiam cordis
mei. Deprecor ergo tuam maiestatem, ut mihi digneris per tuam
magnam misericordiam reuelare tuum secretum, quod me latet de
auibus hiis. Non,' inquit, ' Pater, de dignitate mea aut merito in hac
parte confido ; set clementie ° tue | enodationem scriptuli huius f. 78 "
dubitationis committo.' Hec cum apud se uir celestium desideriorum
loqueretur, ecce una ex auibus illis uolabat de arbore, cuius ale
rcsonabant contra nauim, sicut tintinabula quaedam ; que sedens
in summitate prore nauis, cepit expandere alas in signum letitie
interioris, et placido' uultu aspicere in uirum Dei. Statimque
agnouit uir Dei, quia recordatus est Dominus deprecationum suarum,
et ait ad auem : ' Quia,' inquit, ' seruus Dei es et nuntius, ideo narra
nobis, vnde uenistis huc, aut per quem multitudo illa permaxima
avium coUecta sit in unum ibi.' Et ait ad eum auis : ' Nos sumus,'

' lasconius N (recte ; from Ir. iasc, a fish). ' ^ Sch. p. ii ; M p. gi.
» Sch. u.s. ; M p. 98. * R^ f. io6'. ' pg. vii. lo. « -sie R' ; -cie R\

' placito Ri R2.

114 VITAE SANCTORVM HIBERNIAE

inquit, 'de illa magna ruina antiqui hostis, qui ad plenum ei non
consensimus. Et quia ex parte peccato eius consensimus, contigit et '
nostra ruina. Deus enim iustus est et uerax et misericors. Ideo
per suum iudicium misit nos in hunc locum, vbi penas alias non
sustinemus, nisi quod presentiam Dei uidere non possumus. Tantum-
modo enim alienauit nos a consortio aliorum, qui firmiter steterunt.
In sollempnibus quoque diebus et dominicis accipimus corpora tfilia
qualia tu uides, et commoramur hic, laudantes Creatorem nostrum.
Et sicut ceteri spiritus, qui mittuntur per diuersas aeris partes atque
terrarum, ita et nos discurrere possumus. Tu autem cum tuis
fratribus habes unum annum in tuo itinere. Adhuc restant sex anni.
Vbi enini hodie celebrasti Pascha, ibi onini anno peregrinationis tue
similiter celebrabis ^* ; et postea inuenies que posuisti in corde tuo,
silicet terram repromissionis sanctorum.' Et cum hec dixisset auis
illa, leuauit se a' prora, et cepit uolare ad alias.

xxvii. Cum' uero uespertina hora appropinquasset, ceperunt omnes
aues, que erant in arbore, quasi una uoce cantare, percutientes latera
f. 78'' sua cum alis, atque | dicentes : 'Te decet ympnus in Syon, et tibi
reddetur uotum in lerusalem ^' Et semper repetebant " predictum
versiculum, quasi per spatium unius hore. Videbatur quoque fratri-
bus, quod modulatio illa et sonus alarum esset quasi planctus quidani
cum suauitate. Tunc sanctus Brandanus ait fratribus : ' Reficite
corpora uestra, quia hodie anime uestre diuina refectione satiate sunt.'
Finita uero cena, ceperunt fratres opus Dei peragere ; et postea
quieuerunt usque ad tertiam noctis uigiliam. Euigilans uero uir Dei,
cepit fratres ad uigilias noctis sancte' excitare. Et cumipseinciperet
uersiculum : ' Domine, labia mea aperies, et os meum annuntiabit
laudem tuam ',' tunc aues unanimiter alis et ore sonabant, dicentes :
' Laudate Dominum, omnes angeli eius, laudate eum, omnes uirtutes
eius*.' Similiter ad vesperas per spatium hore cantabant. Cum
autem aurora nocti finem daret, ceperunt omnes cantare : ' Et sit
splendor Domini Dei super nos'",' equali modulatione et longitudine
psallendi", sicut in matutinis laudibus. Ad tcrtiam quoque horam
cantabant hunc versiculum : ' Psallite Deo nostro, psallite regi nostro,
psallite sapienter'^.' Ad sextani uero horam canebant : ' Illumina,
Domine, uultum tuum super nos, et miserere^l' Ad nonam dicebant :
' Ecce quam bonum, et quam iocundum, habitare fratres in unum".'
Ita quoque reddebant aues die et nocte laudes Deo. Ibi uero per
octauas festi ipsi in laudibus Dei remanserunt.

' et contigit R^. ^ r2 f. ,o6\ 3 ad R' R'. * Sch. p. 12 ; M p. 99.

^ Ps. Ixiv. I. « reciproca&ant N. ' o/«. R'. * Ps. 1. 17. * Ps. cxlviii. z.
" Ps. Ixxxix. 17. " -ti R' R'. " Ps. .\lvi. 7-8. '» Ps. Ixvi. 3.

'* Ps. cxxxii. I.

VITA PRIMA SANCTI BRENDANI 115

xxviii. Peracta' autem festiiiitate pascliali dixit sanctus Brandanus
suis : ' Accipite de aqua fontis istius uobiscuni.' Ouod cuni fratres
complessent, ecce predictus uir, cum quo triduo fuerunt ante pasclia,
aduenit, ferrens secum in nauicula sua cibum et potum sufficienter
pro eis. Allatis quoque omnibus de naui, coram uiro Dei locutus est
ad eos sic : ' Fratres mei, habetis hic sufRcienter usque ad diem
sanctum pentecostcs. Et nolite- bibere de | hoc fonte, fortis namque f. 79''
est ad bibcndum. Dicam enim uobis naturam eius. Quisquis bibcrit
ex eo statim irruet super eum sopor ; et non euigilabit usque dum
compleantur viginti quatuor hore. Dum enim manat' de fonte, habct
saporem* et naturam aque.' Hiis dictis, accepta benedictione sancti
patris, reuersus est ad locum suum. Ibi uero manserunt usque ad
festum pentecostes. Erat enim eis delectatio atque refocillatio suauis
cantus auium. Die uero sancto pentecostes uenit procurator pre-
dictus ad illos, ducens secum que necessaria erant ad diem festum.
Cum autem simul discubuissent ad prandium, locutus est idem pro-
curator dicens: ' Et quia,' inquit, 'restat uobis adhuc magnum iter,
ideo accipite de hac aqua in uasis uestris, et de pane quem potestis
obseruare •'■'. Alio uero anno ego uisitabo uos, Deo concedente.' Et
cuni hec dixisset, accepta benedictione a uiro sancto, reuersus est ad
suum locum. Finitis uero festi octauis, iussit uir sanctus suis, ut
nauem pararent, ac de fonte uassa sua implerent. Et cum omnia,
[que] precepit procurator, parata essent, tunc predicta auis concito
uolatu * uenit, et resedit super proram nauis, et ait, quasi confortando
eos contra maris pericula : ' Noueritis quod vbi anno preterito in cena
Domini fuistis, ibi similiter hoc anno eadem nocte eritis. Et sicut
nocte dominice pascalis fuisti super dorsum Casconii ', ita hoc anno
tali nocte eritis. Inuenietis quoque insolam post octo menses que
vocatur insula familie Heluei", in qua celebrabitis natiuitatem Domini.'
Et cum [hec] predixisset auis, reuersa est in locum suum.

xxix. Tunc' fratres ceperunt uela extendere et nauigare. Aues
quoque predicte cantabant, quasi una uoce, dicentes : ' Exaudi nos,
Deus salutaris noster, spes omnium finium terre, et in mari longe '".'
Igitur per latitudinem | magni maris ferrebantur per tres menses ; f. 79''
nihilque poterant uidere, nisi celum et mare. Quadam uero die
apparuit eis insula non longe distans ; et cum appropinquassent ad
litus, traxit eos impetus uenti a portu ; et ita quadraginta dies nauiga-
bant in circuitu insule, nec poterant portum inuenire. Cumque
fratres pene deficerent uiribus, ceperunt Dominum deprecari cum

' Sch. p. 13 ; M p. 100. 2 R- f. io6'. ' manant R' R-. ■* soporem

R' R^. ^ et panes siccos quos potestis obseruare in annum alium N ;

et pains ses, cest bescuit Jubinal p. 73. * ueiatu R' R-. " lasconii N ;

see p. 113 note i. ' Ailbei, Albei N; see p. 46 note i. ' Sch. p. 14 ;

M p. 102. '" Ps. Ixiv. 6.

I 2

ii6 VITAE SANCTORVM HIBERNIAE

lacrimis, ut adesset clementie sue pietas sibi' in adiutorium. Et
cum per triduum in orationibus et abstinentia sic permansissent,
apparuit illis portus- angustus^ vbi quasi nauis* unius erat locus.
Ibi quoque apparuerunt duo fontes, quorum vnus erat turbidus, et
alter clarus. Porro fratres festinabant cum uasculis, ut haurirent
aquam. Quod uidens pius pastor Brandanus ait illis : ' Filioli, nolite
talem rem hic agere sine Hcentia seniorum, qui in hac ^ insula com-
morantur. Aquas enim quas sine consensu senioruni uultis surripere,
cum eorum licentia poteritis optinere.' Et sic aquam concupitam
fratres per imperium patris dimiserunt.

XXX. Cumque '^ de naui exissent, occurrit eis unus senex mire
grauitatis, cuius facies erat magne claritatis, et capilli niuei coloris.
Hic tribus uicibus in terram se prostrauit, ante quam uirum Dei
osculatus fuit. Sanctus uero Brandanus eleuauit eum de terra. Et
osculantibus' se inuicem, tenuit senex manum sancti Brandani, et
sic euntes, ibant ad monasterium. Et cum essent ante portam
nionasterii, stetit sanctus Brandanus cum suis et dixit seni : ' Cuius
est istud monasterium ? et quis preest illi .' aut unde sint qui moran-
tur ibi ?' Et cum sic diuersis sermonibus senem interrogaret, nullum.
tamen responsum ab eo optinuit, set tantum manu silentium insinua-
bat. Vt ergo homo Dei secretum silentii* per signa agnouit, fratres
,79= amonuit, dicens : ' Custodite | ora uestra a silentii fractione, ne isti
in alico molestentur per multiloquium uestrum.' Et, hiis^ dictis,
ecce undecim fratres de monasterio occurrunt eis cum crvcibus et
ymnis, dicentes : ' Surgite, sancti, de mansionibus uestris, et profi-
ciscimini obuiam ueritati. Locum sancti'fi'cate, plebem benedicite,
ut nos, famulos uestros, dignetur Dominus in pace custodire.' Finito
uero uersiculo, osculati sunt mutuo se in osculo pacis. Deinde fratres
de monasterio duxerunt eos ad locum orationis '", ut primum omnium
regnum Dei quererent >' ibi. Post hec abbas monasterii cum suis
monachis ceperunt lauare pedes hospitum, cantantes : ' Mandatum
nouum do uobis'',' et cetera.

xxxi. Hiis" finitis, ducti sunt hospites ad refectorium, ubi in uisce-
ribus caritatis cum magna maturitate ac silentio " recreati sunt ex
panibus miri candoris, et quibusdam radicibus incredibilis saporis.
Inter duos enim vnus intiger ponebatur panis a seruitore, qui mini-
strabat in mensa ; similiter et potum de aqua fontis. Tunc quoque

' R2 f. 106''. 2 portum Ri Rl s angustum R^ (not R'). < auis

R' m. pr. R-. ■'' in hac oin. R^. " Sch. ; M u.s. ' -labantibus R' m. pr. R^.
' decretum loci illius N. ^ om. R^. '** sicut mos est in occidentalibus

partibus add. N. " Matt. vi. 33. "* John ^iii. 34 ; cf. the service for iVIaundy
Thursday in the Roman MissaU " Sch. p. 15 ; M p. 103. '* R* f. 107".

VITA PRIMA SANCTI BRENDANI 117

abbas monasterii cum magna maturitate' ait : ' Ex hoc fonte modo
euni bona uoluntate potestis bibcrc, cx quo ante sine liccntia uoluistis
haurire. Ex alio enim fonte, silicet turbido, quem uidistis, lauantur
pedes fratrum, quando indigent ; omni vero tempore calidus cst.
Panes uero, quos in mensa nostra uidetis, nobis ignotum est vbi
parantur, aut quis ad cellarium nosirum portat. Certum tamen est
nobis, quod ex affluentia bonitatis Dei- nobis ministrantur per ali-
quani subiectam sibi creaturam. Nos quoque, qui sumus hic, uiginti
quatuor fratres dc conuentu, cotidie habemus duodecim panes quales
uos uidetis ; ita quod inter duos semper unus ad refectionem sufficit.
In magnis uero festiuitatibus et dominicis dupplicatur annona panis,
ut ex residuo suo possit quisque cenare. Modo quoque in aduentu
uestro dupplicata est pa]nis annona. Et ita per octoginta annos f.
nutrit nos Deus, a tempore silicet Patricii, et sancti Eluei ' patris
nostri usque modo. NuIIa uero senectutis signa aut languoris inertia
nos molestat ; set, ut uidetis, sine alico impedimento die noctuque
Deo seruimus. In hac etiam insula, in qua sumus, non indigemus
igne ad preparandum cibum nostrum, nec ad nos calefaciendum ;
nullum enim frigus aut estus nos hic contristat. Cum uero tempus
uigiliarum matutinalium uenerit, lampades nostre, quas nobiscum
duximus de terra nostra, diuina insufflatione accenduntur, nilque
minuitur usque in diem''.'

xxxii. Post ^ hanc uero dulcem collationem tribus uicibus biberunt,
pulsauitque abbas signum ; et fratres cum silentio atque grauitate
a mensa surgentes, ad ecclesiam cum laude diuina properant". Post
alios uero duo sancti uiri incedebant. Cum igitur intrassent in eccle-
siam, ecce alii duodecim fratres exierunt de ecclesia obuiam eis,
flectentes genua coram sanctis patribus. Tunc sanctus Brandanus
ait ad abbatem monasterii : 'Abba pater, cur isti non fuerunt refecti
simul nobiscum ' ?' Et respondit abbas : ' Ideo non fuerunt nobiscum
recreati, quia non potuit nos simul mensa nostra accipere in vnum.
Modo uero hii reficientur, et nihil eis deerit. Nos autem intrantes
ecclesiam dicemus uesperas, ut et fratres nostri post nos similiter
possint cantare.'

Cum officium vesperarum terminassent, cepit sanctus Brandanus
considerare, quomodo ecclesia illa esset edificata. Erat* enim qua-
drata, et tante longitudinis quante et latitudinis, habens septem
luminaria ; id est, tria coram_altari quod erat in medio, et bina ante
alia duo altaria. Altaria uero erant de cristalio, et eorum uascula
simihter ; silicet patene et calices, et urceoli, et cetera uassa, que

1 hylaritate N. ' diem R' R=. ' AUbei N. •• hanc add. Ri m. sec.

(wrongly). 5 Sch. p. i6 ; M p. 104. ^ proparant Ri R^. ■' R^ t. 107".

' Here S' § 15 resumes after the lacuna.

ii8 VITAE SANCTORVM HIBERNIAE

pertinebant ad cultum diuinum ; tt sedilia uiginti quatuor similiter |
f. 80" in circuitu. Locus quoque ubi abbas sedebat erat inter duos clioros,
et ipse semper incipiebat sanctum officium. In monasterio uero illo
nulla uox aut strepitus ' audiebatur, nec aliquis sine consensu senioris
aliquid attemptare presumebat. Siquis uero ex fratribus aliquod
opus necessarium faciendum haberet, coram abbate humiliter genu-
flectebat -, affectiones cordis per signa conuenientia demonstrans; et
tunc pater abbas, accepta tabula et graphio, scribens ibi uoluntatem
suam, fratri postulanti ad legendum communicabat. Cumque hec
omnia sanctus Brandanus diligenter considerasset, ait ad eum pater
abbas : ' Pater mi, iam tempus est, ut reuertamur ad refectorium, ut
omnia fiant cum luce.' Et ita fecerunt, reuertentes ad refectorium.
Finitis uero omnibus ^ ibi, que necessaria erant pro refectione cor-
porum, omnes cum magna maturitate ad completorium properabant.
Cum uero pater abbas inchoasset uersiculum : ' Deus in adiutorium
meum intende*', et dedissent omnes similiter honorem Trinitati
semper benedicte °, et totum officiuni completorii in feruore spiritus
cantassent, fratres omnes egrediebantur ad cellas suas, ducentes
secum cum reuerentia hospites, in quibus Christum credebant se
hospitio collocare.

xxxiii. Abbas " uero monasterii cum sancto Brandano remanserunt
in ecclesia, expectantes aduentum luminis. Sanctus uero Brandanus
interrogauit patrem abbatem de silentio 'et' conuersatione fratrum ;
quomodo silicet tam districte silentium tenerent, et in humana carne
uiuendo ' tam arctam uitam tenerent. Et respondit pater abbas cum
magna humilitate ac reuerentia : ' Pater mi, coram Christo meo con-
fiteor, quod octoginta anni sunt, postquam uenimus in hanc insula[m],
et nullam humanam uocem audiuimus, excepto quando Deo nostro
cantamus laudes. Inter nos enim nulla uox excitatur; set tantum
f. 80* per signum digiti aut oculorum | quod necesse est exprimitur, et hoc
fit solum a maioribus natu. Nullus uero nostrum sustinuit alicam
infirmitatem corporalem aut spiritualem, postquam uenimus ad lociim
istum.' Audiens quoque sanctus Brandanus talem uiuendi inter
homines niodum, cum cordis deuotione in hec uerba prorupit, dicens :
' Mi pater, an licet nobis hic uobiscum cohabitare ? ' Et respondit
abbas : ' Non licet ; quia non est Dei* uoluntas.' Et addidit dicens :
' Et cur me, pater Brandane, de hac re interrogas ? Nonne reuelauit
tibi Deus, antequam huc uenisses, qui(J te oporteat facere ? Te enim

1 -dus Ri R=. '^ -bant R' R^. ^ orationibus R*. ■■ Ps. xxxvii. 23.

5 subiungunt [incipiebant] istum uersiculum : ' Peccauimus, iniuste egimus,
iniquitatem fecimus. Tu, qui pius es-pater, parce nobis, Domine [es, miserere
nobis, Christe]. In pace in idipsum dormiam ' &c. N ; Ps. iv. 9, 10 (one ot the
Psalms for Complinej. . « Sch. p. 17 ; M p. 106; S» § 16. ' R'^ f. 107^

» om. R2.

VITA PRIMA SANCTI BRENDANI rig

oportet ad patriam tuam reuerti cum quatuordecim fratribus tuis, quia
ibi in monasterio tuo preparauit Deus locum sepulture tue. Duo
uero alii qui supersunt, vnus peregrinabitur in insula anachoritarum ;
altcr uero morte turpissima apud inferos condempnabitur.'

x.x.xiv. Cumque* hec inter se loquerentur, ecce, uidentibus illis,
quasi sagitta ignea dimissa est per fenestram, que omnes lampades
ecclesie illuminauit. Cum uero luminaria^ illa accenderentur', pre-
dicta sagitta confestim reuersa est per eandem uiam. Iterum quesiuit
sanctus Brandanus. a quo extinguebantur illa luminaria* mane. Et
ait ad eum abbas : 'Veni, et uide sacramentum Imius rei, de qua
queris. Ecce tu uides candelas ardentes in medio uasculorum. Ex
eis tamen nil exuritur, nec diminuitur, nec mane ulla ignis fauilla
remanebit; quia spirituale lumen est.' Tunc sanctus Brandanus ait :
• Quomodo,' inquit, ' in corporali terra potest ardere lumen spirituale
ucl incorporale ? ' Respondit senex : ' Nonne uidisti^ rubum ardentem
in monte Sjmay ? et tamen remansit rubus illesus ab igne''.'

xxxv. Vigilantibus' uero sic sanctis per totam noctem usque mane,
sanctus Brandanus licentiam proficiscendi petiit. Cui ait senior:
' Mi pater Brandane, tu debes nobiscum natiuitatem | Domini cele- f. 80 ■=
brare, et usque ad octauas Epiphanie remanere.' Acquieuit tunc
Brandanus precibus supplicantis, mansitque usque ad tempus as-
signatum a patre. Transactis ergo festiuitatibus preassignatis, beatus
Brandanus cum suis, accepta annona de monasterio", ac benedictione
sanctorum illorum, Deo gubernatori se suumque iter committens,
nauiculam suam ascendit. Ferebatur quoque sic per occeani deuia
queque usque ad initium quadragesime.

xxxvi. Quadam ° uero tunc die uiderunt quandam insulam non
longe ab eis distantem. Ouam cum fratres uidissent, ceperunt acriter
nauigare. lam enim fame et siti pene defecerant, quia ante triduum
uictus et potus eorum consum[m]atus esL Cum uero ad insulam
peruenissent, sanctus Brandanus portum benedixit, ut sic securius
insulam ualerent intrare. Transeuntes autem per'" insulam, inue-
nerunt fontem lucidissimum, ex quo diuersi generis pisces discur-
rebant in mare. Tunc pius pastor ait fratribus : ' Animaduertite,
filii, [et] intelligite, qualiter consolator noster, Deus, dedit nobis hic
post magnos labores consolationem, atque quieti locum. Accipite
ergo de piscibus quantum sufficit ad nostram'" cenam, et coUigite

' Sch. ; M. u.s. ; S^ § 17. ' illuminaria R-. ' -derent R-. * illuminaria R-.
^ lcgisti N. * At senex ait : 'Legi.' Et ille dixit : ' Si sic, habe fidem Dei

semper, quoniam uigilantibus usque mane datur corona ^ add. S'. ' Sch. p. i8 ;
M p. 107 ; S' § 18. s R2 f. 107'*. « Sch. ; M u s. ; S' § 19. " om. K-.

120 VITAE SANCTORVM HIBERNIAE

de herbis et radicibus fontis quas Dominus seruis suis ' preparauit.'
Et cum discipuli secundum mandatum magistri omnia complessent,
ait iterum eis : 'Cauete, fratres, ne supra modum utamini liiis aquis,
ne grauius corpora uestra uexentur.' Cumque fratres uim precepti
patris in aqua bibenda non aduertissent, set quidam ex eis singulos
calices, alii binos, aliqui uero ternos bibissent, mox in eos, qui tres
biberunt calices, irruit sopor^ trium dierum, et in eos qui duos,
duorum, et in illos qui unum, unius noctis ac diei. Sanctus uero
Brandanus sine intermissione deprecabatur Deum pro fratribus, |
f. 80^ quia per ignorantiam contigisset eis incidere in tale periculum.

xxxvii. Transactis ' autem hiis tribus diebus, dixit pater ad filios :
' Fugiamus, karissimi, istam mortem, ne deterius nobis adueniat.
Deus enim dedit pastum pro necessitatibus nostris, et uos fecistis
inde detrimentum uobis. Egrediamur ergo de hac insula, accipientes
de piscibus quantum necesse est per triduum usque in cenam
Domini ; similiter et de radicibus quantum sufficit per hoc triduum,
et non plus.' Onerantes uero nauem de omnibus, secundum quod
iusserat eis pater Brandanus, ceperunt nauigare in occeanum contra
plagam septemtrionalem'. Post tres dies et noctes, cessante uento,
factum est [mare] pro nimia tranquillitate quasi coagulatum. Tunc
Brandanus iussit suis ut remigare cessarent, et Deo gubernare^
nauim permitterent. Cumque fratres hoc facerent, ferebatur nauis
per diuersa loca occeani circiter uiginti dies. Reficiebantur uero
semper post triduum.

xxxviii. Quadam" autem die apparuit illis quedam insulaa remotis'
ualde, ita quod quasi nubes quedam uideretur eis. Dixitque Bran-
danus ad suos : ' Filioli, cognoscitis uos insulam illam ? ' At illi :
' Non cognoscimus, pater.' Tunc ipse ait : ' Ego eam' cognosco.
Ipsa est enim illa insula, in qua altero anno in cena Domini fuimus,
vbi bonus procurator com[m]oratur.' Ouo audito /ratres ceperunt
laboriosius remigare, ut citius possint ad locum quietis peruenire.
Quod cum pius pater uidisset, ait : ' Nolite, fratres, sic membra uestra
laboribus inordinatis uexare, set Deo gubernatori nauim permittite
dirigcre. Dimittite ergo sibi nauim gubernare, quia nuncquam deserit,
nisi prius deseratur, nuncquam deficit, nisi homo sibi seruiendo
deficiat.' Cum hiis monitis acquiescerent fratres, appropinquantes
f. 8j ■" ad litus insule, occurrit eis in nauicula \ idem procurator, et duxit
illos ad portum, vbi preterito anno descenderunt de naui, magnifi-
cans' Deum, et osculans pedes singulorum, incipiens a sancto Brandano

1 otu. R^. - b:s R'. ' Sch. p. 19 ; M p. 108 ; S' § 20. * septrionalem
R2 51. i^ R» f. 108"; gubernante R2. « Sch. p. 19; M p. 109; S' 3 21.

' a longe N. " eum R' R^. s .ficens R' R^.

VITA PRIMA SANCTI BRENDANI 121

usque ad ultimum, diccns: 'Mirabilis Deus in sanctis suis, Deus
Israel, ipse dabit uirtutem et fortitudinem plebi sue, benedictus
Deus'.' Et finito versiculo, et ablatis de naui utensilibus fratrum,
extendit tentorium, et parauit balneum ; erat enim cena Domini.
Post hec induit omnes fratres nouis uestimentis, et sic fecit obsequium
per triduum. Fratres uero ibidem passionem Domini cum magna
diligentia cclebrabant, c.xpectantes ibi usque in sabbatum sanctum.

x.\.\ix. Finitis' autcm officiis diei sabbati, immolatisque hostiis
salutaribus Deo, atque cena consum[m]ata, dixit idem procurator ad
eos : ' Ite, et ascendite nauem uestram, ut ualeatis celebrare domi-
nicam resurrectionem, ubi anno altero ' celebrastis, ibidem usque in
sextam horam commorantes, et postea ad insulam, que uocatur
paradisus auium, peruenietis, ubi anno preterito tali tempore fuistis
usque ad octauas pentecostes. Asportate quoque uobiscum omnia
que necessaria sunt de cibo et potu interim. Ego enim cum Dei
adiutorio uisitabo uos altera die dominica.' Onerauit uero ipse nauim
cibo et potu, prout potuit capere. Post hec, data mutua benedictione,
ascendunt nauim, et ceperunt nauigare' usque ad aliam insulam.
Cum appropinquassent ad locum ubi ascendere debuissent, apparuit
illis^ cacabus, quem altero anno ibi dimisserant. Tunc sanctus"'
Brandanus, descendens ' cum suis de naui, cepit cantare ympnum
trium puerorum usque in finem. Finito autem ympno, uir Dei
amonuit fratres, dicens : ' O filioli, uigilate et orate, ut non intretis
in temptationem'. \ Considerate enim, quomodo Deus subiugat im- f. 81 ^»
manissimam bestiam subtus nos sine ullo impedimento.' Cumque
ex uerbis patris essent filii in fide confirmati, ita [ut] non timerent'
tante bestie motum, in laudibus Dei noctem illam usque ad matutinas,
sparsim per insulam orantes, continuauerunt. Mane quoque in unum
conuenientes fratres, singuli sacerdotes hostiam salutarem Deo usque
ad tertiam horam offerebant. Tunc uir Dei Brandanus agnum im-
maculatum Deo optulit, dicens : ' In altero anno hic resurrectionem
Domini celebraui ; ita et hoc anno propono celebrare.' Postquam
uero omnia, que ad reuerentiam dominice resurrectionis cedebant,
ibi consum[m]assent, profecti sunt ad insulam auium, sicut in alio
anno fecerunt.

xl. Appropinquantibus" quoque" ad portum insule omnes aues
de insula humanis uocibus concorditer uociferantes dicebant : 'Salus
Deo nostro sedcnti super tronum, et agno'-.' Et iterum : ' Dominus

' Ps. Ixvii. 36. 2 Sch. ; M u.s. ; S' § 22. ' altero anno R'. * R^ f. 108*.
s illius R2. 6 g„ R2_ 7 .(Jes R*. « Matt. xxvi. 41 ; Mark xiv. 38.

' limuenint R^ " Sch. p. 20; M p. iio; S' § 23. " iliis add. M.

'^ Rev. vii. 10.

122 VITAE SANCTORVM HIBERNIAE

Deus illuxit nobis ; constituite diem sollempnem in condensis usque
ad cornu altaris^' Et hec uerba repetebant quasi per dimediam
horam, usque quo uir sanctus cum suis resedissent in suo tentorio.
Cumque ibi festa paschaha usque in octauas pasce peregissent, ecce
predictus procurator aduenit die dominico in albis, sicut promiserat,
portans secum que ad usum pauperum Christi erant necessaria.

xli. Et'^ cum ad mensam sedissent, predicta auis sedit in prora
nauicule, sonitum faciens expansis alis sicut sonitum organi magni.
Et tunc uir Dei agnouit, quod aliquid sibi indicare uoluit. Fratribus
uero aurem intente ad uocem auis prebentibus, ait eis : ' Deus dis-
posuit uobis' quatuor tempora, usque dum finiantur septem anni
peregrinationis vestre. In cena enim omni anno debetis esse cum
uestro procuratore, | qui presens est ; in dorso uero belue pasca
celebrabitis; set in hac insula nobiscum usque in octauas pentecostes
remanere* debetis. Apud uero familiam sancti Helbey'' natiuitatem
Domini celebrabitis. Completis quoque septem annis peregrinationis
uestre, periculis multis antecedentibus, inuenietis terram repromis-
sionis sanctorum, quam sollicite queritis ; et ibi habitabitis quadraginta
diebus ; et postea educet uos Deus ad terram natiuitatis vestre.'
Sanctus Brandanus, ut hec audiuit, in terram se prostrauit, gratiarum
referens suo Saluatori actiones. Hiis peractis, reuersa est auis in
locum suum.

xlii. Porro* procurator, finita fratrum refectione, ait ad eos : ' Deo
concedente atque adiuuante, reuertar ad uos in die aduentus Spiritus
Sancti super apostolos cum expensis pro uestris necessitatibus
oportunis.' Accepta igitur benedictione sancti patris Brandani et cete-
rorum fratrum, regressus est in locum suum idem procurator. Porro
ipsi ibidem manserunt ad tempus prefinitum eis ab eo.' Consum-
[m]atis itaque diebus festis, precepit uir Dei suis, ut se ad iter
prepararent, ac uascula sua de fonte implerent. Cumque omnia, que
necessaria erant ad nauigandum, pararent, ecce aduenit predictus
procurator cum naui sua onerata cibo et potu ad eos. Et mittens,
que attulerat, in nauim, osculatis singulis fratribus*, reuersus est ad
insulam suam. Post hec nauigantes per incerta occeani loca per
quadraginta dies, uitam duxerunt in laboribus.

xliii. Quadam' die, cum sic nauigarent, ecce apparuit post illos
bellua marina"' mire magnitudinis, de naribus suis undas expuens, ac

• Ps. cxvii. 27. 2 Sch.; M u.s. ; S' § 24. ' quatuor loca per N add.,

probably rightly. " R2 f. 108-. ^ Heluey R' ; Ailbei N. « Sch. p. 21 ;

M. p. III ; S' § 25. ' procuratore add. R' m. sec. (wrongly). * il eut

pris pais k tous Jubinal p. 83. ' Sch. ; M u.s. ; S' § 26. " maxima R'.

VITA PRIMA SANCTI BRENDANI 123

inarc sicut seua tempestas commouens, que uelocissimo cursu ad eos
deuorandos properabat. Et cum, uisa hac terribili maris turba|tione, f. 81 '^
fratres in se turbarentur, sanctus Brandanus in Domino suo semper
confidens, ait : ' Nolite e.xpauescere, uos qui estis modice fidei.
Nonne Petrus apostolus super undas ambulauit, quandiu non dubi-
tauit ? Mox uero, ut in fide titubauit, submergi incepit. Deus ergo,
qui defensor noster est semper, ipse liberabit nos de faucibus huius
bestie. Et non solum a conatu huius belue nos defendet', set de
omnibus periculis huius maris.'

xliv. Et" cum bestia appropinquaret eis, antecedebant ' unde mire
altitudinis eam ad nauim, ita ut ex hoc esset fratribus pauoris maior
occasio. Tunc uenerabilis senex*, extendens manus in celum, ait:
' Domine, libera nos, sicut liberasti Dauid de manu^ GoUe gigantis.
Domine, libera nos, sicut liberasti Danielem de faucibus leonum in
lacu. Domine, libera nos, sicut liberasti lonam prophetam de uentre
ceti magni, cum esset ibi tribus diebus et totidem noctibus.' Finita
uero oratione, ecce alia belua ab occidente ueniens, ignemque ex ore
euomens, ferocissimum iniit contra aliam conflictum. Tunc sanctus
Brandanus fratribus ait : ' Uidete, fihoU, magnalia Dei omnipotentis,
et attendite obedientiam quam Creatori exhibet creatura. Modo,
karissimi, expectate finem huius belli, quod bestia pro nobis contra
bestiam pugnat, et nil nobis nocebit, set et materiam laudis Dei nostri '
ministrabit.' Et hiis dictis, bestia persequens dirupta est in tres partes
coram eis.et altera reuersa est post uictoriam ad locum unde uenerat.

xlv. Altera* die uiderunt quandam insulam ualde amenam ar-
boribus plenam. Appropinquantibus autem ad eam, uiderunt
partem illius bestie occise in litore maris. Tunc sanctus Brandanus
ait fratribus : ' Ecce,' inquit, ' pars illius bestie, que nos deuorare
cu|piebat ; modo uero eam deuorate, et de eius carnibus reficia-f. 82»
mini. Longo enim tempore in hac insula morabimini. Leuate
ergo nauiculam nostram in altum, et querite tentorio vestro locum
aptum.' Cumque fratres hec omnia complessent, ait eis pius pater :
■ Accipite nunc, karissimi, de carnibus huius belue, quantum
sufficiat uobis per tres menses. Hac enim nocte cadauer huius belue
deuorabitur ab aliis bestiis.' Peractis uero omnibus, dixerunt discipuli
ad Brandanum : ' Abba pater, quomodo hic possumus uiuere sine
aqua ? ' Ouibus ille ait : ' Numquid difficilius est Deo dare nobis
aquam quam uictum ? Qui enim dedit escam, dabit et potum.' Et
iterum ait eis : ' Ite nunc contra plagam meridionalem insule, et
inuenietis ibi fontem aque uiue, et herbas multas ; et de hiis omnibus

' -dat Ri R-. 2 Seh. p. 21 ; M p. iia; S' § 27. « -sed- Ri R«.

* R= f. 108'^. 5 de manu bis R' m. pr. * Sch. p. 22 ; M p. 112; S' § 28.

124 VITAE SANCTORYM HIBERNIAE

sumite cum mensura.' Fratres uero euntes, inuenerunt omnia, sicut
predixit eis homo Dei.

xlvi. Manserunt' igitur in illa insula per tres menses, eo quod
tempestas magna per tantum tempus erat in mari. Et, sicut
predixerat eis "^ uir Dei, nil inuenerunt de carnibus belue mane
sequentis diei. Reuersi uero ^ fratres ad Brandanum, dixerunt ad
eum: 'Abba pater, sicut predixisti nobis de belua illa, ita factum est.'
Ait iterum ad eos pius pater: ' Aliud uobis dicam adhuc signum ;
piscis, qui iuit de sagena piscatorum hac nocte, cras huc ducetur, et
ex eo uos reficiemini.' Quod et factum est. Nam sequenti die,
exeuntibus fratribus ad htus insule, inuenerunt piscem ibi magnuni,
sicut predixit sanctus Brandanus. Tulerunt ergo de carnibus illius
secum, quantum sibi sufficere ad refectionem credebant. Et ait uir
Dei ad eos : ' Istas diligenter condite carnes sale, quia usus earum
f. 82' erit uobis pro tempore necessarius*. | Faciet enim Dominus serenum
tempus cras, et cessabit tempestas, et nauigare poterimus de loco
isto. Precepit quoque eis uassa sua de aqua fontis implere propter
casuum futurorum euentum ; herbas uero atque radices ad suum
opus colligere precepit, quia uir sanctus postquam sacerdotis functus
est officio, nil commedit in quo spiritus uite erat. Onerata igitur
naui ex hiis que uir Dei mandauit, profecti sunt contra meredionalem ^
■ plagam.

xlvii. Cumque" sic per incerta pelagi deuia transirent, uiderunt
vnam longe ab eis positani insulam. Tunc uir Dei dixit suis : ' Tres
populi,' inquit, ' in illa sunt insula, quorum unus est puerorum, alter
uero iuuenum, tertius autem senum.' Et addidit, dicens : 'Vnus
quoque ex fratribus nostris peregrinabit cuni illis.' Tunc discipuli
querebant ab eo, quis eorum esset cum illis permansurus. Et cum
permansissent interrogantes, quisnam esset, qui ibidem nioraretur,
respondit uir Dei : ' Iste est,' inquit, ' ille, qui cum illis permanebit.'
Et is erat vnus ex illis tribus fratribus, qui secuti sunt uirum Dei de
monasterio, cum paratus esset nauem intrare. Post hec applicuerunt
ad litus illius amene ualde insule. Erat enim illa insula tante
planitiei, quod uidebatur equalis in superficie esse mari. Ibi uero
erant tres secte uirorum, ut predixit sanctus Brandanus ; silicet
puerorum, iuuenum, et senuni. Et sicut etate uidebantur esse
distincti, ita et loco ab inuicem disting[u]ebantur. Erat enim quasi
iactus lapidis inter turmam semper et turmam. Et cum una pars
staret, altera sedebat "^. Et qui stabant, hunc versiculum, silicet :

' Sch. p. 22; M p. 113; S' § 29- = ei R2. ' R^ f. 109"». •• -riis R' R^.
" sic Ri R^ S^ ; septentrionalera N. * Sch. p. 23; M p. 114; S' § 30.

' R2 f. 109''.

VITA PRIMA SANCTI BRENDANI 125

' Ibunt sancti de uirtute in uirtutem, uidcbitur Deus deorum in
Syon ',' dccantabant. Et cum ^ una turma stando hunc versum
decantaret, altera surjgendo eundem incipiebat. Et ita sine inter- f. 82 "
missione alica semper iaciebant.

xlviii. Turma^ quoque prima, silicet puerorum, uestiebatur pannis
candidis, secunda turma uestibus iacinctinis, tertia uero dalmaticis
quasi purpureis. Et tunc erat hora diei quarta, quando ad litus insule
peruenerunt. Cum autem esset hora sexta, ceperunt tres turme simul
decantare hos psalmos, sihcet : ' Deus misereatur' nostri ',' et, ' Deus
in adiutorium meum intende^,' et, 'Credidi, propter quod locutus','
et vnam post psalmos orationem. Similiter ad horam nonam dicebant
tres psahnos, silicet : ' De profundis *,' et, ' Ecce quam bonum ",' et,
' Lauda, lerusalem, Dominum '".' Ad vesperas uero canebant : 'Te
decet ympnus",' et, ' Benedic, anima mea, Dominum'^,' et, ' Laudate,
pueri, Dominum ".' Et post hos psalmos dicebant sedendo quindecim
graduum psalmos". Et post hec omnia ecce nubes candida obum-
brauit insulam, pre cuius spissitudine non poterant ipsi uidere
insulam, nec habitantes in ea. Audiebant enim uoces canentium ac
Deum laudantium usque ad uigilias matutinales, et tunc inceperunt
psalmum : ' Laudate Dominum de celis '",' usque in finem. Et post
hec omnia cantabant duodecim primos psalmos per ordinem psalterii.
Dum uero dies illu[ce]sceret", discoopcrta est insula a nube ; et tunc
cantabantalios sex psalmos, silicet : ' Miserere mei, Deus",' et, ' Deus,
Deus meus, ad te de luce'",' et, ' Domine, refugium",' et, ' Omnes
gentes'",' et, ' Deus, in nomine tuo-',' et, 'Dilexi^^V

xhx. Et"' post hec omnia immolabant agnum immaculatum Deo
omnipotenti ; et omnes communicabant, dicentes : ' Hoc sacrum
corpus Domini ct Saluatoris nostri sanguinemque sumite uobis in
uitam eternam.'

1. Itaque -' cum omnia complessent, ecce duo uiri de turma
iuuenum ueniunt portantes cophinum plenum de fructibus eis
incognitis colore purpureis, sapore ualjde suauibus, dicentes ei[s]:f. 83*
' Sumite de fructibus insule uirorum fortium, et reddite nobis fratrem
nostrum, et ite in pace.' Tunc sanctus Brandanus ad se uocauit

» Ps. Ixxxiii. 8. 2 om. R-. ^ gch. ; M u.s. ; S' § 31. * -riatur Ri R».
' Ps. Ixvi. I. " Ps. Ixix. 2. ' Ps. cxv. I. locutus om. R-. ' Ps. cxxix. i.
* Ps. cxxxii. I. '** Ps. cxlvii. i. '' Ps. Ixiv. i. '- Pss. cii. i; ciii. i.

" Ps. cxii. 1. '* Pss. cxix-c.Nxxiii. '^ Ps. cxlviii. i ; M and Sch. (not SM

add : deinde ' Cantate Domino ', et tertium : ' Laudate Dominum in sanctis
eius.' Pss. cxlix. i ; cl. i. '"^ illusceret R' S' ; illuceret R^, illucesceret N.

" Ps. 1. I. '* Ps. Ixii. I. " Ps. Ixxxix. i. ™ Ps. xlvi. i. =' Ps. liii. i.
-- Ps. cxiv. I ; ' Dilexi, quoniam ' cum Alleluia N, ^ Sch. p. 24 ; M p. 115 ;

S' § 32. • " Sch. ; M u. s. ; S' § 33.

126 VITAE SANCTORVM HIBERNIAE

predictum fratrem, et dixit ei : ' Osculare fratres tuos, karissime, et
vade cum illis, qui inuitant te. Dico tibi, frater, quia bona hora te
mater tua genuit, quando meruisti ' habitare cum tali collegio.' Et
osculatis fratribus per ordinem, ait illi sanctus Brandanus : ' Fili,
recordare^ quanta beneficia condonauit tibi Deus in hoc seculo ; uade
ergo modo cum hiis, et ora pro nobis.' Et ualedicens fratribus,
secutus est duos illos iuuenes ad scolas sanctorum illorum. Tunc in
aduentu eius illi hunc versum psalmi decantantes dixerunt : ' Ecce
quam bonum, et quam iocundum, habitare fratres in unum '.' Et post
hec : 'Te Deum laudamus,' alte cantabant ; et osculantes eum,
sociatus est collegio uirorum illorum.

li. Post* hec omnia ipsi ab insula discesserunt, nauigantes per
deuia queque. Et cum hora prandii adesset, iussit pius pater de
fructibus illis dari fratribus pro refectione. Ipse uero sumens vnum
racemum ex fructibus, admirans eius magnitudinem,ait : ' Dico uobis,
fratres, quod nunquam memini '' me uidisse aut legisse alicuius
fructus racemos tante magnitudinis.' Erant enim tam magni fructus
sicut pila magna. Tunc precepit uir Dei a[f]ferri sibi uas ; et
exprimens succum de una \aia attulit unam libram ; quam diuidens
in duodecim uncias, dedit vnicuique vnciam vnam. Et sic fratres
reficiebantur duodecim dies, habentes post sumptionem huius fructus
saporem mellis in ore. Postquam hanc mirabilem annonam finierunt,
ius[s]it sanctus Brandanus fratribus per triduum ' ieiunare.

f. 83" lii. Quod' cum complessent, ecce auis | mire magnitudinis uolauit
ad eos*, que in ore ramum arboris eis incognite portans, ante con-
spectu[m] uiri Dei in naui posuit. Ramus uero in summitate habuit
botrum magnum rubicundum. Auis uero, relicto ibi ramo, recessit.
Tunc uir Dei dixit fratribus :' ' Sumite, karissimi, prandium, quod
Deus nobis per ministerium huius auis transmisit.' Erant enim uue
illius tam magne sicut poma silvestria. Has uuas diuisit uir Dei
fratribus per duodecim dies ; et ita reficiebantur ex eis per tot dies.
Hiis expletis, remandauit sanctus suis ieiunium triduanum.

liii. Tertia' post hec die uiderunt aliam insulam coopertam
arboribus densissimis habentibus fructum predictarum uuarum
incredibili fertilitate, ita ut rami arborum ineuruarentur deorsum.
NuIIa arbor ibi sine fructu, et eiusdem" speciei erant omnes arbores.
Et cum applicuissent ibi, uir Dei descendens de naui, cepit circuire

■ R2 f. I09<^. '^ quia ndd. R^. 3 pg. cxxxii. i. * Sch. p. 24 ; M p. 116;
S' 5 34. ^" neii R' R- ; memini R^ m. sec. " per triduum suis fratribus R^.
' Sch. p. 25 ; M p. ir6 ; S' § 35. * seditque super nauis tentorium arfrf. S'.
» Sch. ; M u.s. ; S' § 36. "> R^ f. 109«'.

VITA PRIMA SANCTI BRENDANI 127

insulam. Erat cnim odor iilius sicut odor malorum punicorum.
Fratres uero adhuc expectabant in naui, donec seruus Dei Brandanus
rediret. Interim autem flabat illis uentus cum suauissimo odore de
fragrantia arborum, quo multum ipsi recreabantur. In hac insula
reperit pius pater Brandanus sex fontes irriguos, herbis uirentibus
habundantes^ Et reuersus ad fratres, portauit secum de fructibus
insule ; dixitque eis : ' Ascendite^ de naui in terram et figite tentoria,
et sumite de fructibus huius insule ; quoniam opus est nobis refici
ex eis.' Et hiis fructibus reficiebantur per quadraginta dies, quibus
in insula morabantur. Post hec ascenderunt nauem, portantes secum
de fructibus insule, quantum poterat nauis eorum portare.

liv. Et' cum ab insulla illa discederent, apparuit illis bestia una, f. 83'
que griphes uocatur. Quam cum fratres uiderent ad se uolare,
timuerunt ualde, eo quod magna et terribihs esset. Et dixerunt ad
patrem Brandanum : ' Succurre, pater ; quia ad deuorandum nos
bestia ista festinat.' Quibus ipse ait : ' Nolite timere eam, quia
Dominus noster defendet* nos ab impetu eius.' Et cum bestia
extenderet ungulas ad rapiendum seruos Dei, ecce subito occurrit
ei auis, que ante eis portauerat ramum cum fructu ; et committens
bellum cum griffe, euuisis primo oculis eius, postea occidit eum.
Erat enim bestia sic magna sicut bos ; ungulos tamen habuit [et]
alas sicut aquila. Et cecidit cadauer eius in mare coram fratribus ;
superius enim in aere belligerabant. Post hec recessit auis cum
uictoria ad locum unde uenerat. Ipsi uero de tanto periculo liberati,
gratias Deo referebant^, qui tam magnifice eos de tam horribili .bestia
defendit. Post hec uenerunt ad insulam monachorum Heluei^, ubi
natiuitatem Domini celebrantes, manserunt ad tempus. Accepta
igitur benedictione abbatis illius monasterii ac suorum monachorum,
circuibant mare, mirabiiia Dei in profundo maris uidentes''.

Iv. Quodam ' uero tempore, cum festiuitatem sancti Petri apostoli
deuote celebrarent ', ecce mare tam clarum eis apparuit, ut limpide
uiderent'" omnia, que in profundum maris, sicut que superius erant.
Aspiciebant enim ibi diuersa bestiarum genera, sicut greges ouium
in pascuis. Cumque ex terribili bestiarum tantarum apparitione
fratres multum essent perterriti, rogabant patrem ut cum silentio
missam ipse celebrasset, ne sono uocis" eius belue prouocate im-
petum in eos facerent. Quibus | pater pius respondit dicens; ' Miror f. 83''
imprudentiam uestram, qui timetis nunc bestias istas.' Et addidit :
' Quare,' inquit, ' non timuistis omnium bestiarum deuoratricem, in

' habitum dantes R-. ^ desc- Scli. ' Sch. p. 25 ; M p. 117 ; S' § 37.

< -dat R' R-. ' offer- R«m.pr. « Ailbei N. ' Ps. cvi. 24. 8 Sch. p. 26;
M p. 118; S' § 38. 3 -brassent R^. '" R^ f. iio". » uocis bis R'.

128 VITAE SANCTORVM HIBERNIAE

cuius dorso frequenter sedentes atque psallentes fuistis, insuper
et carnes coxistis ? Et qui tunc non timuistis, cur modo pauidi estis ?
Nonne Dominus' omnium est Deus noster lesus Cliristus, qui potest
domare naturam omnium bestiarum?' Et cum hec dixisset, cepit
missani eo modo quo altius poterat, celebrare''. Cumque bestie
sonitum uociferantis audissent, eleuantes se supra mare, natabant
in circuitu nauis, a longe tamen a naui. Tanta quoque erat bestiarum
multitudo, ut ultra eas nequirent ipsi mare uidere. Sic quoque huc
illucque se circa nauem niouebant, ut' corpori Creatoris sui uiderentur
exhibere reuerentiam *. Cum uero uir sanctus missam celebrasset,
bestie per diuersas maris semitas discurrendo se rapuerunt. Post
hec, uento prospero eos perducente, uix per octo dies mare illud
clarum potuerunt pertransire.

Ivi. Quadam " uero die, dum missas celebrarent in naui, apparuit
illis columpna quedam mire altitudinis, ad quam ante tres 'dies'*
non potuerunt pertingere. Cum autem ad eam appropinquassent,
sum[m]itatem eius pre altitudine non poterant uidere. Columpna
uero hec erat cooperta a summo usque deorsum ex tam raro canopeo,
ut nauis posset transire per foramina canopei illius. Considerantes
uero subtilitatem artis in ipso canopeo, non poterant scire ex qua
materia esset factum. Habebat' quoque canopeum coloreni argenti,
et durius uidebatur marmore. Columpna uero illa ex cristallo erat
purissimo. Tunc sanctus Brandanus ait fratribus : ' Quiescite nunc
1. 83'* a labore remigandi, et tene|te plagas canopei seu fibulas, et sufificit
uobis,' Spatium namque magnum tenebat canopeum ultra columpnam
in mari, quasi per unum' miliare ; et pendebat a sum[m]itate eius
usque ad j'nia maris. Tunc dixit Brandanus ad fratres : ' Mittite
nauem per aliquod foramen canopei, et uideamus diligenter magnalia
Dei nostri.' Et cum hoc fecissent, mare apparuit eis quasi uitrum
unum valde clarum, ita ut uiderent profunda maris. Bases uero
columpne et fymbrias uidere non poterant. Splendor quoque non
minus inferius quam superius splendebat. Tunc uir sanctus men-
surabat foramen vnum canopei ; et erat quattuor cubitorum in omnem
partem. Nauigantibus' igitur illis per totum diem iuxta unum latus
ipsius columpne, et per unibram columpne, non poterant sentire
calorem solis. Uir Dei mcnsurabat latus columpne mille quadri[n]-
gentis cubitis, et erat eadem mensura per quattuor latera columpne.
Sic quoque mensurabat per quadriduum. Quarto uero die inuenerunt
calicem de genere canopei, et patenam de colore columpne, in quadam
fenestra in latere columpne ad australem plagam. Que homo Dei

' Deus R^. ' -brasse R-. ^ et Ri RK « Sic reuerentiam

not in N. ^ Sch. p. 27 ; M p. 118 ; Si § 39. 6 om. R^ m. pr. R'.

' -bant R' R^ 8 R2 f. i iqI'. 9 -gatis R' m. sec.

VITA PRIMA SANCTI BRENDANI 129

apprehendcns, ait : ' Dominus noster Icsiis Christus ostendit nobis
hec mirabilia, ut intucntes ea, magnificemus potentiam Dei.' Et
dixit tunc fratribus diuinum peragere officium, et postea corpora
sua reficere. Post hec omnia, discedentes hinc, nauigauerunt ad
plagam septentrionalem ; et, secundis flantibus uentis, per octo dies
ferebantur per mare.

Ivii. Et' hoc transacto dierum curriculo, viderunt unam insulam
terribilem ualde, sine herbis et arboribus, officinis fabrorum plenam.
Tunc sanctus ait ad suos : ' Vere, fratres, angustia mihi est de hac
insula. Nolo enim illam intrare, aut | ei appropinquare ; set tamen f. 84»
uentus trahit nos ad illam.' Pretereuntibus uero ipsis insulam ad
iactum lapidis, audierunt foliium sufflantium sonitum quasi tonitruum
magnum, ac malleorum circa incudes percussiones. His auditis,
sanctus uir armauit se dominico tropheo per totum corpus, dicens:
' Domine lesu Christe, libera nos ab hac maligna insula.' Et finita
oratione, ecce unus de habitatoribus insule egrediebatur foras, quasi
ad aliquod opus peragendum, horribilis ualde ac hispidus. Cumque
uiderct sanctos Dei pertransire insulam, reuersus cum festinatione"
ad locum unde exierat, dixit : ' Heu, heu, heu, quam male nobis
accidit ! ' Tunc uir Dei iterum se muniuit uexillo dominice crucis,
dicens fratribus : ' Filioli, tendite uelum in altum, et simul cum hoc
remigate, ut citius possitis ab hac insula recedere.'

Iviii. Post' hec exiuit unus de fabris illis ad litus, portans* forcipes
in manibus, et massam ignitam mire magnitudinis in eis, quam super
famulos Christi confestim iactauit. Protegente Deo omnipotente suos,
minime conatus eius eis nocere potuit; transiuit uero mas[s]a iuxta
eos ad spatium unius stadii, cadens in mari ; et cepit mare feruere
quasi prune ardentes ; et ascendebat fumus de mari, sicut de fornace'
ardenti. Cum autem a loco, in quo massa cecidit, ipsi processissent
quasi per spatium unius miliaris, tunc fabri illi infernales uenerunt
cum festinatione ad litus, portantes singuli singulas massas ignitas.
Horum quidam massas suas post famulos Dei mittebant ; alii super
suos proiciebant socios. Filii uero tenebrarum dolebant, quod serui
Dei euaserunt manus eorum. Reuersi sunt igitur* ad officinas suas',
et incendunt eas ; et tunc tota insula ap|paruit quas unus globusf. S^*"
igneus ardens. Mare uero feruebat, sicut cacabus bulliens super
ignem. Audiebant quoque ipsi tota die illa ululatum et clamorem
magnum de insula, et ad nares eorum intolerabilis ueniebat fetor.
Tunc homo Dei', confortans fratres, aiebat : ' Milites Christi, sitis

' Sch. p. 28 ; M p. 120; S' § 40. 2 R2 f. 110«!, 3 Sch. p. 28 ;

M p. 121 ; S' § 41. * portas R'. '^ -ci R' R^. ' om. R-. ^ altered

by R' m. sec. to ofScia sua. ' Christi R^.

PLUMMER. K

I30 VITAE SANCTORVM HIBERNIAE

robusti in fide non ficta, quia, ut verum fateor, sumus ' modo iuxta os
infernalis putei. Vigilate ergo, et uiriliter agite.'

lix. Post- hec apparuit illis altus in occeano mons ad plagam
septemtrionalem ', qui nebulosus atque fumosus erat in sum[m]itate.
Nauis uero eorum, nolentibus eis, uelocissimo uenti impetu ad, litus
illius montis deducebatur. Erat quoque insula illa tante altitudinis,
vt uix sum[m]itatem eius possent intueri. Sicut enim murus erat
mons ille erectus in altum, et in sum[m]itate omnino ignitus. Vnus
uero, qui remansit ex tribus fratribus illis, qui post uirum Dei uene-
rant de monasterio suo, exiens de* naui in terram, cepit clamare,
dicens: 'Ve mihi, quia tollor a uobis, nec possum redire ad uos.'
Quem ipsi ibi dimiserunt, festinantes nauem a terra reducere.
Timebant enim sibi ualde, atque dicebant : ' Miserere nostri, Doniine,
miserere, quia in periculo sumus.' Cumque retrorsum more timen-
tium aspicerent, uiderunt socium suum a demonibus ad tormenta
tractum, et qualiter incendebatur igne infernali inter eos. Et hec
fratres intuentes, apud se dicebant : ' Ve tibi, miser, quia talem in
uita tua meruisti penam.' Post hec, uentis secundis flantibus, elon-
gati sunt a monte illo pestifero, et peruenerunt ad plagam maris
australem. Et cum iterum respicerent ad insulam, uiderunt niontem
discoopertum fumositate, et flammas usque ad ethera emittentem,
et iterum ad se trahentem, ita quod totus mons usque ad mare I
f. 84 " appareret quasi rogus ardens °.

Ix. Nauigantibus ' eis post hec uersus plagam meridianam, ap-
paruit illis modica quedam insula. Et cum fratres uechementius"
uersus' [eam] nauigassent, ait ad eos Brandanus : ' Fratres mei,
nolite ultra modum corpora uestra uexare. Septem enim anni sunt
usque in futurum pascha, postquam egressi estis de terra uestra.'
Et iterum ait : ' Nunc uidebitis heremitam in hac insula, nomine
Paulum, sine ullo uictu corporali per triginta annos uiuentem, ante
enim triginta aliis annis ministerio cuiusdam bestie cibum accepit.'
Et cum' hec fratribus dixisset, peruenientes ad litus, aditum intrandi
in insulam minime inuenire potuerunt. Erat enim insula saxosa^"
et alta atque rotunda. In suni[m]itate uero eius non erat terra, set
nuda petra. Et tota insula quasi stadium in longitudine et latitudine
habebat. In fine quoque uix, licet cum" labore, strictum inuenerunt
adituni, quem prora nauis cum difficultate potuit intrare. Tunc
Brandanus ait fratribus : ' Expectate hic, fratres, quia non licet nobis

* sum R^. ' Sch. p. 39; M p. 121; S' § 42. ' septrionalem R'.

* R2 f. iio**. ^ Here in N occurs the incident of Judas Iscariot. R omits

it here, because it occurs in a diiferent form below, § xcvii, tal<en from the Vita
Brendani. * Sch. p. 31: M p. 125; 8' § 46. ' -sius R^ R-. * uisa

Ri R2. 6 om. R\ 1» laxosa R^. " sine R^.

VITA PRIMA SANCTI BRENDANI 131

insulani sine licentia uiri Dei intrarc. Ego uero solus intrabo, et
reucrtar ad uos cuni licentia.' Cumquc asccndisset' sum[m]itatcm
insule, uidit duas speluncas e rcgione positas, et fontem propc eas
positum, de quo uir Dci hauriebat aquam. Fons- uero, ut surgebat
de petra, mox absorbebatur ab eadem. Et cum Brandanus appro-
pinquarct ad hostium vnius spelunce, tunc senex ex altera surgebat
obuiam ei, dicens : ' Eccc quam bonum, et quam iocundum, habitare
fratres in unum '.' Et cum hec dixisset, Brandanum rogauit, ut
fratres de naui euocaret.

Ixi. Quod* cum Brandanus fecisset, osculatus est eos senex, | pro- f. 84
priis nominibus eos nominans. Et mirati sunt fratres, non solum
de spiritu scientie prophetice, verum etiam de habitu quo uestiebatur.
Erat enim totus coopertus capillis capitis et ceteris pilis corporis
sui usque ad pedcs. Et omnes capilli eius erant candidi, sicut nix.
Nullum uero aliud^ indumentum erat ei preter pilos corporis sui.
Cumque sanctus Brandanus taliter uestitum uidisset, ait : ' Ue mihi
peccatori, qui porto habitum monachi, et non facio actum dignum
habitui, cum uideam " hominem angelici status sine habitu degentem
in terris.' Cui Paulus senex ait : ' O uenerabihs pater, cui tanta et
talia ostenderat Deus mirabilia, qualia alicui sanctorum non ostendit ;
et tu dicis te non esse dignum portare habitum monachi. Dico tibi,
pater, quia tu es maior monacho. Monachus enim labore manuum
suarum nutritur et uestitur ; Dominus autem de secretis pabulis te
cum tuis discipulis per septem annos pauit, atque uestiuit. Ego uero
miser sedeo hic super petram hanc nudus exceptis pilis corporis
mei, quibus, sicut auis plumis suis, uestior.'

Ixii. Querente' uero sancto Brandano de aduentu eius ad insulam
illam, aut vnde ueniret, uel quanto tempore talem uitam sustinuisset.
respondit senex : ' Ego fui in monasterio sancti Patricii, nutritus per
quinquaginta annos, cimitherium fratrum custodiens. Quadam uero
die, cum locum sepulture designaret mihi decanus monasterii, ut
ibi quendam sepelirem, apparuit mihi quidam reuerendus senex.
dicens : "Noli, frater, ibi fossam* facere, quia sepulcrum alterius
est." Cui ego : "Quis es tu, domine mi pater?" At ille : "Curme
non cognoscis ? Nonne abbas tuus sum ego?" Cuidixi': "Sanctus
Patricius est meus abbas." Et ille : " Ego sum. En migraui heri |
de hoc seculo ; et iste est locus sepulture mee." Et designans mihi f. 85"
alium locum ait: " Hic facies fossam pro sepultura illius ; et nulli
dicas, que tibi dico. Cras autem proficiscere ad litus maris, et ibi

' -sent R-. 2 R- f. iii". ' Ps. cxxxii. i. < Sch. p. 32 ; M p. 126 ;

S' 5 47. ^ aliquod R». « uidiam R'. ' Sch. p. 33 ; M p. 136 ; S' § 48.

« fassam R'. » R^ f. iti''.

132 VITAE SANCTORVM HIBERNIAE

inuenies paratam nauiculam, que te adducet ad locum sepulture tue ;
ibique expectabis diem mortis tue." Mane uero facto, perueni ad
litus mihi assignatum ; et ascendens in nauiculam, quam ibi paratam
inueni, cepi remigare. Cumque in fine uiribus deficerem, dimisi
eam superno gubernatori regere. Porro septimo die apparuit mihi
hec insula. Quam cum intrassem, nauiculam a me in mare proieci,
que uelocissimo cursu per undas transibat, rediens ad locum suum.
Ego quidem postea hic permansi, ut uidetis. Primo uero die, quo
huc intraui, luter marinus portauit mihi unum' piscem^, et fasci-
culum vnuni de graminibus, et paraui' mihi corporis refectionem.
Et sic per triginta annos die semper tertia eadem bestia talem mihi
ferebat cibum. Et per tot annorum curricula nulla mihi inedia, uel
sitis penuria fuit. Die uero dominico semper parum aque de petra
ista stillabat, de qua uasculum meum ad necessitatem corporis re-
plebam. Post triginta uero hos annos inueni istas duas speluncas,
et fontem istum, de quo per triginta annos sine alico pabulo corporali
per gratiam Dei uiuo. Sexaginta enim annis sum in hac insula ;
triginta silicet in pastu piscis, et triginta aliis uiuo de aqua fontis
huius. Quinquaginta uero annorum fui, quando de terra mea recessi.
Omnes uero anni mei usque nunc cM, et, sicut mihi fuit a Deo meo
promissum, in carne mea hic debeo expectare resurrectionis com-
munis omnium diem. Pergite ergo uos ad patriam uestram, et |
f. 85 ^" portate de aqua fontis huius uobiscum. Necesse enim erit uobis
habere de ea, quia longum ^ tempus habetis usque ad pascha. Cele-
brabitis ergo sanctum pascha, ubi consueuistis per sex annos ante
celebrare ; et postea, accepta benedictione procuratoris uestri, ibitis'"
ad terram omnium terrarum sanctissimam, et ibi manebitis per qua-
draginta dies ; et postea reducet uos Deus uester incolumes ad terram
natiuitatis uestre.'

lxiii.,Et'' accepta benedictione uiri Dei, ceperunt nauigare contra
meredianam plagam per totum quadragesime tempus. Et erat cibus
eis aqua, quam de insula uiri Dei acceperunt, post triduum se semper
reficientes ea ; et sic robusti, sicut delicata queque acciperent. Tunc,
sicut predixerat eis uir Dei, venerunt ad insulam procuratoris in
sabbato sancto. Et ut uenerunt, occurrit eis procurator sepedictus
ad portum, cum gaudio singulos de naui propriis manibus leuans.
Cumque officium sancti sabbati peragerent, apposuit eis cenam.
Facto autem uespere, ascendunt nauiculam suam, et procurator simul
cum eis ; et uenerunt ad insulam, ubi tali tempore esse consueuerant,

' piscem unum R^. ^ pissem R^. ^ parui R^. * Thisofcourse is

inconsistent ; N makes the sojourn in the caves sixty years ; the hermif s total age
is given in some MSS. as 140 years, which is consistent, in others as 150, which
is not. <■ logum R'. « R^ f. iii". ' Sch. p. 34; M p. 128 ; S' § 49.

t
VITA PRIMA SANCTI BRENDANI 133

silicct in dorso ceti magni ; et ibi in laudibus Dei tota nocte illa
permanscrunt. Mane uero missas celcbrauerunt, sicut moris eorum
erat. Finita uero missa ultima, ecce belua iila mouit se per mare.
Quod fratres percipientes, clamauerunt ad Dominum dicentes : ' Ex-
audi nos, Deus salutaris noster, spes omnium fmium terre, et in
mari longe '.' Sanctus uero Brandanus confortabat fratres, dicens :
' Nolite timere, fratres mei ; nil enim nocebit uobis iste motus belue,
set potius adiutorium itineris prestabit.' Quod et uenim fuit. Nam
belua recto cursu per|uenit usque ad litus insule auium. Ibi quoque f. 85"
demorati sunt uiri Dei usque ad octauas Pentecostes.

Ixiv. Transacto " uero illo [tempore], dixit procurator sancto Bran-
dano et suis : 'Ascendite in nauiculam uestram. et implete utres
de fonte isto ; ego enim ero ductor uester hac uice. Sine me enim
non potestis inuenire terram repromissionis sanctorum.' Ascen-
dentibus uero illis nauim, aues omnes de insula quasi vna uoce
dicebant': ' Prosperum iter faciat* uobis Deus^ salutarium nostro-
rum.' Post hec nauigauerunt usque ad insulam procuratoris, et
ipse cum eis ; ibique sumpserunt expensas itineris pro quadraginta
diebus. Erat enim tantum nauigium illorum versus orientalem
plagam, eundo usque ad prefatam terram. Porro procurator ante-
cedebat semper eos in nauicula, per mare dirigens eos per rectum
iter. Transactis autem quadraginta diebus, uespere imminente *,
cepit eos caligo grandis' inuoluere, ita ut uix alter alterum posse[t]
uidere. Tunc procurator ait Brandano : 'Scitis que est ista caligo.''
Et ait ille iterum : ' Ista caligo circumdat insulam illam quam queritis
per septem annos.' Post spatium uero quasi vnius hore circumfulsit
eos lux ingens, et statim nauis stetit ad litus.

Ixv. Porro*, ascendentibus' ipsis de naui, uiderunt terram spe-
ciosam plenam arboribus fructiferis, sicut in tempore solet esse
auptumnali'". Cum autem circuissent" terram illam, nulla aftuit eis
nox. Accipiebant uero de pomis arborum, et de fontibus, quantum''
uolebant. Et ita per quadraginta dies lustrando terram illam uiuebant.
Quodam uero die sic perlustrantes, inuenerunt flumen magnum
insulam illam per medium diuidens. Tunc Brandanus ait fratribus :
' Istud flumen non possumus transire, et ignoramus magnitudinem
istius insule.' Et cum hec inter se uoluissent, occurrit eis | iuuenis f. 85"'
quidam, qui singulos osculans, propriis nominibus appellauit. Dixit-
que eis : ' Beati qui habitant in domo tua, Domine, in secula seculorum
laudabunt te ".' Et cum hec dixisset, ait ad sanctum Brandanum :

1 Ps. Ixiv. 6. 2 Sch. p. 34 ; M p. 129 ; S' § 50. = -bat R'. ■• faciet

R>R2. 5 Deus uobis R2. «R^f. iii<'. ' caligo grandis eos R^. » Sch. p. 35 ;
M p. 129; S' § 51. " desc- Sch. "> apt- R-. "-setRiR». '« quem R».
" Ps. Ixxxiii. 5.

134 VITAE SANCTORVM HIBERNIAE

' Ecce terra, quam per longum ^ tempus quesisti. Et ideo non potuisti
statim eam inuenire, quia Deus uoluit tibi ostendere secreta sua in
mari magno. Reuertere itaque ad terram natiuitatis tue, portans
tecum de fructibus istius insule, et de gemmis, quantum potest naui-
cula tua capere. Appropinquat enim dies peregrinationis tue, ut
dormias cum patribus tuis. Post multa uero annorum curricula
manifestabitur terra ista successoribus uestris, quando superuenerit
. persecutio magna christianis^. Vnde istud flumen quod uidetis
diuidit insulam istam. Et sicut modo apparet uobis in fructibus
matura, ita omni tempore est, et erit permansura'. Nulla quoque
nox obfuscat eam, quia lux illius Christus est^.'

Ixvi. Post ^, acceptis de terre fructibus et gemmis, quantum vole-
bant, dimissoque suo benedicto procuratore ac bono nuncio iuuene,
sanctus Brandanus cum suis nauiculam suam ascendunt^, redeuntes
per medium sicut prius. Cumque caliginem pertransissent, uenerunt
ad insulam, que uocabatur deliciosa uel deliciarum ', ibique cum
fratribus per triduum commorantes, benedictione accepta a fratribus,
reversus est ad locum suum. Fratres uero in aduentu sui patris
sum[m]e exultabant, Deum glorificantes, qui remisit eis suum patro-
num atque consolatorem. Tunc uir Dei caritati' eorum congratulans,
ad solatium eorum narrauit eis magnalia Dei, que uidit in mari^

Ixvii. Inter^" alia" hec quoque narrauit eis. Quadam autem die
apparuit nobis Sathanas in forma uoluntati sue satis condigna, stetit-
que super uelum nauis. Cui Brandanus : ' Quid ad nos uenisti ante
f. 86" tempus?' Cui ille: 'Te postulamus | in nomine excelsi Christi,
quem colis, ut nos, qui penas eternas sustinemus, aduentus tui
sentiamus fauorem. In obscuris enim maris locis mansiones pessimas
habemus.' Et quesiuit Brandanus, ubi esset ille locus penalis. Cui
demon : ' Nemo hominum potest uidere, et postea uiuere.' Et indi-
cauit demon portam loci illius penahs eis. Fratres autem non uide-
runt cum quo uir Dei sic loqueretur. Et dixerunt : ' Pater, indica
nobis quem sic '- alloqueris.' Et indicauit eis per ordinem '^, que
audiuit a Sathana. Tunc vnus de fratribus ait Brandano : ' Dimitte

' logiim Ri. '^ quando christianorum subuenietur tribulationi Si.

'^ -mensura R'. * Here some MSS. of N add : Tunc dixit iuueni sanctus

Brendanus ; ' Domine pater, si ista terra unquam reuclabitur hominibus ? ' At
ipse ait : * Quando altissimus Creator subiugauerit sibi omnes gentes, tunc eius
electis omnibus declarabitur ista terra.' ^ Sch. p. 36 ; M p. 131 ; S' § 52.

'■ -derunt R-. ' R^ f. 112". * cariu R' ; carin R^. ' Here ends

the text of the Nauigatio. Most MSS. conclude with the mention of Brendan's
death. R and M of course omit this, as they now revertto their respective texts
of Vita Brendani. S' also omits B's death, though it ends at this point.
'" = L. 3625 fT. 11 aliqua R-. ^'^ oin. R^. '' indicauit eis per ordicauit

eis perordinem R^.

VITA PRIMA SANCTI BRENDANI 135

me, pater, uidere illas penas.' Et permisit eum uidere eas. Cumque
uidisset penas ac uultus sustinentium eas, statim mortuus' est,
dicens: 'Ve omnibus in illum locum tormentorum uenientibus.'
Illum autem sic defunctum resuscitauit sanctus Brandanus, non tamen
sine magno labore. Post hec dixit homo Dci demoni : ' Dominus,
iudex iustus, fortis et patiens^ uidebit que uera sunt de hiis, que
postulas.'

Ixviii. Non ' ionge uero ab illo recedentes, uiderunt magna litora,
in quibus inuenerunt quandam puellam mortuam, quam uiderunt
uulneratam inter scapulas. Hec uero mire magnitudinis, videlicet
centum pedes habens in longitudine. Tunc pius pater Deum intime
pro ea rogauit*, et exaudita est oratio eius; quia eam resuscitauit,
ac baptizauit. Et cum interrogaretur' ab eo, de qua prouincia esset,
uel gente, respondit : ' De habitatoribus maris ego sum, et resur-
rectionem communem speramus.' Tunc Brandanus ait ei : ' Ehge
nunc unum de duobus, an ad tuos uis ire, an ad celum.' Et illa
respondit incognita lingua nisi tantum seniori: 'Volo cum rege^
meo uiuere, et eum cotidie uidere, et cum angelicis spiritibus sine
intermissione eum laudantibus cohabitare.' Et | statim, postquam f- 86 *
partem Marie elegerat', sine labore ac dolore in pace requieuit, ac
in eodem loco sepulta est.

Ixix. Post' hec inde nauigantes, inuenerunt quandam insulam
ualde arduam ; set portum oportunum ad intrandum non inuenerunt.
Et cum quindecim diebus laborarent, ut intrarent, in fine a suo
desiderio defecerunt. Audiebant autem sonum laudantium Deum
humanis uocibus ; set ipsos laudatores minime uidere poterant. Et
pre dulcedine cantus melodie spiritualis ceciderunt in sompnium.
De rupe uero illa proiecta est eis quedam tabula lignea ', in qua erat
scriptum : ' Noli laborare ad intrandum insulam " ; tamen ea que
desiderat anima tua inuenies. Set reuertere ad terram tuam ; quia te
tui desiderant uidere. Non enim est ista terra tibi promissa. Scru-
tare scripturas, in quibus scriptum est, quoniam multe mansiones
apud Deum ".' Reuersi suntergo ab insula portantessecum tabulam
eis missam, in signum letitie pppuli illius inuisi. Et cotidie apud illos
recitabatur ^- tabula illa, quasi a Deo missa.

Ixx. Dum^' quadam die graui siti laborarent fere usque ad mo'r'tem,
uiderunt rupem [e] proximo, ex qua fluminalucida profluebant'*. Tunc

1 mortus R'm. pr. 2 Ps. vii. 12. ^ =L. 3678 ff. < orauit R-.

* et cum int. bis R' m. pr. « R2 f_ nat, ? .rit ri R2. cf. Lk. x. 42.

' = S* § 9 : L. 3691 ff. ' clar ciartha L.,. i. e. a waxed tablet ; literis

inscripta latinis adJ. S^. " -la R'. " John xiv. 2. '^ resit- Ri KK

" L. 3707 ti". " -nuerunt R».

136 VITAE SANCTORVM HIBERNIAE

fratres dixerunt : ' Nuniquid aquas istas de rupe fluentes bibemus ? '
Quibus uir Dei ait: ' Ympnos prius cantate ad consecrandas aquas
ostensas.' Benedicentes uero aquas illas, alleluia dicentes, non com-
paruerunt flumina ; set uiderunt diabolum imniundos liquores effun-
dentem, ut ' bibentes mortificaret. Tunc temptatio sitis recessit ab
eis ; et Dominum, qui eos de morte liberauit, benedixerunt.

Ixxi. Post" quinque annos reuersus est homo Dei ad propriam
regionem. Etaudientes uicini et cognati aduentum eius, conuenerunt
f". 86" ad eum, interrogantes eum de suis ma|gnis laboribus. Et audientes
doctrinam eius, multi, relictis mundi vanitatibus, Christum secuti
sunt ^ Et fecit ibi multas uirtutes et sanitates ; inter quas uirtutes
patrem suum conuertit ad Christum. Post hec uisitauit sanctum
episcopum Ercum, et deinde sanctam Itam nutricem suam. Sancta
uero Ita, quasi * Christum cum apostolis, recepit eum cum discipulis
suis ^ Et ait ei : ' Fili mi, quare absque consilio meo opus illud
arduum attemptare uoluisti .' Terram enim a Domino tibi ostensam
non inuenies in pellibus mortuorum animalium ; quia terra sancta est
ualde, in qua sanguis humanus non est effusus. Applica ergo arti-
fices qui sciant facere tibi uas ligneum. Forsitan sic explorabis
terram illam.' Cuius consilio committens se Brandanus, in regionem
Connacteorum perrexit ; quia ibi magis apta ligna esse pro hoc opere
credidit. Illic quoque parauit cum ingenio artificum nauem contra
niaris pericula satis tutam". Cumque artifices et fabri pro laboribus
hanc mercedem quererent a uiro Dei, ut secum ire eos permitteret,
hoc eis pro munere concessit. Et cum parati essent omnes ad
intrandum nauim, tunc uenit quidam preconis '^ in populo gerens
officium, qui, genibus flexis suppliciter rogauit, ut uir Dei secum ire
permitteret. Tunc pius pater precibus supplicantis inclinatus, vna
cum ceteris admisit. Et totondit eum uir Dei, ut silicet signum
religionis in capite deferret. Et nauigantes m nomine Domini primo
uenerunt ad insulam Ayrne, vbi sanctos Dei Endeum et Pupeum * et
Nochatum ' inuenerunt, cum quibus in caritate non ficta per mensem
unum comorati sunt.

' et Ri R2. 2 _ Ji (-_ 12^ which here,resumcs the Vita B. after finishing

the N. B. ; S'' § 10 ; L 3717 ff. ^ et fecit eos . . . monachos, et multa monasteria
et cellas perdiuersas regiones Hibernie fundauit, inquibus triamillia monachorum.
ut perhibetur a senioribus, sub eo erant ; et patrem suum fecit monachum, et
matrem suam uiduam sacratam M. * R'^ f. 112*^. ^ The rest of the

section is not in M, which gives no more ocean voyage of Brendan, being
content with the N. B. Thus it avoids the inconsistencies into which R has
fallen. ^ fabricatam tabulari artificio nauem Ix" cum discipuhs ascendit,

annisque duobus nauigando laborauit ; tandem ad desideratam insulam peruenit
S- ; which then passes to section Ixxvi. infra ; L. also gives the number of
Brendan's companions as sixty. ' in crosan L. ^ cf. Enda §§ xx-xxiii.

" Rochath L.

VITA PRIMA SANCTI BRENDANI 137

Ixxii. Post' hec inde nauigantes per mare, uiclerunt quandam
insuiam ualdc altam, in qua uiderunt mures in similitudinem cati ;
qui, uenientes ad litus, carnes hominum dejuorare cupiebant. Fra- f. se"^-
tres hos uidentes, inter se dixerunt : 'Quid bestie iste aspiciunt.'"
Respondit Brandanus : ' Nos omnes deuorare desiderant.' Tunc
itcrum ait uir Dei preconi : ' Surge, et accipe corpus Domini nostri
lesu Christi; et ofler te in sacrificium Domino tuo, qui pro te se
optulit Patri in sacrificium ; ut pro breui labore patientie habeas bra-
uium eterne glorie. Audiui', inquit, 'choros angelorum in sedibus
suis te uocantium.' Audiens quoquc preco pro terrenis celestia sibi
promitti, parans se ad martyrium, ait : 'O sancte Dei Brandane, quo
labore merui Deum uidere hodie ? ' Et accepto salutis uiatico, obe-
diens patri usque ad mortem, perrexit ad bestias. Ad quem, uelut
musce famelice ad carnes, mures accedentes, subito usque ad '^ ossa
carnes eius deuorarunt. Et ibidem finem certaminis expectantes,
sepilierunt ossa eius ^

Ixxiii. Nec * mora inde nauigantes, et ecce mortis infirmitas irruit
in fabrum, et appropinquabat ad exitum. Cui Brandanus ait : ' Quid
moraris, frater, pergere" in manus Dei tui ? Quod enim in tota uita
tua querebas, hodie inuenisti. Si uis in uita presenti amp[Ii]us
manere, pro te Dominum rogabimus.' Cui faber dixit : ' Dominum
lesum Christum audio uocantem me nomine meo.' Et accipiens
corpus dominicum tanquam sui itineris fidum ductorem, obdormiuit
in pace. Tunc fratres cogitabant ubi corpus sancti uiri sepulture
traderent. Quibus pater Brandanus respondit : ' Sepelite eum in
undis maris, ex quo terram prope non habetis. Qui enim omnia
ex nihilo creauit, potens est aquas maris solidare, ut fiant immobiles
ad sepulturam eius.' Et sepiherunt eum ibi inter undas maris ; et
stetit corpus ita fixum in uno loco, ut nec ad himum descenderet ",
nec sursum eum impetus aquarum eleuaret, | set quasi in terreno f- 87 "
monumento poneretur.expectans ultimam resurrectionem mortuorum,
ibi adhuc permanet.

Ixxiv. Ef cum post hec per deuia maris nauigassent, ecce apparuit
eis modica insula. Ad quam cum appropinquarent, subito apparuit
illis multitudo demonum in formis quasi pigmeorum*. Tunc ait
Brandanus suis : ' Ancoram hic in mare mittite. Nemo enim
ascendit in terram istam, nisi is qui bella humana gerit, et sanguinem
fundit.' Et in eodem loco, mittentes ancoram suam in mare, septem

* L. 3743 ff. ' R* f. 112''. ' 7 scribthar a ainm a martralaic, ar ba

mairtir amra he L., i.e. and his name is written in the martyrology, for he was
a glorious martyr. * =L. 3760^. ^ perge R-. "> -dit R^ R°.

' =L. § 3774 ff. 8 abhac 7 luchrapan L., i.e. of dwarfs and lupracliauns.

i''.8

VITAE SANCTORVM HIBERNIAE

diebus manserunt. Cum uero, expleto hoc tempore, proficisci inde
conarentur, ancoram ad se minime retrahere potuerunt ; quia inter
saxa maris detenta fuit. Tunc ft-atres, de se quasi desperantes,
dixerunt : ' Ecce faber noster mortuus est, et neminem illi habemus
similem, qui nobis ancorara faciet.' Tunc sanctus Brandanus in
summo artifice confidens, sacerdoti sibi ministranti ait : ' Tu, frater,
opus nobis facito fabri, et omnia, que necessaria sunt, usque in
finem mensis perage.' Et benedixit Brandanus manus eius, ut artem,
quam non nouerat, intelligere queat. Et surgens sacerdos instru-
menta' artis accepit, et ancoram optimam mox - confecit.

Ixxv. Nauigauerunt' inde ad aliam insulam amenam ualde sed
modicam, in qua gurges ad capiendum pisces ab antiquo uidebatur
esse. Redeunte uero mari, animalia marina ibi relinquebantur.
Cumque insulam pertransissent, inuenerunt ecclesiam quandam lapi-
deam, et in ea senem reuerendum orantem. Et quid dico senem ?
Immo pene ossa animata uiderunt. Et idem senior ait ad eos :
' Popule Dei sancte, fugite ab hac insula festinanter. Est enim hic muri-
f. 87'' ceps* quidam antiquus ^* inuento'' | consiliis, qui creuit deuoratis
piscibus plurimis.' Tunc reuersi sunt ad nauim cum festinatione,
relinquentes insulam. Et ecce post se uident bestiam illam per mare
natantem, et oculos ita magnos habentem in modum uasis uitrei '.
Tunc cum omnes ponerent se in oratione, ait Brandanus : ' Domine
lesu Christe, tuam prohibe bestiam.' Et statim surrexit alia bestia
de profundis maris, et accedens iniit bellum cum illa ; et ambe de-
scenderunt in profundum maris, nec ultra uise sunt. Tunc gratias
Deo ipsi dederunt, et reuersi sunt ad seniorem interrogantes eum de
statu suo et unde esset. Et ait ad eos : ' Duodecim uiri numero '
de Hibernia insula uenimus ad locum istum, locum resurrectionis
nostre querentes. Undecim ergo mortui sunt ; solus ego remansi,
sacrificium de manibus tuis, o sancte Dei, expectans. Nobiscum in
naui duximus vnum catum nobis ualde amabilem, qui creuit multum
deuoratis piscibus, ut dictum est ; set Dominus noster lesus Christus
non permisit eum nocere nobis.' Et tunc indicauit eis uiam ad terram
quam querebant ; et accipiens sacrificium de manibus' Brandani,
letus in Domino obdormiuit ; et inter suos socios ibidem sepultus est.

Ixxvi. Post " hec inde profecti peruenerunt ad terram ualde desi-
derabilem. Cumque, appropinquantes ad illam, portum quererent

' instructa R2 m. pr. '^ R« f. 113". ' = L. 3787 ff. « murchat L.,

i.e. a sea-cat ; perhaps a misunderstanding of 7;?Mnceps. ^ mor amaii

ogdam no ech trebliadhnaidi L add., i. e. as big as a young ox, or a three-year-
old horse. * this seems corrupt ; 'Pinueteratus. ' coire umhaidi L., i. e.

a brazen cauldron.

8 om. R2.

sancti add. R». '» 5« § 11 ; L. 3843 ff.

'I-

VITA PRIMA SANCTI BRENDANI 139

aptiiin ad intrandum, audierunt uocein cuiusdam senioris de insula
dicentis : ' O laboriosi peregrini, expectantes celestia premia, o lassi
labore, paulisper sustinete.' Cumque modicum expectarent, iterum
ait eis : ' Fratres mei in Christo, en cernitis terram bonam ualde et
sanctam, et nullo humano sanguine pollutam, nec ad sepulturam
alicuius hominis^ exaratam. Omnia ergo uestra, exceptis uestibus
et libris necessariis, in naui relinquite ; et sic huc venite.' Et tunc,
osculatis singulis", flens pre | gaudio, ait : ' Sedete, et aspicite Christi f. 87"^
prata, paradisumque inter undas maris.' Illi autem, uidentes magnalia
Dei, Dominum glorificauerunt. Senior autem uestimenta non habe-
bat, set propriis pilis auium more contectus ' erat ; et quasi loquela
angelorum loquebatur eis. Et cum horam tertiam fixis in Christo
mentibus celebrassent, nihil ausi sunt interrogare illum',expectantes
ut ipse prius loqueretur. Et ait eis : ' Unusquisque vestrum separatim
oret'^ sine alterutra salutatione. Terra enim ista sancta est ualde, et
in multiloquio non deerit peccatum. Nam et antiquis fabulis [non]
sine tristitia inepta* letitia nascitur.' Et responderunt ei : 'Quod
dicis non est contrarium nobis.' Postquam sic ad tempus orabant,
accedens ad eos, ait : ' Sextam horam celebrare debemus.' Et cum
celebrassent, ait ad illum Brandanus : ' Si Deus uoluerit, mansio mea
hic erit.' Cui senior : ' Voluntati Dei resistit, qui uoluntatem pro-
priam querit. Ecce ego hic mansi sexaginta annis angelorum pabulis
vtens ; et quando ad hunc locum ueni, pene totum tempus meum
defecit. Tunc Christus Dominus meus locutus est" ad me, quod
uenturus esses in insulam istam sanctam ; et ideo mansi triginta
annis in uita mea infirma adhuc. Hodie enim oportet me intrare ad
uitam. Uos autem ite ad terram natiuitatis vestre post nonam horam.
Et tu predica genti tue Hibernice, que ad salutem animarum [per-
tinent]. Scelera enim gentium per te abscindentur. Deus enim
meus in hac hora dixit mihi, quod post finem temporum reliquie tue
ad hanc insulam deducentur cum familia tua, et cum anchora illa
mirabiliter facta manibus indoctis*; et hoc septem annis ante diem
iudicii ultimi.' Hora ergo nona post hec celebrata, uenit ad eos auis
quedam, que posuit dimidium panis in conspectu vniuslcuiusque f. 87 <*
eorum, et partem piscis. Et ex hiis come^erunt, gratias largitori in
commune agentes. Post hec senior ille sanctus, accepto salutis
uiatico, obiit ; et ibidem in pace sepultus est'.

1 sepult. nocentis S^ ; do adhnacul pectach na drochdhaine L., i. e. for the
burial of sinners or e^nl men. - R^ f. 113''. ^ -textus R' R-. * Here L.
in fact ends, imperfectly ; the remainder, as printed, really belonging to another
work, the Fis Adamnain, or Vision of Adamnan. ^ et arfrf. K^. " fabulis

sine tristitia sine inepla R' R-. '^ oiii. R' m. pr. R^. ' § Ixxiii. supra.

" Here S" § 12 gives a short summary of the things which he has omitted,
' compellente breuitatis angustia.'

I40 VITAE SANCTORVM HIBERNIAE

Ixxvii. Ipsi uero post biennium ad predictam insulam Ayrne Airthir
reuersi sunt ; et ibi a fratribus cum magno gaudio suscepti hospitio,
narrauerunt per ordinem, que uiderunt. Quibus auditis, fleuerunt pre
gaudio, et rogauerunt sanctum Brandanum dicentes : ' Mane nobis-
cum ; ecce enim terra ista ' in manu tua est.' Quibus ipse respondit :
' Non est resurrectio mea hic ^.' Cumque illic mansissent vno mense,
relinquentes ibi uas suum mirabile, et anchoram suam, uenerunt ad
Hiberniam" applicante[s] in insula Druma* nomine, prope Lym-
bricam ^ ciuitatem ^ ; et ibi ieiunantes septem diebus sine humanis
pabulis, mortui sunt septem ex eis, et ibi sepulti sunt.

Ixxviii. Quodam tempore misit sanctus Brandanus' duos de di-
scipulis suis ad piscatores fluminis, Forgus nomine, ut darent de
piscibus ad opus fratrum. Et cum illi negarent dare, iusto Dei
iudicio factum est ut fluuius ille sterilis permaneret. Et hoc idem
miraculum ob eandem causam in multis aquis factum est.

Ixxix. Alio' in tempore peruenit ad tcrram cui nomen Clyach, et
ibi illa nocte habitauit in loco nominato Bry Oss nomine'. Et acce-
dentes ad eum loci illius incole, dicunt : ' In magna temptatione est
locus iste, nam pullices, sicut arena maris in multitudine, gignit.'
Tunc homo Dei compatiens eis orauit dicens : ' Domine, libera eos ab
hac molestia, qui nos in tuo nomine susceperunt.' Et sic factum est.

Ixxx. Quinquaginta opida regum per uerbum eius euacuata sunt,
et sine habitatore permanent, eo quod sanctum uirum habitatores
offenderunt.

Ixxxi. Cum^^apud insulam, | Druma nomine, nauem suam cuidam
puero custodiendam commisisset ", et, redeunte fluxu maris, germanus
pueri murmurando timuisset, ne puer cum naui perisset, respondit
Brandanus : ' Si amplius uis misereri eius quam ego, uade, et uicem
illius imple, et custodi nauem.' Cumque ille abisset, ut fratri suo
subueniret, mari undique ueniente, demersus est in aquis uehemen-
tibus. Puero uero erat mare quasi murus a dextris et a sinistris,
sicut quondam Moysi et populo suo in mari rubro.

Ixxxii. Brandanus^- autem de morte iuuenis submersi scrupulum
conscientie incurrit, et omnes sanctos Hibernie consulens, interro-

1 R2 f. 113". 2 o,„, Ri m, pr. R2. 3 cf. M c. 12'' ; S^ § 13. " insula

de Druma S* ; de Trumma M ; ag Inis da Droma Br. ^ -cum R' R'.

'^ in septentrionali parte pelagi Luymnidh . . . M ; iliicque clarum monasterium
fundauit M add. ' misit add. R' m. pr. * = M c. 13; Capg. i. 152.

^ contra montem Porci M. " =Mc.i4. " commiss- R' R^. "=M.c.i5;
S» § 13-

VITA PRIMA SANCTI BRENDANI 141

gavit ab cis uerbum penitentie de scripturis '. Qui cum ' ad nutricem
suam sanctam virginem Itam peruenisset, et ei de morte inuenis
nunciasset, dixit ei uirgo Christi : 'Terram peregrinam debes uisitare,
ut alios ^ doceas, et aninias Christo lucrifacias'.'

Ixxxiii. Tunc ' ille, uerbo nutricis sue obediens, perrexit ad Bri-
tanniam. Audiens enim famam sanctissimi Gilde, uiri siHcet magne
uirtutis, assumptis secuin uiris religiosis ", properauit uisitare illum.
Et cum uenissent ad Britanniam, Spiritu Sancto aduentu[m] eorum
sancto Gilde reuelante, dixit : ' Preparate cenam, quia populus Dei
sanctus et laboriosus ad nos uenturus est. Prope enim est, et uide-
bitis quasi Petrum apostolum in carne renouatum, et maximum
patrem ualde laboriosum'.' Tunc enim hyems erat*. Cum uero ad
portam ciuitatis, ubi uir Dei erat, peruenissent, tunc sanctus, uolens
experiri constantie eorum perseuerantiam, dixit ianitori suo, ut septem
seris ferreis firmaret hostium ciuitatis. Illa ergo nocte sub diuo in
laudibus Dei permanentes, licet nix profunda totam terram operiret,
in nullo tamen tetigit' eos. Tunc | hostiarius, mane surgens, de muro f. 88*
ciuitatis allocutus est eos, dicens : ' Venite ad portam, et merita
uestra aperiant '" uobis.' Tunc sanctus Brandanus iussit ministro
suo, Chamatho" nomine, ut ostium aperiret. Qui statim iussa com-
plens, accessit ad portam, et extendens manum ad hostium, reces-
serunt septem sigilla ferrea ante posita, et ultra non apparuerunt.
Post hec uenerunt ad templum quod erat in ciuitate, quod erat clau-
sum tribus seris. Et cum claues non haberent ad aperiendum, posuit
sanctus Brandanus manus in ualuis ecclesie, et ait : ' Mater ecclesia
Christi, aperi nobis portas tuas.' Et hoc dicto, nunquam postea
sigilla illa uisa sunt.

Ixxxiv. Tunc '- minister ecclesie ex precepto sancti Gilde dixit
Brandano: ' Sancte Dei Brandane, offer corpus Domini nostri lesu.'
Altare autem paratum fuit, habens librum grecis conscriptum literis^'.
Aperiens igitur Brandanus librum ait : ' Litere tue, Christe, aperte
sint nobis. Credenti autem in te omnia possibilia sunt.' Et statim
aperte ei sunt litere ille grece, sicut essent latine ^*. Completa autem
missa, uocatus est Gildas cum populo, ut sacramentum sumerent. Et

' qui dixerunt ei : Vade ad sanctam Dei prophetissam Ytam, nutricem tuam,
etipsadicet tibi, quid te oportebit facere M add. - autem R-. ^ quos R' R^.
' S- makes the journey purely missionary, omitting the penitential object
altogether. ^ = M c. 15 ; S^ § 14. * R' f. 113'^. ' quem ego in

aliquibus temptabo, ut sciat ipse culpam, propter quam huc uenit, sibi a Deo
remissam M add. * et post tres annos . . . ad illum locum peruenit M add. ;

so Br. iar m-beith tri bHadhna for sligidh do, i, e. after he had been three years
on the road. ' detegit R-. ^" -iunt R^ " Talmach M Br. (recte.

'- = M c. 15 ; S^ § 14. " missale grece scriptum S^. " sed diuina

uirtus . . . aperuit ei sensum, et legit grecum sicut latinum S'.

142 VITAE SANCTORVM HIBERNIAE

cum Gildas accederet, ut corpus Domini sumeret, uidit digitum hu-
manum' in disco, et sanguinem in calice. Et timens Gildas uin-
dictam Dei super se ait : ' Quid merui, ut iudicium Dei super me
ueniret ? ' Cui Brandanus ait : ' Manus mea proteget caput tuum a
uindicta. Probasti enim peregrinos. Nunc tempus dimittendi tibi
est.' Iterum Brandanus benedicens altare, apparuit corpus Domini
in disco, et uinum in calice cum aqua ; et, omnibus aspicientibus
corpus Domini, mansit illic tribus diebus et noctibus.

Ixxxv. Et ' cum sanctus Brandanus ' nunciaret ei causam sui
itineris uolens silicet habere penitentiam salutarem pro homine
submerso, respondit Gildas : ' Non sum iudex aptus pro culpa tua ;

f. 88"^ tamen dico tibi ex parte Domini nostri lesu Christi, ut uadas | in
desertum istud propinquum, ubi leo et leena habitant, qui plebem
nostram cotidie inuadunt'.' Audiens sanctus Brandanus uerbum
penitentie salutaris, letus obedientiam suscepit ; atque cum ministro
suo Calmacho ^ in desertum perrexit. Et cum hora merediana ad
loca bestiarum uenissent, tunc leenam dormientem inuenerunt. Tunc
Brandanus ait discipulo suo : ' Ex[c]ita bestiam istam de sompno.' Qui
cum fecisset, leena insolito modo de cubili excitata, rugitum magnum
dedit. Ettunc leo ad eius rugitum statim properauit. Et mandauit uir
Dei leonibus, ut secum ad ciuitatem properarent. O mira uirtus
omnipotentie Dei ! qui leones feroces fecit uoci hominis sic obedire,
ut eum ad ciuitatem sequerentur, sicut canes domestici solent do-
minos suos sequi. Et cum ciues mortem illorum potius quam uitam
expectarent, ecce respiciunt eos sanos redire, et leones per ordinem
eorum uestigia sequentes. Tunc ciues ascendentes equos et currus ad
loca tutiora fugerunt, timentes, quod sepe eis euenit, feritatem silicet
leonum ; precepit homo Dei leonibus, ut non nocerent ciuibus, set
potius eos defenderent pro uiribus. Quod et leones fecerunt. Nam
sicut canes domestici apud illos pascebantur ; et quasi pastores cu-
stodiebant peccora eorum. Quod cernens sanctus Gildas, timens
sanctum Brandanum, ait : ' Homo Dei, accipe me discipulum atque
ob'e'dientem monachum tibi in perpetuum. ludicium quoque tuum
in manu Dei sit ; tamen consilium do, et rogo, ut tibi placeat. Mane
enim hic, et accipe regimen huius plebis tibi, et locum istum custodi.'
Cui Brandanus ait " : ' Quid mihi et mundo presenti ? ' Et non acquie-
scens recipere quod oflerebatur, inde, licet flentibus omnibus, cuni

f. 88 "* benedictione | uiri Dei cum suis discessit ; quasi enim patrem omnes
diligebant eum.

1 carnem crudam M. 2 = M e. i6 ; S= § 14. ' R" f. ii^". < et tibi

Deus concedit ut expellas eas . . ., ut per hoc . . . scias culpam propter quam
huL- uenisti tibi a Deo remissam M. ^ Chal- R- ; Talmacho S^ ; Talmach

M Br. ' ' hic non expectabo, quia resurrectio mihi in Hybernia erit ' M.

VITA PRIMA SANCTI BRENDANI 143

Ixxxvi. Post ' hec peruenit ad insulam quandam Britannie nomine
Auerech ', et ibi fundauit ecclesiam, pi'oponens ibi manere usque in
finem. Quadam ' autem die, cum solus oraret prope mare in rupe
cminenti, uidit duas bestias de profundo occeani consurgentes, bel-
lumque diirum inter se agentes. Cumque una * in fugam uerteretur,
ilia bestia fugata ad persequentem se uoce humana dixit ^ : 'Adiuro
te in nomine Brigide, uirginis Hibernensis, ut me dimittas.' Et mox
dicto, beiua persequens dimisit persequi alteram. Auditis hiis bestie
secmonibus, rediit homo Dei ad fratres, dicens : ' Cito surgamus, et ad
Hiberniam reuertamur, ut salutemus sanctam Brigidam.' Cum uero
ad Hiberniam uenissent, ipse, quod a bestiis audiuit, retulit Brigide,
dicens : ' O Brigida, quo labore meruisti, cum absens esses corpore,
ut meritum tuum marina belua imploraret? Ego enim presens fui
corpore, et pretermissus sum.' Et respondit illa : ' Tibi, pater,
veram causam huius rei indicabo. Ex illo enim die quo semel dedi
me in manus Christi mei, mentem meam nunquam in res mundanas
fle.xi. Tu autem in temptationibus frequenter positus es, et mundus
post te uadit.'

Ixxxvii. Profectus ' est iterum sanctus Brandanus in Britanniam,
et fundauit ibi ecclesiam, nomine Bledach ', in regione cui nomen
Heth *, ubi multas fecit uirtutes. Vidit quoque ibi mirabilem uisionem,
quam fratribus non reuelauit, nisi quod Britannia maximam heresim
ante iudicium ultimum teneret.

Ixxxviii. Postquam' ergo uisionem'" illam uidit, cito surgens, ad
Hiberniam uenit ; terram Connactensium " intrans, habitauit in
quadam insula'- que uocatur insula Maccu'^ Chuind, in qua duo equi
regis terre pascebantur ; quos sanctus Brandanus in necessitatibus
fratrum | occupabat'*. Quod cum rexsuperbus'^ audiens, silicet Edus f. 89"
mac Eathach, indignaretur, ait : ' Ego,' inquit, ' uadam, et uirum illum
interficiam, qui equos meos sic seruiliter Tacit laborare.' Et quod
ore superbo dixit, opere nefando complere uoluit. Surgens igitur
quasi furibundus, ad portum insule, ut intraret, aduenit. Set uentus
uehemens tribus diebus et totidem noctibus eum impediuit. Expe-
ctanti igitur regi irato serenitatem temporis apparuit Dominus in
sompnis, dicens : ' Caue ne aliquid mali facias homini Christiano ;

> = M cc. 16, 17 ; S2 § 15. 2 Ailech M S^ Br. ' This incident is not

in S-. * K- f. 114''. 5 In M the beaten beast first appeals to Patrick,

and thento Brendan, but in vain ; this explains the ' pretermissus sum ' below ;
cf. L. W i. 108, 118, L. S. pp. 51-2. 6 = M c. 16; S» § 15. ' Beldach R^.
* Hech R^; in terra Ethica, in loco nomine Bledua S^ * = M c. i8 ; S^S 15.
10 bis R> m. pr. " -cium Ri. 12 stagni Oirbsen S= add. " Mac R^.

" sanctusque episcopus Moenu cum sancto Brendano erat illuc M add. ; the
incident of the horses is not in S^. '^ jniquus R-.

144 VITAE SANCTORVM HIBERNIAE

alioquin morte morieris.' Tunc ex terribili uisione perterritus, insu-
lam cuni equis uiro Dei donauit.

Ixxxix. Eodem ' tempore misit Brandanus quinque de* suis ad
insulam de Drumma, ut in ea Deo seruirent'. Comorantibus igitur
ibidem, accidit quod vnus alium in capite cum securi percutiens
occidit. Et statim, eo occiso, mittunt fratres nuntios ad sanctum
Brandanum, ut indicarent ei de morte fratris. Et ait ad eos
Brandanus : ' Reuertimini, et dicite occiso : " Surge cito, et euigila ;
uocat te Brandanus." ' Quod cum complerent fratres, statim surrexit,
qui mortuus fuerat, et uenit cum eis ad Connactiam *, portans in
capite securim. Qui cum ad uiruni Dei uenisset, ait ad eum : ' Elige
unum de duobus modo ; an, silicet, hic uis ulterius uiuere, an modo
ad celum ire.' Ille autem letus de optione celum elegit, et mundum
caducum spreuit. Et mortuus est in insula Maccu Chuind ; et ideo
uocatur usque hodie in ea sepulcrum in ToIIcind ^

xc. Quodam" alio' tempore perrexit homo Dei ad campum illius
insule propinquum, vbi occurrit homo quidam, qui flens procidit ad
pedes eius, dicens : ' Miserere mei, homo Dei, quia grauissimo
seruitutis onere huic regi deseruio.' Tunc pater pius homini compa-
f. 89'' tiens baculo | suo terram fodit, et de fossura pondus auri eleuauit ;
et tribuens pauperi, ait : ' Nemini dicas a quo hoc aurum accepisti ;
set uade ad regem, et da ei pro libertate tua et tuorum.' Pauper
vero homo, gratias refundens pro tanto dono, abcessit, atque regi pro
redemptione sui tradidit. Set quia lucerna Domini non potuit poni
sub modio, homo pauper celare beneficium Dei non potuit, quin regi
propalaret, a quo id talentum accepit. Audiens uero rex miraculum
in repertione ' auri factum, ait : ' Aurum Christi non est meum
custodire, set seruorum eius. Ego enim gratis te libertati donabo ;
et perge quo uis.' Liberatus uero homo a servitute, ne ingratus
foret liber'a'tori', reuersus est ad sanctum Brandanum, recognoscens
suum beneficium '".

1 = M c. 19; notin S'. ' R' f. 114^ ' -ret R^. * Connacceam R^.
'"' ToUtino R- ; in . . . Ynis meic I Chuind, et sepuichrum eius Scottice dicitur
Lebaydin tollcynd, id est lectus perforati capitis. qui locus honorifice habetur M.
^ = M c. 20 ; S^ § 15. ' quodam autem ahquo R-. ^ reparatione R".

^ libatori R^. '** Here S- § 16** inserts an incident which is quite peculiar

to itself, except that it has been incorporated in the highly conflate Brussels
Irisli life c. 61 ; Elapso dehinc tempore, fratribus ait : ' In Mananeorum regiones
[id est Y Mani marg.] ire debemus. Terra enim illa de nobis opus habet ; ibi
forsitan nostre requiescent reliquie. Audiui enim angelum illius bellantera in
nomine meo. Nos itaque in nomine nostri Redemptoris subsidium ei confera-
mus.* Eo anno aquilonalis p.irtis Hibernie regcs, memoratusque Edus cum
suis contra Dermicium Hibernie regem in loco qui Cul Dreibne dicitur bellum
commiserunt, et uictores extiterunt.

VITA PRIMA SANCTI BRENDANI 145

xci. Cum • homo Dei esset annorum septuaginta septem, fundauit
ecclesiam apud Ciuayn Ferta, dicens : ' Hic habitabo in secula-.'
Cumque ibi ad tempus moram faceret, mortuus est puer Senanus,
queni secum de Britannia adduxerat. Et tunc Brandanus ', dolens
de morte sui discipuli, dixit cuidam episcopo Britoni, qui fuit Moneu*,
qui ucnerat similiter cum eo de Britannia: 'Pone,' inquit, 'baculum
meum super puerum.' Et ille dum iussa compleret, puer, qui triduo
ante mortuus fuit, sanus et incolumis surrexit".

xcii. In' diebus illis sancta Ita, de absentia sui alumpni, silicet
sancti Brandani, dolens, dixit : 'O si uideam oculis meis sanctum
Brandanum, dilectum alumpnum meum, et percipiam auribus meis
uocem eius, et sumam de manibus eius corpus Domini mei lesu
Christi hac instanti nocte natiuitatis eiusdem Domini mei ! ' Et
exaudita est oratio eius. Nam nocte preoptata'', ueluti alter Abacuc
propheta, ab angelo subleuata est sursum per aera, et circa uigiliam
primam noctis ad CIuaj'n Ferta mirabiliter deducta. Quod in spiritu
cognoscens sanctus Brandanus, cito 1 consurgens, uenit obuiam sue f. •
nutrici'. Vbi autem steterunt pedes uirginis, lapis in signum miraculi
positus est. Et dixit Brandanus : ' Hic erit sepultura leprosorum ;"
quod et factum est. Illa ergo, accepto corpore Domini de manu
Brandani, itinere septem dierum' in ictu oculi ab angelo subleuata
eodem modo per aera deducta est.

xciii. Quodam" aIio'i tempore, perambulans Momoniam, uenit ad
terram que Muscraige Tj^re uocatur ; vbi ignis mirabilis de terra ipsa
exortus est, qui flammam sulphuream et horribiliter fetentem usque
ad ethera emittebat. Et tunc homo dei ait plebi : ' Videte, homines,
ignem infernalem.' Tantus enim erat feruor illius, quod per tres
annos tota plebs cum multis aquis non potuit extinguere eum.
'leiunate', inquit sanctus ad eos, 'per triduum, et orate Deum, ut
ignem extinguat.' Et illis ieiunantibus, iterum addidit dicens : ' Ite
omnes ad sanctam uestram Keram'^ ut oret pro uobis, quia ipsi
dabitur a Domino uirtus extinguendi hunc ignem.' Cumque omnes
ad illam pergerent, et humiliter pro extinctione tanti mali eam
rogarent, eadem hora, ea deprecante, ignis ille sublatus est, nec
amplius apparuit. Quia enim uirgo sanctissima ignem concupiscentie

■ = M c. 21 ; S- § 16'' ; Capg. i. 152. - Ps. cxxxi. 14. ' R- f. 114'*.

* Moeneiu M. ^ receptaque incolumitate, missus est . . . in Brittaniam

M add. ; osin alle Cluain Ferta Br. add., i. e. thencelorward [the place was called]
C. F. (the field of the miracle . ^ = M c. 22 ; Capg. u.s. ' preoctata R' ;
uoce preoccata R-. ' de sua ecclesia cum communione dominica foras in

atrio M adJ. ' iter trium dierum inter monasterium S.Yte, Cluayn Creda?,

. . . et . . . Cluain Ferta . . . constat M. The distance in a straight line seems
to be about 75 miles. "> = M c. 23. '' aliquo R^ " Chiar M.

146 VITAE SANCTORVM HIBERNIAE

carnalis in se edomauit, ideo ardorem illius ignis in populum carnalem
seuientem apud Deum extinguere meruit^

xciv. Post hec uenit sanctus Brandanus ad uisitandum alium
Brandanum usque ad Birram ciuitatem, ubi homo Dei in contempla-
tione celestium demorabatur. Tempus uero, quo illuc uenerat cum
suis, erat quadragesimale, et in parascheue specialiter. Cum uero
uir Dei in aduentu hospitum esset angustiatus, eo quod cibum alium,
quem coram eis apponeret, preter carnes non haberet ; caritate
urgente, id quod habuit, silicet carnes porcinas salsas, coram eis,
f- £9'' ut comederent, apponere curauit. Hospiltes 'uero', formam euangeli-
cam seruantes, coraederunt de appositis, nihil propter conscientiam
interrogantes -. Et cum omnes in Dei timore atque amore de annona
allata cum gratiarum actione sumerent, vnus conuersus, immo a lege
fraternitatis auersus, lardum respuens, panem solum coram omnibus
comedit. Crastino uero die fragmenta fratrum de carnibus panes de
tritico puro uidebantur ; set residuum conuersi de suo pane cruda
caro s[c]aturiens vermes apparebat. Cui Brandanus ait : ' Isto anno
carnem iumenti lactantis pullum suum igni assatam^ in siluis
comedes ; et eadem hora ab inimicis iugulab[er]is.' Et ita comple-
tum est, ut uir Dei dixit.

xcv. Regnante* Dermitio filio Kerballi in Hibernia, exiit sanctus
Brandanus in regiones aquilonares terre, visitare cupiens sanctos
jbidem ° habitantes. Et tunc rex Dermitius uidit sompnium ; id est,
duos angelos subleuantes cathenam auream de collo eius, et tradentes
eam alicui uiro maturo posito inter seniores multos. Postera autem
die uenit sanctus Brandanus ad regem salutandum. Cumque eum
uidisset rex, ait: 'Vere hic est uir, de quo dixi uobis heri, cui
in sompnis uidi quod daretur torques aureus de collo meo.' Et tunc
sapientes regis dixerunt ei : ' Regnum tuum, o Rex, consum[m]atum
est, et sanctis uiris ecclesiasticis dabitur. Et hic uere est, cui a Deo
'et' angelis eius regnum tuum donatum est''.' Relatum est autem
sompnium beato Brandano, et qualiter sapientes dixerunt interpreta-
tionem eius regi ; et ait : ' Verus est hic sermo,' inquit, ' quia colenti-
bus Deum omnia cooperantur in bonum''. "Querite", inquit Saluator,
" primum regnum Dei, et hec omnia adicientur* uobis'."'

xcvi. Cum uir Dei cum suis quodam tempore hospitaretur apud

quemdam patrem familias, acciditut unus e fratribus obliuioni traderet

I 90' calciamenta sua ibi ; | et cum frater rediret, et sotulares inueniret,

1 R2 f. 115'. ' I Cor. X. 25. ' MSS. -tum. < = M c. 24. ^ in regione
Midhi M. ' et hic sanctus magnam parochiam per Hyberniam habebit M
add. ' Rom.viii. 28. * R^ f. 115^ " Matt. vi. 33; et rex Diarmayt

honorem dedit S. Brendano ; iusti tenax enim et catholicus erat ipse rex M add.

VITA PRIMA SANCTI BRENDANI 147

fratres in reditu eius Deum laudabant, quod integros sine corruptione
alica inueniret. Tunc Brandanus ait fratribus : 'O fratres, laudate
Dominum, et hoc quod uobis dicam nulli dixeritis, quandiu ego in
hac uita durauero. Senior enim noster, episcopus Ercus, quodam
tempore dedit inihi uas quoddam eneum in quo consueuit bibere,
mandans ut illud diligenter custodirem. Et hoc uas in dorso belue
marine reliquimus in primo paschate, quando, mouente se bestia,
fratres fugerunt, relictis ibi suis utensilibus ' ad nauem. De huius
uassis perditione dolui, timens transgredi mandatum senioris. In
sequente uero paschate, quando ad eundem locum peruenimus,
uasculum nostrum, ubi dimisimus, illibatum reperimus. Et hoc uas
mecum detuli, et episcopo Erco iterum dedi. Audiens uero pius
pater uassis amis[s]ionem, et iteratam mirabilem inuentionem, ait
cum fletu : " O uas eneum, in quo meruisti magnum per te fieri
miraculum ? Tu enim de cetero eris karissimum, ut permaneas
posteris in exemplum." Quod et factum est.'

xcvii. Quadam '^ die hyemali ambulans uir Dei cum fratribus, irruit
tempestas niuis' et grand[in]is* super eos, ita quod uix poterant
incedere. Nix uero cooperuit terram. Et dixerunt fratres, humano
modo sapientes, ad inuicem : ' Numquid pena infernalis est maior
isto frigore?' Audiens hec Brandanus ait : 'Audite, fratres, id quod
dicam uobis. In nauigationibus meis quodam' die audiuimus in
pelago fletum et planctum magnum, ita quod hor[r]uit spiritus
cuiusque nostrum. Et nauigauimus ad locum ei propinquum, scire
uolentes flendi causam. Et ecce uidimus os^ maris apertum, et in
eo conspeximus petram unam, super quam erat uox illa lugubris et
miserabilis. Mare enim | undique super petram ascendebat, et ab f- 9°'
oriente fluctus igneos, ab occidente uero fluctus glaciales et intollera-
bilis frigoris emittebat. Et sic uerificatum est uerbum lob', quod in
suppliciis ibunt ab aquis niuium * ad calorem nimium. Et interro-
gantes, quis esset, qui sic uocem flebilem emitteret, respondit, qui
sic patiebatur: "ludas," inquit, "Scariothis ego sum,proditor Christi,
et usque ad diem magni iudicii hic expecto resurrectionem '." Et
tunc omnes fleuimus, compatientes miserie sue.' Et postquam hec
narrauit, intulit dicens : ' Nonne, fratres, maior est "> illa lude miseria
quam hec pena frigoris quam hodie patimur ? '

xcviii. Quodam " alio '' tempore, cum uir Dei cum suis stetisset in
quodam loco ameno ualde et pulcro, dixerunt fratres ad eum: 'Nullus

' utensibus R''. ^ = M c. 25 ; see p. 130, note 5. ' nimis R*.

* grandis R' R''. ^ in dominico M. * hos R'. ' c. xxiv. ig.

® nimium R^. ^ ' et hec pena maxima sibi requies uidebatur ; in dominicis

enim diebus pro requie sibi clementia Dei talis locus datur. Quid est igitur
esse in inferno ? ' M. '" R' inserts ' fratres ' again. " — Capg. i. 152.

" aliquo R2.

148 VITAE SANCTORVM HIBERNIAE

hominum potest terram istam pulcram relinquere prepter Christum.'
Quibus ait ipse : 'Audite uerbum istud. Erat quidam uir ualde diues'
in finibus Corcumruad, habens duas uxores, secundum legem illius
temporis. Et liic homo ambulabat in mandatis Dei, dona et decimas
dans in honore eius. Et dixerunt ei uxores : " Quousque sic co-
habitabimus' ?" Et respondit ipse: "Vsque dum discordiam inter
uos habueritis. Dominus enim lesus Christus per discordiam eicitur
ab hominibus, et tunc demones ei[s] appropinquant." Post uero ali-
quantulum temporis, audiens eas inter se rixantes, surrexit, Spiritu
sibi consulente, et pergens solus ad mare, cui nomen Ath Lagen
prope Arann, et ibi inueniens nauim a Deo paratam ', intrauit, et per-
ductus est ad insulam quandam ab hominibus ualde semotam, in qua
permansit usque quo nobis predicauit, et eukaristiam de manu mea
accepit. Et hic more auis pilis corporis sui tegebatur. Beatas ergo
erit qui mundum istum reliquerit ', sicut uir ille fecit.'

f. 90 "■ xcix. Quadam ^ | die, cum sanctus Brandanus in desertis Gallie
cum suis ambularet, flante maximo uento, dixit unus ex fratribus :
' Nos timemus quod iste magne arbores cadant super nos, et occidant
nos.' Audiens hec, Brandanus ait : 'Audite me, fratres. Quadam
nocte, cum essemus in mari, ceteris dormientibus, ego solus uigi-
labam. Et cum sic essem in oratione, ecce quandam insulam in
mari uidi, que quattuor columpnis in altum extensis fulcitabatur, et
subtus illas intrabant naues. Nam tres erant ibi naues simul * funi-
bus alligate, et uentus agitabat eas. Uidete ergo quia Deus, qui insu-
lam super quattuor columpnas sustinet, potest nos hodie a casu
istarum arborum liberare.'

c. Alio ' quoque tempore dixit unus de fratribus alteri coram uiro
Dei : ' Si peccata mortuorum redimi possunt ab amicis suis uiuenti-
bus?' Tunc pius pater audiens uerbum, dixit: 'Audite me, fratres.
Cum in mari magno quadam nocte essemus, et corporibus nostris
quietem dormiendi, preter unum, qui uigilabat, daremus ; ecce per-
uigil noster ab extremis occidentalibus partibus nubem quandam
ualde horribilem et obscuram ad se accedere intuetur. Tunc ille
timore simul atque terrore percussus, ad me excitandum properauit,
dicens : " Euigila, pater, et uide nubem mirabilem, et audi uocem
lugubrem. Ecce enim in medio eius apparet forma hominis nigri
ualde, sicut carbo aut coruus." Et cum appropinquasset ad nauem,
fecit planctum magnum, dicens mihi : "Obsecro te, in nomine lesu
Christi, ut hodie, et cras, et dominico die, post cras, roges Dominuni

^ diues uir ualde R^* - quousque sic habitabis nobiscum, nostro non

utens connubio? Capg. ^ -tum Ri R^ ; paratum a Deo R*. * relinquerit

Ri R'. 5 = M c. 26. 6 R2 f. 115"^. ' = Capg. i. 153.

VITA PRIMA SANCTI BRENDANI 149

pro' mc ; quia sum spiritus cuiusdam peccatoris." Et hiis dictis,
abcessit. Tunc surreximus omnes, et pro ipso Dominum rogauimus.
Post tres '^ uero dies iterum uenit, | quasi iacintino corpore apparens, f. 90''
et leniore planctu ostendens tristitiam. Et tunc iterum attente rogauit,
ut pro co Dominum iterato tribus aliis diebus deprecaremur. Et cum^
hoc di.xisset, statim abcessit. Cumque pro eo diuinam clementiam
iterum pulsaremus, tunc in fine ebdomade in nube quadam pallida et
in corpore splendido sicut sol comparuit ; et in illa nube pallida
audiebamus quasi septem alias uoces similes uoci eius. Et tunc ait
ipse ad nos : " Gratias ago Deo meo et uobis, quia ob preces uestras
mecum fecit misericordiam ; et nunc uocat me in mansionem cele-
stcm." Et tunc dixi ad eum : " Quod est nomen tuum .'" Et ait ad
eum ' : " Colmanus monacus, qui fui ualde iracundus et turbator
fratrum." Et cum benediceret fratribus, properauit ad celum. In
hoc, fratres, apparet, quod oratio uiuorum ualde proficit mortuis.'

ci. Quodam ' alio tempore uenerunt reges Momonie ad deuastan-
dum terram Conactie in multitudine magna atque potentia. Tunc'^
sanctus Brandanus rogatus a Conactensibus' obuiam prefatis regibus
uenit, ut conatum eorum impediret. Set preces uiri Dei non fuerunt
exaudite. Noluerunt enim intelligere, ut bene agerent*. Set quem
feritas humana non auscultauit, pietas diuina exaudiuit. Uiro enim
Dei orante, atque cum sancto Heliseo propheta contra superbos
Assirios se in oratione erigente, ecce ipsi peccatores de loco, in quo
steterunt, ire non preualuerunt, set in circuitu, passione uertiginis
seducti, rotabantur^, ambulando circa unum semper locum. Et quia
uexatio dat aliquando'" intellectum ", et sui recognitionem, conuersi
ab impietate sue intentionis, dixerunt ad inuicem : ' Stultum est,
quod conamur. Quis enim potest nutui Dei uiui resistere uel con-
traire? Reuertamur,' inquit, | 'ad terram nostram, et dimittamus f- 9' "
hac uice Conactiam.' Et reuersi sunt ad propria, frustrati'^ a desiderio
suo. Rediit igitur homo Dei ad suos, gratias agens Deo omnipotenti,
qui sic restitit regum iniquitati.

Et cum in uia deambularet, oblatus est ei mutus^' quidam ex utero
matris sue. Et cum in nomine Domini benediceret linguam eius,
mox locutus est mutus, et admirati sunt astantes.

cii. Post" hec uenit pius pater ad uisitandum sororem suam
Brigam, que habitabat in loco qui dicitur Enach Duyn'^ Cumque

1 post Ri R2. 2 bis Ri. s (,,„. Ri. 4 sic Ri R2 ; it should be

'ad <»((■'. The compiler has momentarily forgotten that Brendan is speaking.
'- = M c. 27 ; Capg. u. s. « R2 f. 116". ' -cibus Ri R^. « Ps. xx.w. 4.

' rog- R' m. pr. R". '" R' inserts uexatio ■ again. " Is. xxviii. ig.

'2 sunt add. R-. " est ei mutus bis R' m. pr. " = M c. 28 ; S* § 17.

'' quae sub cura S. Brendani monasterium, quod dicitur Enach Duin, guber-
nabat . . . in plebe Hua Bruin M. Quam [sc. Brigam] . . . sue resurrectionis

150 VITAE SANCTORVM HIBERNIAE

ibi esset, quodam die dominico post missarum sollempnia dixit
fratribus : ' Hodie uocat me Dominus meus in uitam eternam. Vos
autem, me defuncto, deferte corpus meum iiinc usque ad ciuitatem
meam Cluaynfertensem. Illic enim erit usque in sempiternum
adiutorium misericordie Dei. Vnus autem ex uobis debet corpus
meum portare in curru, ne plebs uideat planctum multitudinis. Set
et corpus meum deferenti o[c]curret laycus quidam monoculus,
nomine Currenus ' mac Setny ^, qui dicet fratri : " Quid portas sic
occulte in curru!" Et accedens percipiet corpus meum esse in
curru ; et dicet uerbo horribili : " Relinque hic sanctum Dei. Hic
enim erit resurrectio tua, sancte Dei." Et tunc auriga, extendens
manum ad glebam proximam, inueniet pondus auri ibi, et dicet illi :
"Accipe aurum istud, et permitte nos ire uiam desideratam." Et
dicet : " Non permittam ' ; nec aurum tuum accipiam." Et iterum
dicet ei frater : " Regnum plebis tue tenebis, et semen tuum post
te per tempora." Et adhuc frater dicet signum certum, quod ille
cogitauit hodie quomodo tenebit principatum inter* fratres suos. Et
tunc dimittet illum in pace ire. Et frater benedicat eum ex hoc°.'

ciii. Et' cum hec omnia dixisset verus futurorum cognitor, in
speculo enim diuinitatis omnia futura sibi presentia erant, valefecit
f. 91 '' fratribus et sorori sue, que Briga, id est uirtuosa, uocabatur. Et | cum
domum intrare conaretur, decidit super limen domus dicens : ' In
manus tuas, Domine, commendo spiritum meum ; redemisti me,
Domine Deus ueritatis'.' Et tunc, hiis dictis uerbis^, inter manus
sanctorum discipulorum suorum, expletis nonaginta tribus annis,
perfectus Christi imitator existens, angelis quorum disciplinam tenuit
in terris exultantibus, migrauit ad celum.

locum edocens, ait : ' Non hic . . . sed in tua, scilicet Ciarrageorum [MS. Trag-]
terra resurges. IUuc ergo proficiscere, quia gens illa Dei misericordiam in tc
consequetur. Locus iste uirorum est, non mulierum.' Et addidit . . . : ' Tertia
. . . ab hac die patrum mcorum ingrediar uiam.' Illa autcm dies erat dominica.
Qua, post oblata altaris sacramenta, astantibus ait : ' Commendate precibus
uestris exitum meum.' Et Briga ait : 'Quid . . . times, pater?' 'Timeo',
inquit, ' si solus migrauero, si tenebrosum fuerit iter ; timeo inexpertam regionem,
regis presentiam, iudicis sententiam' S* ; this beautiful trait has been omitted
jn the other Lives, perhaps because it was considered that such human shrinlving
was unworthy of a saint. A similar instance occurs in the Lives of Ciaran of
Clonmacnois. See the Introduction to his Life ; and the Life § xxxi note. The
account in S* may itself be a later and more Christian version of the story given
in LL. 371", where the interlocutor is Bishop Moenu or Moinenn. Unfor-
tunately it is mutilated and obscure. ' Curryun M. '^ Secny R^.

' R^ f. 116''. * interficiens M. ^ In S'' all these details are omitted,

Brendan merely ordering that his body shall be carried secretly to Clonfert :
Deinde, singulis deosculatis, sancte Brigeait : 'Saluta ex parte meaamicos meos,
et sibi a blasphemia, licet uera, quanto magis falsa, cauere dic eis. Blasphemi
etenim filii perditionis sunt.' ^ = M c. 29 ; S* § 17. ' Ps. xxx. 6.

' atque quibusdam de futuri statu prophetizatis S^ add.

VITA PRIMA SANCTI BRENDANI 151

civ. Set hoc pretereundutn non est, quod in uita sancti Columbe
abbatis legitur. Sicut Christus Lazari dormitionem apostolis nun-
ciauit, sic sanctus CoUniiba in spiritu suis prenunciauit discipulis de
morte sancti Brandani. Vidit enim animam illius inter angeiorum
choros ad celestia transferri ; et ideo sacra missarum soUempnia in
eius honorem precepit iratribus celebrari.

ev. Crastina* uero die, ut ipse ante ordinauerat, positum fuit in
curru suo corpus benedictum^ eius, et solus auriga secum in uia,
ne ab incolis terre teneretur^ Et, sicut ante uir Dei dixerat*, ecce
quidam laycus, Currenus nomine, occurrit in itinere ; qui omnia que
sanctus Brandanus predixcrat complens, tandem tamen ad hoc In
fine deuenit, quod licentiam ducendi corpus usque ad Cluayn Ferta
condonauit. Auriga ergo sic ab illo permissus, duxit secum sanctum
pignus sine alico impedimento' usque ad locum prefatum ; et ibi
cum honore debito sepultum decimo septimo kalendas lunii, re-
gnante Domino nostro lesu Christo, qui cum Patre et Spiritu Sancto
uiuit et regnat Deus in ^ secula seculorum. Amen.

EXPLICIT UITA SANCTI BrANDANI '^

1 = M c. 29 ; S^ § 18. 2 -to Ri RK 3 tenetur R'. ■> di.xit R3.

° per iter trium dierum M atlii. " per omnia R^. ' sanctissimi Brandani

abbatis de Cluaynferta Brenaind. Cuius meritis et precibus deleatur culpa
scriptoris. Amen. R^.

Vita sancti (Cainniri alibatis trc ^cljati B6
(JTainnict

f. ,24» Incipit vita sancti Cainnici' abbatis

i. Cainnicus'', sanctus abbas, de genere Connath Dhuinne Gem-
hyn', que est aquilonaHs pars Hibernie insule, ortus. Cuius pater
poeta venerabilis fuit, et dicebatur Lughaydh Leithdhearg* ; mater
vero erat de nepotibus mic Nais^, et nomen eius uocabatur Mella".
Hii ergo parentes sancti Cainnici in loco, in quo natus est, uaccam
non habebant, de cuius lacte sanctus infans nutriretur. Tunc
Deus omnipotens hoc miraculum fecit, quia eum elegit a natiuitate
ipsius, ut mitteret in nocte natiuitatis eius' vaccam pulcram* ad
domum, in qua natus est sanctus Cainnichus ; et in crastino venit
vitulus post matrem, de cuius lacte sanctus infans est nutritus.
Mirati omnes sunt vnde vac[c]a illa venit. Sanctus igitur Cainnicus
baptizatus est a venerabili episcopo, nomine Luyrech, quem misit
Deus ad eum baptizandum^ Sanctus autem Cainnicus in propria
regione sua^" natus est ; set in regione mic Nayss'^ nutritus est,
in loco qui dicitur Chemnughe".

ii. PuER i^ sanctus Cainnicus quodam die foris in agro erat ", alius-
que puer secum iunctus nomine Geal Bregach, id est Albus mendax ;
ipse enim puer scuta et hastas ad ludendum faciebat. Sanctus
autem Cainnicus" diuinis operibus uacabat. Videns idem Albus '^
Cainnicum volentem Deo placere, inter licita poma furtiua com-
miscebat, et sancto puero ignoranti dabat ; set sanctus puer illicita
ignoranter commedens, statim vomebat. Tandem, Spiritu Sancto
sibi reuelante, agnoscens illicita, mirabiliter repellebat, digna autem
conimedebat.

1 On margin of M a pedigree of Cainnech in Irish, which, except as to three
generations, does not agree with either of the alternative pedigrees given in
LL. 34S''. 2 =S §§ 1-3 ; Ri f. 128"^, R- f. 143". Kannechus S, and so

generaily ; Kynnicus R, and eo generally, but with various other spellings.
^ s:c MS ; it should be Ciannacht Duine Gemhin ; Corcodalann S ; Corchu
daland R. * Laidech Lecerd S; Laydecus R. ^ sic MS ; it should

be Uais ; Macguais, Macguas S. * Meld S ; Melda R. ' ab insula

NuHge, ubi est origo gentis eius S adt^. ^ a stagno aque S add. ^ Much

fuUer in S. "> scilicet in Valle pellis S add. 11 Kenn Buge S ; Reeves

read it as Themnughe; see Index. '* =S § 3 ; R' f. 128'', R^ f. 143''.

" peccora pascebat S. '' quando ludum faciebat, ecclesias paruas [sibi R]

construebat S R. ^^ MS. abbas.

VITA SANCTI CAINNICI 153

iii. CuM * crgo sanctus Cainnicus creuisset, ct perfectus esset
sensu, voluit scientiam discere, ct religiose vite vacarc. Perrexit ad
mare, transnauigauitquc ad Britanniam ad virum rcligiossum et
sapientem, nomine Docum'. Legit vero apud illum sedule, et mores
bonos didicit. Hic sanctus toto corde erat humilis valde et obediens.
Quodam autem die, cum sanctus Cainnicus scriberet, audiuit uocem
niagistri ' invitantis fratres ad opera ; et pro festinacione obedientie
implende dimediam partem scribens litere o, alteram partem semi-
plenam reliquit imperfectam. Ab illo autem die abbas, magister eius,
dilc.xit eum ualde.

iv. ViDENs' autem yconomus quod abbas multum diligebat sanctum f. 124
Cainnicum, instinctu diabolico odiuit eum, et persecutus est in
omnibus. Quadam die ipse iracundus venit ad sanctum Cainnicum
legentem, et increpauit eum, dicens : 'Omnes fratres cum plaustris
trans fretum maris "in' primo mane, quando fuit siccum, perrexerunt ;
et tu sedes. Surge, male homo, et post eos cito perge.' Tunc
sanctus Cainnicus obediens statim surrexit. Volens yconomus illi
malum facere, misit illum ad duos boues indomitos et feros, quia
putabat quod non potuisset Cainnicus apprehendere eos. Set cum
venisset 'ad eos', diuina virtute facti sunt mites. Veniens ergo
sanctus Cainnicus cum plaustro, invenit tunc fretum impletum
invndacione magna, maris vndis tumescentibus ; erat enim siccum
quando fratres per fretum transierunt. Tunc Dominus diuisit fretuni
in duas partes ; et sanctus vir, plenus Spiritu Sancto, apparente arida
terra, siccis pedibus cum plaustro transiuit, et simili modo reddiit.
Quod sanctus abbas uidens, valde dilexit Dominum, et discipulum
obedientem honorauit ; j'conomumque persecutorem eius increpauit,
et ipse conuersus est ab odio.

V. Postquam' autem sanctus Kainnicus canones*^ legisset, et
ecclesiasticas regulas didicisset, pergere Romam voluit'; et hoc
sancto magistro suo * multum placuit. Tunc accipiens sanctus
Cainnicus sacerdotalem gradum, peregre perrexit in Ytaliam ; ibi
uirtutes multas Deus fecit per ipsum. Quodam enim die, cum ibi
iter ageret sanctus Cainnicus, in manus duodecim latronum 'incidit',
qui eum occidere uoluerunt. Sanctus vero Cainnicus predicabat eis
verbum Dei. Illi autem non audientes eum, eleuauerunt manus ad
interficiendum eum ; set statim quasi lapides siccati sunt, non

' =S § 4 ; R' R^ u, s. 2 Docc S ; sancti Doaci R. ' sonum [sonitum

R] tintinabuli S R. < =S § 5 ; Ri f. 129«, R* u. s. ^ =S §§ 6, 7 ;

Ri u. s., R- f. 143". ^ utrumque canonem S ; i. e. O.T. and N.T. ' et post
hec ad Hyberniam reuerti, ut suam plebem agentilitate ad Dominum conuerteret
S aiid. (,not K). 8 Uoaco R add.

154 VITAE SANCTORVM HIBERNIAE

valentes se mouere. Tunc illi penitentiam agentes, crediderunt
eum sanctum Dei esse, et, orante sancto pro eis, soluti sunt.

vi. Alio ■ quoque die sanctus Kainnicus in Ytalia iter agens,
inuenit armentarium cuiusdam ducis, qui letatus est in aduentu eius,
et inuenit gratiam in oculis eius. Tunc sanctus Cainnicus munuscu-
lum auri dedit illi armentario. Audiens [du.\] ille crudelis et immitis,
aliis sibi nunciantibus, quod sanctus Cainnicus aurum dedis[s]et
armentario suo, iratus est ualde ; et displicuit ei donum regi con-
gruum seruo dari, et dixit : ' Reus est mortis, qui opus insolitum
ausus est facere.' Tunc dux ille iussit rogum magnum incendi, et
sanctum Cainnicum in illum mitti ; quod ita est factum, iuxta
preceptum ducis. Ideo hoc fecit dux, quia putauit sanctum Cain-
nichum plus habere de auro ; set statim ignis ille a Deo extinctus
est, non audens tangere sanctum Dei. Quod videns dux, suadente
diabolo, iussit sanctum Cainnicum iterum puniri, et* in picem
calidam ' mitti. Serui autem ducis fecerunt, sicut eis iussum fuerat ;
set de liquore feruenti diuina uirtus sanctum euadere saluum fecit.
Tunc, iubente duce, milites lapidem magnum ligauerunt collo eius,
et miserunt in profundum maris ; set Dominus lesus Christus
magnificare volens sanctum famulum suum Cainnicum, eleuauit
eum supra mare, et ad placitum portum perduxit illesum. Tunc
f. 124" omnes exclamauerunt, vno ore dicentes : ' Magnus et | mirabilis est
vir sanctus, quem ignis non vrit, mare non mergit.' Et cum duce
genua flectentes, penitentiam egerunt. Dux autem obtulit sancto
Cainnico magnas oblaciones* cum sua ciuitate, ac semet ipsum
seruire ibi Deo et sancto Cainnico promisit. Ibique adhuc nomen
sancti Cainnici celebratur et honoratur. Facto uero ibi monasterio,
et congregacione congregata, sanctus Cainnicus, rogatus a toto
populo, promisit ut ibi essent rehquie sue^ Set angelus Domini,
sanctum frequenter uisitans, increpauit illum propter incautam
promissionem suam, dicens : ' Deus predestinauit resurrectionem
tuam in Hybernia esse ; et quomodo promisisti hic esse ? Scias
autem denuo quod in Hybernia eris resurrecturus.' Sanctus ergo
Cainnicus anxiatus est, quod promissis[s]et ut reliquie sue ibi essent;
et predicasset angelus resurrectionem eius in Hybernia. Set Domi-
nus, verus iudex, adiuuauit promissionem sui famuli ; nam draco
igneus de celo descendit, et extremum digitum pedis dexteri sancti
Cainnici circumcidit. Tunc sanctus Cainnicus gratias egit Deo,
sciens suam promissionem impletam esse. Digitum suum ibi

1 =S §§ 8, g; Ri f. 129'', R2 u, s. 2 bis MS. = MS. -dum ; in uas pice
rellquata plenum R. * quantum potest acies oculorum in die sereno uidere S ;
and practically R. ^ suam sepulcionem [5/c S m. pr., -turam S m. sec.] et
suam resurrectionem in illa ciuitate . . . futuram esse promisit S.

VITA SANCTI CAINNICI 155

reliquit, et verbo angeli obediens, ad Hyberniam reversus est. Dux
vero supradictus, diuina gratia in eo "inspirante', et donante sibi
magnam sapientiam, sanctus episcopus effectus est.

vii. Veniens ' itaque sanctus Cainnicus ad Hyberniam, predicauit
verbum Dei coUactaneo suo, Albo, qui tunc temporis dux nepotum
mic Nais ^ fuit ; suadebatque ei vir sanctus, ut medicinam anime sue
faceret Dux ille nolens acquiescere verbis sancti, tandem dixit : ' Si
prodest, ego faciam parum propter te ; quia, cum sim bellator, homo
non possum religiossus esse.' Cainnicus sanctus dixit : 'Valdeprod-
est.' Tunc dux paruam oblacionem obtulit Deo. Statim vero digitus
illius in dolore versus est, ac paulatim in tumore manum tenens dolor
totum corpus inuassit. Tuncdux illud videns, ait: 'Putabamquod mihi
mclius esset si aliquid Deo dedero ; set modo video quod peius est
mihi.' Sanctus Cainnicus ait : ' Vsque modo impius fuisti, et diabolo
seruisti, et gratia Dei non fuit tecum ; modo autem quia conuersus
es, et dedisti aliquid Deo, ideo hic dolor tenuit te ad curandam
animam tuam.' Illo autem petente, et sancto Cainnico pro eo orante,
iam sanatus est a dolore corporis et anime.

viii. Sanctus ' ergo Cainnicus ab illo rccedens in curru, pauperem
se rogantem inveniens in itencre, duos equos currus sui tribuit ei.
Sanctus autem sedens in via canebat psalmos. Dux quidem Albus,
veniens per eandem viam, quem sanauit sanctus Cainnicus, dixit
sancto: ' Cur ibi sedes? et vbi sunt equi currus tui?' Et ait dux
iterum : ' De equis meis in montanis locis habitantibus adducantur*
tibi duo optimi.' Erant autem illi equi indomiti et feri. Cum ergo
venissent nuncii sancti Cainnici, mites facti sunt equi. Mites iam ac
domiti currum sancti Dei vehebant.

ix. Auo^^die cum sanctus Cainnicus^ iam ambularet cum populo
suo, antiquum capud mortui hominis super terram conspexerunt.
Tunc vnus de turba ait' : ' Vtinam hoc capud loqueretur nobiscum,
quia ab antiquis temporibus defunctum est, et fabulas nobis narrare
potuisset.' I Ouod \nr sanctus gratia Dei plenus audiens, oransque, f.124''
capud aridum et antiquum benedixit in nomine Domini lesu Christi,
et statim caro, cutis, capilli, de foris illud viuificatum induentes*, anima

1 =S § 10; Ri f. 129", R2 f. 144«. Much more original in S R. The chief
oflfers his httle finger to God : *abscidens ergo rex digitum suum paruulum,
Deo . . . immolauit. Set uulnus post abscisionem creuit in tumorem' (R), which
attacked the whole body. On his complaining, Cainnech answers : ' tu . . .
modicam hereditatem unius digiti tui Deo dedisti, et ipse in unum dlgitum
ueniens, dilatauit terminos suos, ut totum corpus teneat ' S R. ' See p. 152,
note 5. ' =S § II ; Ri f. 129'', R» u. s. * MS. -cuntur. = =S § 12; R>
R^ u. s. ' in regione Cennacte S ; in terra Kyannacteorum R adii. ' fratres
. . , admirantes magnitudinem eius dixerunt R. * sic S R ; intucntes M.

156 VITAE SANCTORVM HIBERNIAE

intus reuixit, et loqu[u]tum est sic Scotice : ' Mochean, Mochean
a Chainnich,' id est : ' beneuenias, beneuenias ' sancte Dei Cainnice.'
Postea genus et nomen suum, et conuersacionem narrauit eis, et
locum sepulcri sui ostendit, animam suam in inferno per triginta^
annos confessus est. Alias multas fabulas, quas propter breuitatem
non possumus narrare, loquutus est. Set multum rogauit ut baptiza-
retur in nomine Patris, et Filii, et Spiritus Sancti ; et ita factum est.
Accepto autem baptismo, positus est cum corpore suo in alio'
sepulcro.

X. Alio ' quoque die, cum sanctus Cainnicus iter ageret cum fratri-
bus suis, subito absconditus est ab eis, et nesciebant quo iret. Post
vero duas horas ad eos reddiens, interrogauerunt eum, quo exiret.
Ouibus respondit : ' Vnus de amicis^ meis, nomine Senach *, qui
mihi corpus et animam, et stirpem, suosque agros obtulit, nunc iugu-
latus est in australi ' parte Laginensium, et occubuit ; lacerantesque
demones animam eius, audiui eum vocantem me in auxilium sibi.
Concedente Domino meo lesu Christo, angeli sui tulerunt me, ut
pro illo cum angelis contra demones pugnarem. Et ab illis de inferno
violenteream rapuimus ; carius enim mihi erat animam saluare quam
corpus.'

xi. QuADAM ' autem die sanctus Cainnicus vidit magnam congre-
gacionem ' in quodam loco circa quendam magum qui coram eis
signa fallacia faciebat. A stultisque hominibus quasi diuinitus facta
credebantur, diuinumque honorem dabant ei. Nam omni multitudini
vissum est quod hic magus per medium arboris maxime illic stantis
transiret. Tunc sanctus Cainnicus benedixit oculos illorum, et vide-
runt omnes magum secus latus arboris ambulare. Et omnes gloriam
Deo et sancto Cainnico dederunt ; magusque miser cum sua arte
despectus est '".

xii. QuODAM " die sanctus Cainnicus inuenit hominem cum tabulari
facie, sine oculis et auribus et naribus ; et miser valde erat. In illo
autem loco aqua non erat. Tunc iussit sanctus Cainnicus suis com-
mitibus, ut terram foderent ad aquam inueniendam. Cum autem
fodissent discipuli humum, statim fons aque prorupit e terra. Famu-
lus vero Dei Cainnicus benedixit aquani, aspersitque hominem ea ;
et clementer orans sanctus ad Deum pro eo, date sunt ei aures et

' MS. ' Chainnidh beneuernas ', id est ' beneuenias'. ' Fochen, Fochen a Kain-
nich ' S. 2 XXX S R M ; we should probably read ccc i^trecentos).

2 eodem R. " =S § 13; R' f. 130«, R^ f. 144''. ^ monachis S R.

« Senach Ron S. ' dextera S. » =S § 14 ; R' R2 u. s. ' plebis

Kennacte S add. '" Here S § 15, R' f. 130'', R- u. s. insert a story how

Cainnech in Lent turned bacon into wheat. " =S § 16; R' u. s., R- f. 144'.

VITA SANCTI CAINNICI 157

nares cum oculis ; et ex omni infirmitate sua sanatus est per famulum
Dei Cainnicum.

xiii. QuoDAM ' autcm tempore, cum sanctus Cainnicus hospitaretur
apud Eas Ruaidh ^ dixit ministris suis : ' Ite ad piscatores fluminis
illius, forsitan illi dabunt nobis aliquid de piscibus.' Illi autem nichil
dederunt sancto Dei. Tunc sanctus Kainnicus.vni de fratribus di.xit :
' Cum baculo meo ad tollum perge, et Deus miserebitur nostri.' Ille
autem, nomine Sceallanus, perrexit ; et, cum baculum sancti in tollum
intinxisset, statim piscis mire magnitudinis super illum venit, quem
Scellanus ad terram trahens, iterum baculum [in tollum misit '], et
alium piscem cepit. Manens | vero Cainnicus in domo, lumine •"• 125"
Spiritus Sancti illud vidit, et dixit: 'O Scellane*, sufficit nobis quod
captum est.' Diuina potentia ille a longe audiuit hunc sermonem,
et statim secundum piscem dimisit in mare, et cum 'pisce' prius
capto ad domum reddiit.

xiv. QuoDAM ° tempore sanctus Cainnicus ad beatum Comgallum "
venit, et ab eo cum magna leticia susceptus est. Comgatlus autem in
die dominico dixit fratribus suis : ' Oportet sanctum Cainnicum hodie
predicare nobis.' Rogatus vero sanctus Cainnicus, mirabilem ualde
predicauit predicacionem populo ; omnis vero populus uechementer
fleuit. Tunc sanctus Comgallus dixit : ' Frequenter iste populus
predicatione fleuit ; set talem ac tantum fletum vsque hodie non
effudit.' Tunc omnis populus audiuit vocem desuper dicentem :
' Hesterno die istam predicacionem ab ore angeli Dei sanctus Cain-
nicus audiuit'.' Tunc omnes gratias Deo egerunt, benedicentes
sanctum Cainnicum.

XV. QuoDAM ' die mulier quedam cum filio suo venit ad sanctum
Cainnicum dicens : ' O sancte Dei, quid faciam de filio meo, qui
impius est, et male viuit ? ' Tunc sanctus increpauit illum, pre-
dicans illi pia exemplaria, ut matri sue obediret. Set ipse puer
superbus et lasciuus, verbum Dei despiciens, super equum ascendit ;
subito vero recedens, cecidit de equo, et mortuus est. Tunc pia mater
eius, flens ac lugens, rogauit sanctum Cainnicum ut suum sibi su-
scitaret filium. Videns sanctus Cainnicus anxietatem mentis matris
ilHus, ad Deum orauit pro eo ; et Deus donauit sibi animam eius, et
surrexit incolumis. Agens vero penitentiam, ille puer genua fle.xit
ante eos, matremque relinquens, sanctum Cainnicum sequ[u]tus est.
Duxit vero sanctus Cainnicus eum secum in Brittaniam, et alligauit

' =S § 17 ; Ri R»u. s. 2 ad Tollum Ruaid S. ' Supplied from S.

* auarum est S add. ^ =S § i8 ; R' f. 130', R- u. s. « Benchorensem

R add. ' In S R it is Cainnech himself who tells this. * =S § 19;

R' u. s., R' f. 144''; Colgan has printed this section in his Life of S. Liber,
A. S. p. 566.

158 VITAE SANCTORVM HIBERNIAE

pedes eius compede, ne uagus esset ; et clauem compedis eius sanctus
Cainnicus proiecit in mare. Postquam ille filius septem annis sic
mansit alligatus, dixit ei sanctus Cainnicus, sciens quid illi con-
tingeret : ' Vade iterum ad Hyberniam, et in quocunque loco in-
ueneris clauem compedis tui, ibi mane.' Ipse uero iuxta preceptum
magistri sui veniens in Hiberniam ad ampnem Liffi in terra Lagi-
nensium, vbi piscatores inuenit, et postulans ab eis accepit magnum
piscem, et in medio ipsius clauem sui compedis inuenit. Postea
quidem in ciuitate que dicitur Lectebhae' in multis uirtutibus mansit.
Hic est [Liber-] filius Aradii, vir sanctus et mirabilis coram Deo et
honiinibus, in celo et in terra.

xvi. QuoDAM ' vero die sanctus Cainnicus et sanctus Columba,
sanctusque Comgallus erant congregati in vno loco, et tunc pluuia
nimis pluit super eos ; set siquidem uestimenta duorum sanctorum,
Columbe et Comgalli, humida ualde erant, sancti autem Cainnici uesti-
mentum erat a pluuia intactum. Tunc sanctus Columba et sanctus
Comgallus interrogauerunt sanctum Cainnicum cur illorum uesti-
menta humida erant, illius autem uestimentum siccum erat. Re-
spondit eis sanctus Cainnicus : ' Vos dicite mihi quid in hac hora
cogitastis.' Tunc sanctus Columba ait: ' Cogitaui in ista hora, reue-
lante mihi Spiritu Sancto, de mea familia periclitante in nauiga-
cione.' Sanctus Comgallus dixit: ' Mens mea modo sollicita est de
f. 135' fratribus meis in | messe laborantibus.' Sanctus autem Cainnicus
dixit: 'Scit filius uirginis, quia mens mea inter angelos in celo fuit;
a die qua in celestibus cogitacionibus ieci *, iterum in terrenis cogita-
cionibus non deduxi eam.'

xvii. Sanctus ° Cainnicus desertum locum iuxta radicem cuiusdam
montis in Britannia tenuit ; set sol non clarescebat ibi trans monteni
interpossitum. Tunc angelus Domini ad eum uenit, dicens ei :
' Mons iste tibi multum nocet, et te offendit ; ideo vvlt Deus eum
reiicere de statu suo, et iuxta euangelii uerbum in alium locum
mutetur.' Famulus autem Dei Cainnicus dixit : ' Non mea causa
Dei elementa mouebuntur.' Deus uero volens magnificare seruum
suum sanctum Cainnicum, montem illum mouere de loco suo cepit",
donec sanctus Cainnicus, audiens magnum sonum de monte, pro-
hibens dixit: 'Exibo de loco isto, mi Domine lesu Christe ; hunc
montem noli' mutare vsque ad diem iudicii.' Et sic factum est.
Nam mons ille iuxta uerbum sancti Cainnici statim cepit stare in
loco suo; set hucusque habet scissuram in signum mutacionis sue*.

' Letube Kainnich S. ^ Supplied from S R ; Colg. also omits. ' = S § 20 ;
R' f. 130"*, R^ u. s: * MS iaci ; in S and R the sentence is incomplete.

' =S § 21 ; Ri u. s., R' f. 145". " temptauit S. ' nolo S. * nisi

Kannechus [nisi sanctus R] prohiberet S R add.

VITA SANCTI CAINNICI 159

xviii. Alio* quoque die ibi sanctus Cainnicus exiens foras ad opus
manuum ignem incaute reliquid in domo. Tunc ignis suos terminos
[transiens'] incendit totam domum, et' consumpsit. Set mirabiliter
euangelium apertum in eadem donio relictum post legendum ab igne
intactum inventum est*.

xix. Postea' sancti Hibernenses miserunt nuncios post sanctum
Cainnicum, audientes eum heremitam esse in Britannia ; et tunc
ductus est sanctus Cainnicus de heremo contra suam uoluntatem.
Cum autem' ambularent, inuenerunt in medio solitudinis aliquam
mulierem in die magne niuis, fame et frigore semimortuam, et fdia eius
inuenta est apud eam mortua. Tunc sanctus Cainnicus commitibus
suis dixit : ' Ignem accendite, et adiuuate miseram, et mulierem cito
pascite.' Tunc illa mulier, igne calefacta, et cibo saciata, fortisque
facta, fecit magnam tristitiam, vlulans iiham suam. Sanctus Cain-
nicus, motus misericordia, et rogatus a muliere ut oraret pro filia sua ;
eo vero orante, et fratribus cum eo, pro filia mortua, ipsa ad eos
pulcre surrexit quasi de sompno ; et in loco in signum uirtutis usque
hodie multe cruces conspiciuntur.

XX. Cumque' inde ' exis[s]ent, venerunt ad quandam ecclesiam ^, et
intrantes ' eam ', sanctus Cainnicus ad altare accessit ; et cum dedisset
pacem altari '", capud contra cornu altaris incaute percussit, et de capite
eius fluxit gutta sanguinis. Ibi vero fuit filia " regis Pictorum '^, que
erat ceca, surda et muta ; quam duxerunt nutritores sui ad sanctum
Cainnicum, ut oraret pro ea. Illi autem guttam sanguinis capitis
sancti Cainnici possuerunt super os, oculos, et aures filie egrotate ; et
Deus fecit illam statim videre, et audire, et bene loqui. Tunc omnes
et illa gratias Deo egerunt, benedicentes sanctum Cainnicum. Illa
uero filia gaudens ad domum suam'^ sana reuersa est.

xxi. Laicus " quidam, nomine Tulchanus, Deo placere desiderans,
de Hibernia ad insulam Hithe "* ad sanctum Columbam perrexit ;
ibique " monachus effectus 'est', vnum filium habens secum duxit ;
et amabat eum ualde. Videntes uero omnes totam curam eius circa
filium suum, quodam die beatus Baithenus ad sanctum Columbam
dixit: 1 ' Frater Tulchanus plus amat filium suum quam Deum " ; f. i:

> =S § 22; Ri f. 131", R2 f. 145». 2 Supplied from S R. ' MS. et

before totam. * Here S § 23 ; Ri R- u. s. insert a story how Cainnech's gospel-
book was uninjured by the snow. '^ = S § 24 : R' R- u. s. ' trans dorsura
Britannie S add. ' =S 5 25 ; R' f. 131'', R^ f. 145''. » MS. inde exinde.

° in insulam le S ; I, R. >" osculatus fuisset [est R] altare S R. '' Bruidei
S R add. 12 Scocie R. " MS. veram. " =S § 26 ; R> R2 u. s.

'^ le S: I, R. •' baculum tenens apud Columbam S add. i' MS. adds

quasi Deum, but the words are struck out.

i6o VITAE SANCTORVM HIBERNIAE

ideo melius est illos separari.' Tu[n]c a sancto Columba et ab
omnibus fratribus illi preceptum est, ut filiolum suum de excelsa rupe
in mare iactaret. Hic autem monachus preceptum durum obediens
impleuit, gratias Deo agens cum magno dolore cordis ; in maris
profundum iecit filiolum suum'. Tunc descenderunt due aues albe
marine, et subito ad puerum per mare enatabant^ Hoc vero osten-
sum est sancto Cainnico, tunc nauiganti ad Hiberniam ^ ; et rogans
multum pro puero ad Deum, incolumem super vndas eum inter aues
inuenit, quem secum in nauem afferens sanctus Cainnicus, ad sanctum
Columbam cum ualde irata mente venit, et dixit : ' Ex hac hora
amici non erimus tu et ego, quia tam crudele imperium precepisti,
et miserum peregrinum afflixisti.' Et vix potuit placari mens sancti
Kainnici^ Tunc sanctus Cainnicus et sanctus Columba osculantes
se ad invicem fraternitatem firmissimam inter se et discipulos suos
semper firmauerunt ; et sanctus Cainnicus ad Hiberniam nauigauit,
sanctusque Columba in suo monasterio Hith stetit.

xxii. Qu.XDAM^die cum custos eiusdem monasterii Hithe ^ horam
nonam pulsare voluisset, prius perrexit ut sanctum Columbam inter-
rogaret ; set ipsum non inuenit. lam per totas cellas ab omnibus
fratribus diligenter querebatur ; et nec est inuentus. Tunc beatus
Baithenus ius[s]it ut pulsaretur nona. Cumque fratres celebrare'
cepissent, subito sanctus Columba cum wltu ignito et fulgurantibus
oculis ad eos in ecclesiam venit. Sciens sanctus Baithenus quod ille
inter angelos Dei fuisset, flexis genibus, penitentiam agere pro-
misit, sicut sanctus Columba iudicaret. Cui dixit sanctus Columba :
' Non ego te iudicabo ; set vade ad sanctum Cainnicum, ut ipse te
iudicet.' Baithenus igitur ad Hiberniam venit, et querens sanctum
Cainnicum per multum tempus, post multum laborem' invenit eum.
Cui sanctus Cainnicus ait : 'Vade ad monasterium tuum, quia peni-
tentiam implesti per laborem magnum in mare, et ambulando demum
super terram.' Baithenus dixit : ' Timeo si non me meus magister,
sanctus Columba, recipiat.' Cainnicus respondit : ' Porta tecum in
signum ' illi ' graffium istud, quod in aere ex pallio eius cadens reliquit,
quando ille et ego et Comgallus cito perreximus ad sanctum Eugenium
episcopum de Ard [S]ratha ' nos vocantem '" in auxilium sibi, qui in

1 Ipse autem est Mundu filiusTulcani S add. ' This incident of the birds

is omitted by S R ; R has instead ; 'O quam magnum apud Deum est meritum
sancte obediencie, in hoc lacto relucet. Puer enim in aquis uehementibus
proiectus, super undas sedet, et non submergitur.' ^ According to S he was
on his way from ' regio Heth * (Tiree) to Ireland, and turned aside to visit
Columba in lona. * S R omit the rest of the section. ^ =S § 27 ;

R' R- u. s. "^ le S ; I, R. ' R throughout misunderstands this of a

cclebration of Mass. ^ post tres annos S. ^ Arid Sratho, altered to

Sratha S ; Arda Sratha R. " -tes M.

VITA SANCTI CAINNICI i6i

aere contra demoncs pugnabat'. Et dic ei quod nobis importunum
erat, quando vox cimbali vestri nos invitauit' a nostro certamine';
set nos in nomine Doniini nostri cum angelis eius demonia supera-
uimus.' Tunc sanctus Baithenus reuersus, demonstransque graffium
cuni hiis verbis sancto Columbc^, cum gaudio susceptus est.

xxiii. QuoDAM° tempore in die tempestiuo sanctus Columba dixit
fratribus suis : ' Preparate cito hospicium ".' Cum vnus ex fratribus
ait : ' Quis in hac die ventosa et periculosa potest nauigare ? ' Sanctus
Columba dixit : ' Ecce sanctus Cainnicus, electus Dei, hodie ad nos
veniet, cui Dominus donauit tranquillitatem in qualibet tempestate.'
Et post paruum nauis sancti Cainnici portum tenuit ; in cuius obuiam
sanctus Columba cum fratribus venit, et ab eo honorifice suscep|tus f. 125°
est sanctus Cainnicus. Tunc fratres sancti Columbe interrogauerunt
discipulos sancti Cainnici, dicentes: 'Quomodo potuistis hodie naui-
gare ? ' Illi responderunt : ' Dominus omnipotens tranquillam viam
nobis fecit per immensas vndas ; nam in mari vndique circa nos
seua tempestas fuit, et longitudine virge longe circa nauem nostram
omni parte erat mira tranquillitas.'

xxiv. Sanctus' Cainnicus die quadam dominica in Ibdone insula
hospitatus est ; set mures loci illius ficones [eius*] lacerauerunt,
carpseruntque et commederunt. Videns vir sanctus offensionem illam,
maledixit mures, atque de illa insula reiecit eas in se[m]piternum.
Nam omnes mures, congregacione facta, iuxta sancti Cainnici verbum
in maris profundum se precipitauerunt, et in illa insula usque hodie
mures vise non sunt.

XXV. Alio' quoque tempore sanctus Cainnicus die dominico
hospitatus est in alia insula que dicitur Insula Auium '". Aues autem
garrule et ualde loquentes ibi erant, et sanctum Dei offenderunt.
Tunc loquacitatem illarum ipse prohibens, sermoni illius obedierunt ;
nam omnes aues simul congregate, et sua pectora contra terram
dimittentes, tacuerunt, [et] usque ad horam matutinalem secunde
ferie sine motu et sine sonitu manserunt, donec eas sanctus vir verbo
suo soluit. Cum " autem sanctus Cainnicus inde nauigaret cum
festinacione ad Hyberniam, baculum suum in littore maris oblitus
est. Cumque in mari nauigasset, cor suum de baculo oblito semper
secum commitante compunctum est ; set cum de naui in terram
descendisset, baculum in portu vidit, et genua flectens, Deo gratias
egit.

1 circa animam Aidui monachi sui S add. ; cuiusdam monachi sui R. ■ ammouit
S R. ' S R omit the rest of the section. * MS. -ba. ^ = S § 28 ; Ri f. 131«,
R- f. 145'^ ; Adamnan's Columba i. 4. « et aquam ad lauandos pedes S add.

' =S 5 29 ; Ri f. 131'', R2 f. 145''. 8 From S. 'i = S 5 30 ; Ri R2 u. s.

'" que uulgariter dicitur En inis S. 11 S R omit the rest of the section. A

different version of the incident is in Adamnan's Columba ii. 14.

i62 VITAE SANCTORVM HIBERNIAE

xxvi. QuoDAM ' vero die sanctus Cainnicus exiit ad vissitandum
sanctam sororem suam, nomine et merito Columbam, habitantem in
alio loco ; et apud eam magnam leticiam '^ inuenit, et quasi vero
hospiti diligenter ministrabat ei. Erat autem puerulus, nomine
Brachtanus, alumpnus sororis sancti Cainnici ; et ille multum dili-
gebat sanctum Cainnicum, et Cainnicus similiter eum. Contigit
autem quod mortuus esset puer ille. Sanctus vero Cainnicus sorori
sue ait : ' Vbi est Berchanus ' ? ' Illa vero per artificialia verba mortem
pueri abscondere volebat. Cui sanctus Cainnicus dixit : ' Non pran-
demur * hodie, donec puer noster Bractanus ad nos veniat.' Tunc
gemens narrauit sancto, quod mortuus esset. Adorans, flens, et
lacrimans sanctus Cainnicus, ille puerulus ° surrexit a morte, et venit
ad sanctum Dei, dicens ei : ' Propter verbum tuum, serue Dei, quod
dixisti : " Non prandemur, donec veniat Bractanus," suscitauit me
Deus a morte, et noluit ut uerbum tuum vacuum esset.'

xxvii. Alio ' autem tempore sanctus Edus episcopus, filius Bric,
exiit ad regem Hua Neill, Colmanum modicum, filium Dermicii, qui
habitabat in stagni insula Ros'; eratque sanctus Edus iuxta stagnum
ieiunans contra illum regem pro causa sororis sue religiose', que ad
regem in rapmam erat, ut dareturviro^ Hoc vero audiens beatus
Cainnicus, et compatiens episcopo, perrexit in auxilium illi. Tunc
rex iussit*" rates" diligenter abscondi, ne sancti insulam intrarent.
f. 126" Set Dominus, volens adiuuare sanctos suos, | ianuam insule
aperuit, et ratem ex loco concluso eduxit ad sanctos ; et viri sancti
in illa rate nauigauerunt in insulam, et sanctus Cainnicus regem
superbum increpauit, et precepit ei ne episcopum Edum offenderet.
Rex autem ambos despexit, set Dominus honorificauit eos. Nam
statim rex ille superbus sedens vidit currum igneum cum equis
igneis, et aurigam in eo terribilem, habentem gladium fulgureum in
manu per campum ab oriente venientem trans stagnum in insulam ;
et percutiens celeriter ante omnes regem '^ statim mortuus est.
Tunc sanctus Cainnicus rogatus a regina et ab omnibus, orauit ad
Deum pro rege, et eum suscitauit a morte. Rex uero ipse
a morte suscitatus sic, gratias egit Deo, et quecunque ei sanctus
Camnicus dixit, facere promisit ; et sororem Edi episcopi raptam

* =S § 31 ; R' R' u. s. ''■ pietatis uiscera Ri ; pietatis in sancta R^ ' qui
nobis ministrabat, et pedes nostros lauabat, et in aduentu nostro letus fiebat
S add. ; and practically R. * prandebimus S R. ^ Brecanus nomine S R

add, ; the only place where they mention the name. ^ =S § 32 ; Ri f. 132",

R' u. s. ' in Stagno Rosso S ; apud Loch Rossa R. ' reliose S.

^ ut . . . uiro om. S R. '" castella fortiter concludi et S add. ; municipium

suum obfirmari et R add. " MS. rattes. '^ pene in duas partes diuisisset
eum, nisi Kannechus cum suo baculo prohibuisset S add.

VITA SANCTI CAINNICI 163

reddidit ', et alia bona opera fecit. Et tunc omnes leti erant, gratias
Deo agentes.

xxviii. QuADAM ' die sanctus Cainnicus habitans in heremo ' exiit
foras ad opus manuum*, et dimisit habitaculum solum. Venerunt
duo latroncs, et incendcrunt domum eius igni; et dimidia pars eius
combusta est, altera vero pars integra permansit, quia ignis non est
ausus tangere parteni in qua libri ° sancti Cainnici erant. Set illi
latrones statim a Domino vindictam consecuti sunt; nam vnus illorum
himen oculorum amisit, et alter claudus factus est. Cuni autem non
potuissent illi miseri exhinc ire, penitentiam egerunt ; et venientes
ad sanctum Cainnicum, obedientes facti monachi recesserunt ".

xxix. Item' sanctus Cainnicus', ut mos erat ei sepe, ab hominibus
recedens, terrena obliuiscens, celestia cogitans, euangelium secum
portans ac diligenter scrutans, et orans in secreto loco, discipulis
dicebat ne aliquis ad se ueniret. Fuit autem in deserto sine cibo et
potu, non senciens noctem uel tenebras, nec famem uel frigus, usque
ad horam diei tercii nonam. Familia autem eius hiis tribus diebus
ieiunauit. Puerulus quoque, qui cum illis erat, famem talem non
sustinens, mortuus est. Sanctus autem Cainnicus ad eos ueniens
dixit eis : ' Numquid adhuc nona hora uenit ? ' At illi dixerunt ei :
' Etiam nona tercie diei uenit.' Tunc corpus pueri fame morientis
ductum est ad sanctum Cainnicum ; et ipso orante pro eo cum om-
nibus sanctis fratribus ieiunantibus, ille reuixit ; et postea omnes
gaudentes refecti sunt, gratias Deo agentes.

XXX. Ad quandam ' vero cellam sancti Cainnici quedam cerua de
silua cotidie cum vitulo veniebat, mulgebatur autem ibi, et iterum
sine timore paulatim rediebat.

xxxi. Alio '° quoque die in hyeme sanctus Cainnicus ambulans in
Hybernie regionibus, vidit crucem stantem in via. Horam nonam
celebrans iuxta illam, interrogauit, cur crux ibi posita esset. Cui periti
responderunt : ' Hic rex istius regionis, Colmanus, filius Dermicii,
iugulatus est ab inimicis suis bellantibus contra eum ; et ideo crux
hic possita est.' Sanctus autem Cainnicus audiens hec verba, dixit :

' et sancto Kannecho locum obtulit, et in illo loco Kannechus [ad tempus R]
habitauit S R. « = S | 33 ; R» f. 132'', R2 f. 146«. s ;„ supradicto loco S ;
in loco . . . illo R. * exiit ad fontem aque S. ^ scetha [cetha m. sec.j

cum libris S. « Here S §§ 34, 35 , Ri R^ u. s. insert two stories : i^a) how

Cainnech punished a woman for neglecting to feed a dog ; (6) how at • Cluoin
Bronich . . . haut longe o Birraib' he blessed a threshingfloor, which remained
ever afterwards dry and free from rain. ' =S § 37 ; R' f. 132°, K- f. 146''.

* in supradicto loco . . . habitans [commorans R] S R. ^ = S 4 36 ; R^ R2 u. s.
" =S§38; notinR.

M 2

i64 VITAE SANCTORVM HIBERNIAE

' Scit filius uirginis, quod aliquando promisi orare pro illo.' Tunc
f. 126'' sanctus posuit contra crucem faci|em suam, et cum lacrimis orauit pro
anima regis. Tunc dictum est ei desuper ' : ' Nunc anima Colmani
regis ex ymis inferni eiecta est per orationem tuam ^, serue Dei
Cainnice.' lam sanctus Cainnicus, et omnes qui ibi erant, gratias Deo
egerunt.

xxxii. Alia' die sanctus Cainnicus ad cellam nomine Acht Droma*
veniens, magnam ibi letitiam ^ inuenit. Videns autem sanctus Cain-
nicus vvltum ministri hospitum tristem esse, interrogauit causam
tristitie. Cui minister ait : ' Vir mirabilis, gratia Dei plenus, sapiens
et doctus, qui nos cotidie docebat, modo mortuus est ; et ideo fratres
sunt tristes, ieiunantes, et psalmos cantantes circa corpus eius.'
Sanctus uero Cainnicus hoc audiens ait : ' Nos ibimus ad populum
sanctum, et cum illo pro mortuo orabimus.' Sanctus autem Cainnicus
ingrediens orauit, et posuit tuniculam" super mortuum, qui statim
viuus surrexit et sanus. Quod videntes omnes benedixerunt Domi-
num, et sanctum Cainnicum honorificauerunt, rogantes eum, ut
tuniculam, de qua mortuum suscitauit, illis relinqueret. Ille uero
tuniculam ^ illis reliquit, que apud illos adhuc honorifice manet.

xxxiii. In' monasterio sanctarum uirginum, quod dicitur Cluain'
Sescainn', erat quidam puerulus mutus, surdus, et cecus. Contigit
autem ut morerelur ille in aduentu sancti Cainnici ad monasterium ;
de cuius morte ille multum doluerunt. Sanctus autem Cainnicus
intrauit ad corpus, et orante sancto pro eo, puer ille surrexit, sanis
oculis, auribus, et lingua ; et sancta uerba eis indicauit. Ille uero
puer de nepotibus Duach natus est '", et postea uir magnus et sanctus
eftectus est.

xxxiv. CuM " autem sanctus Cainnicus in australes '^ partes Lag[i]-
nie, id est Hua Cennselaich, venisset, vbi erat curia magna apud
regem Cormacum ", quidam puer paruulus ductus est ad mortem
crudelem, id est gall-chcrd^*. Videns hoc sanctus Cainnicus esse
horribile opus, postulauit a rege puerum liberari ; set non impetrauit.
Tunc sanctus rogauit Deum, et ipse exaudiuit eum. Nam proiecto
puero super hastas stantes sursum positas, nec potuerunt iugulare
uel lacerare eum ^^ Hic est Dolue Lachdere '", quem rex Cormacus
sancto Cainnico obtulit, cuius ciuitas dicitur Ceall Dolue ".

' Tunc sanctus dixit, per spiritum Dei uidens S. ' quomodo massa ignea

ac feruens exiecetur {sic) S add. ^ =S § 39 ; R' R'' u. s. ' cellam

Achith Drummoto [apud Achach Drummata R] in finibus Lagnensium S R.
6 See Glossary. « So R : trauiciilam S. ' =S § 40; Rif. 132"', R^f. 146^
* Cluoin S. ^ Siscnan S R. " et nomen . . . Emene [Eminus R] uocatur
S R add. " =5541; not in R. " dexterales S. " filium Dyarmici S.
" gialcherd S ; see Glossary. '^ nisi quod eius oculi semper obliqui erant, penas
horribiles conspiciendo S add. " Lebderc S ; see Index. " Kell Tolue S.

VITA SANCTI CAINNICI 165

XXXV. Quodam' autem tempore sanctus Cainnicus desiderans ab
hominibus separari, et orationibus iungi, recessit a fratribus in aliqua
silua, et oculte latebat. Tunc fratres huc atque illuc querebant eum,
et non inuenerunt. Ouidam autem puer, qui apud sanctum Cain-
nicum' legcbat, in nocte oculte ibat ad eum, ut sibi Cainnicus
scriberet in cera, quia illi soli sanctus Cainnicus indicauit quo exiret,
Tunc fratres illum puerum obseruantes, in nocte secuti sunt eum
celatiue. Videruntque fratres lucernam ualde lucidam, que ante-
cedebat puerum usque ad locum ubi erat lux illa magna de eleua-
cione manus sancti Cainnici in oculto legentis^. Fulgebant enim
quinque digiti sinistre manus Cainnici quasi candele, quando in
noctibus uolebat legere. Fratres igitur puerum et lucernam sequentes,
inuenerunt suum abbatem Cainnicum, quem secum ad locum suum
duxerunt.

xxxvi. I CuM^esset sanctus Cainnicus alia vice in solitudine cela- f. laS"
tiue, ibi ad eum ceruus ueniens, librum sancti legentis sedule suis
cornibus sustinebat. Quodam autem die, timore illum cogente, sine
abbatis consilio in fugam ruit, et librum apertum super cornua sua
tulit ; set tamen sanum et integrum librum eodem modo in suis
cornibus habens, quasi monachus fugitiuus ad abbatem suum ^
rediit.

xxxvii. CuM " sanctus Cainnicus perambularet in solitudine, tres
laj'ci ualde crudeles occurrerunt ei, volentes eum iugulare, et spo-
liauerunt eum uestimentis suis', dicentes: ' Hic est monachus*, qui
multos in hiis locis seduxit.' Cumque illi in longum ire conarentur
habentes spolia sancti, non potuerunt transire, set per circuitum in
vno loco ambulabant. Nocte autem ueniente, sanctus Cainnicus
lucernam celesti igne ardentem habuit ; et videntes illi laici ipsam
lucernam, venerunt ad eam, et tunc vnus de illis pene mortuus
fuit'. Tunc illi latrones genua flectentes, penitentiam egerunt ; et
monachi obedientes apud sanctum Cainnicum erant.

xxxviii. QuoDAM '" autem tempore ambulans sanctus Cainnicus in
regionibus Mumenensium " iuxta stagnum Leyn cum discipulis suis,

' = S § 42 ; Ri R2 u. s. 2 psalmos S R add. ' Sic M ; perhaps \ve

should read ; ' ubi erat [sanctus ; et] lux illa . . . legentis [fulgebat]. Fulgebant
enim etc. The words in brackets are from S ; which, however, has not the
sentence 'fulgebant . . . legere'. * =S § 43; R' f. 133", R^ f- 146''.

^ quasi . . . suum om. R. ' = S § 44 ; R' R- u. s. ' lineis S add.

* Hic est baculatus modicus S ; hic est ille cum baculo suo R. ' For the

sentence ' Nocte . . . fuit ' S has : Laicus de illis lucernam [? rcad lacernam]
circa se tenens, celesti igne ardens, pene consumptus est. R reads : Et cum
unus illorum temerarie ueste[m] sancti indueret, celesti etc. It is clear, there-
fore, that M has recast the whole passage to suit the wrong reading 'lucernam'.
** =S § 45 ; R' R2 u. s. " in regione de Kyrraigi Lucra R.

i66 VITAE SANCTORVM HIBERNIAE

occurrerunt ei duodecim 'layci' votum malum promittentes', et multa
mala locuti sunt contra sanctum. Tunc sanctus Cainnicus illos in-
crepans, docuit eos uerbo Deo. Dux autem illorum cum invicta
mente dixit ei : 'Obaculate^, ociosa uerba noli loqui, que nec te
liberabunt ; quia hodie anima tua peribit, nisi per Dei tui potenciam
facias ut vnus ex cignis, qui nunc super istud stagnum natant, in
hac hora celeri uolatu ueniens super meam ollam ' stet, vnus super
tuam.' Sanctus respondit : ' Omnipotenti Deo possibilia sunt omnia,
licet apud homines difficilia.' Statimque in illa hora duo cigni velo-
citer volantes, vnus super layci, alter super sancti Cainnici ollam*
stetit. Tunc laici illi duodecim obtulerunt se Deo et Cainnico, et
apud eum semper monachi fuerunt.

xxxix. CoLMANUs' filius Fearaidhe, dux regionis Osraidhe'', sancto
Cainnico amicus erat ; et ipse multas villas dedit ei, in quibus sanctus
Cainnicus edificauit monasteria et ciuitates. Quodam tempore ille
dux in suo castello vndique conclusus est ab inimicis suis, regnum
tenere' cupientibus^ Audiens hoc sanctus Cainnicus a sua ciuitate
Achad Bho', id est agro bouum, nec currum neque eq[u]um querens,
ad ducem liberandum velociter perrexit. Deus autem lasso suo
seruo misertus est ; nam quedam benigna mulier habitans Membri"',
vidensque sanctum Cainnicum lassum in itenere voluit adiuuare
eum ; set diabvlus, prout potuit, hoc prohibuit, quia ipse nebulam
magnam super agrum misit, et equi non sunt inuenti. Tunc sanctus
Cainnicus manum suam eleuans, signo sancte crucis benedixit agrum ;
totusque campus^' illuminatus est, et auriga invenit equos. In illa
autem hora aliud valde mirabile Dominus fecit ; nam sanctus Cain-
nicus corpore modicus erat, et non potuit de terra in currum
ascendere. Tunc Dominus terram eleuauit sub pedibus sancti
Cainnichi ; et tumulus iste sub pedibus eius eleuatus a Deo usque
f. 126"^ hodie I ita manet in signum uirtutis.

xl. Quandoque'- 'cum' sanctus Cainnicus in curru per campum
Ragni" pergeret ad ducem, occurrit ei princeps Domhpnaidh Mhoir"
in uia, qui erat inimicus ducis et inuidus. Et superbo animo dixit
sancto Cainnico : ' Scio quod ad Colmanum tuum amicum festinas,
set non prodest ; quia non invenies eum viuum, sed cadauer eius
iugulatum et combustum igni.' Cui beatus Cainnicus dixit : ' Scit

1 scilicet dihergich S add. ; xii uiri ad male agendum prompti R. ' rustice R.
2 olam S ; uolam R' ; nolam R^. * olam S ; manum R. ^* =S 5 46 ;

Ri f. 133'', R'' f. 147". " Feradichi, rex Ossirgi S ; wliich adds on margin :

mhic Giolla budhig ; Colmanus regulus in . . . Ossrigia R. ' eum comburere R.
' scilicet Malgarb et Maelodur S «rfrf. " a Campulobouis S. '"inAcuthuch
[read ; Achuth] Mebri S. ^' suam leuauit, et luce manuus eius totus campus
S ; and practically R. " =S § 47 ; R^ f. 133", R* u. s. " qui Mag Raygni
dicitur R. •* ei alius [ = Ir. araile] pinguis princeps Domnich Moir Roigni S.

VITA SANCTI CAINNICI 167

filius uirginis, quia estverius' aliud quam 'quod' dicis'; nam ante-
quam ad domum' tuam peruenias, morieris\' Quod ita factum est.
Nam cum ipse" in suo curru per aliquam' ianuam sue ciuitatis
intrasset, valua' in capud eius cecidit, et statim mortuus est. Sanctus
ergo Cainnicus in curru ceieriter festinans, pcruenit ad castellum
magna multitudine circumdatum, et igne succensum. Tunc sanctus
Cainnicus intrauit castellum ardens igne, et per Dei potenciam,
nemine vidente, ducem de magno periculo inter turbas celative foras
perduxit, et longe a castello secum commigrans, dixit illi sanctus :
' Expccta hic ; licet solus sis hodie, set non ita eris cras. Tres enim
viri in isto loco uestro ad te venient, et postea trecenti ; et tercia
die dux"* totius Osraidhe iterum eris.' Quod ita factum est.

xli. QuoDAM ' autem die dux* supradictus Colmanus cum exercitu
suo et sanctus Cainnicus cum suo clero in vno loco fuerunt. Tunc'"
dux mire magnitudinis pomum in manu sua habens, et aspiciens
clerum Cainnici, dixit : ' Dicat aliquis ex uobis mihi, quot sunt grana
in isto pomo.' Sanctus Cainnicus, timens si sui fratres recte non
responderent, statim dixit : ' Magnum quidem est pomum, set vnum
graiunn habet intus.' Scisso vero pomo sic inuentum est.

In illa itaque congregacione vir quidam equum equitans velociter,
de equo cecidit, et femur eius confractum est in duas partes. Cain-
nicus autem audiens vocem illius viri, agnouit quod filius vite esset.
Tunc sanctus Cainnicus benedixit femur illius, et statim sanatum
est ; et vir ille se obtulit Deo et sancto Cainnico ; et vir sanctus
postea fuit ".

xlii. Quodam'" autem tempore sanctus Cainnicus volens fugere
homines, sine naui siccis pedibus intrauit diuina uirtute in insulam
stagniCre''; ibique exemplo Domini quadraginta diebus et quadra-
ginta noctibus mansit. Set cibum humanum non habuit, nec domum;
set super nudam terram habitauit. Ipse autem non sentiit famem
uel sitim, nec frigus necque pluuia sibi nocuit ; solus orationibus
diuinis vacabat, et nemo sciuit quod ibi fuit. Quodam autem die cum
esset in oratione in illa insula, vidit turbas demonum sedentes super
equos secus se festinantes. Interrogante autem illo demones, quo

' carius S ; quod est alius tibi carior in periculo maiori quam ille R, which
seems a recastmg of the sentence due to the false reading of S. ^ cogitas S.

^ cellam S. * MS. morierieris. ^ ipse pinguis S. * aliam [ = araile] S.
' que dicitur donickth S add. » re.x S R. ' =S §§ 50, 51 ; R' f. 133'',

f. 147^ 1" tunc . . . inuentum est om. R. " Here S § 52 ; R' f. 134", R^ u. s.
insert an incident, very similar to § xiv supra, of Cainnech preaching at lona. It is
pretaced thus : • Sanctus Kannechus in insula stagni Cree quattuor euuangeliorum
uolumen scripsit, quod usque hodie manet in loco eius, et dicitur Glass Kannechi '
S, and practically R. 12 = § 48 ; R' f. 133", R2 f. 147!» ; cf. Book of Fermoy,

f. 62". '3 insulam de Ross Cre R.

i68 VITAE SANCTORVM HIBERNIAE

pergerent, vnus ex illis respondit ei : ' Nos festinamus ad contenden-
dam animsm vnius diuitis in regione Muscraighi'.' Cui dixit
sanctus Cainnicus : ' Venias ad me iterum cum fabulis, ut dicas de
illa anima aliquid milii.' Cumque post pugnam ad eum redisset
demon, vidit sanctus Cainnicus eum sine equo^, et tristem ualde.
Interrogans eum, ille respondit : ' Nos victi sumus, nam vir ille
tria capitula de ympno sancti Patricii ante mortem, nobis nescientibus,
cantauit, et per hoc liberatus est de manibus nostris.'

(• 127 " I xliii. CuM ' ergo Dominus omnipotens voluisset sanctum suum
Cainnicum ostendere, fecit quendam venatorem sequentem canes
sequentes ceruum ad stagnum. Tunc ceruus, sequentibus se canibus,
natauit in insulam ; et videns sanctum Cainnichum, venit et stetit
ante eum. Canes autem post ceruum in insulam uenerunt, et simi-
liter ante sanctum cum ceruo mitissime steterunt. Adueniens autem
venator, et videns ceruum et canes sedentes ante sanctum, miratus
est ualde. Cainnicus autem iuramento iniunxit illi, ne eum proderet
nisi ante horam mortis sue. IUe venator, volens complere iura-
mentum illud, statim ad domum reuertens, graui dolore grauatus
est ; ceruus vero liber recessit ad siluam. Venator quidem cum
duceretur ad mortem, in confinio mortis dixit quod sanctus Cain-
nicus fuit in insula Cre. Ipse * vero, ut hoc dixit, statim solutus
est a suo dolore. Sanctus uero heremita, Cainnicus, reductus est
ad sua monasteria.

xliv. QuoDAM ^ tempore sanctus Brendanus ' habens artifices facien-
tes calicem aureum altaris, set aurum sufficienter non habuit ad
illum fabricandum. Tunc alii dixerunt sibi: 'Vade ad sanctum
Cainnicum; forsitan aurum ipse habet^.' Veniens ergo Brendanus,
senior sanctus, de aduentu eius Cainnicus gauisus est ualde. Cau-
sam illius audiens, benignus Cainnichus corde compunctus est, quia
nichil de auro habuit. Deus autem omnipotens duobus sanctis suis
misertus est. Nam sanctus Cainnicus commedens cum sancto Bren-
dano, benedixit panem, et ponens* super mensam, totus ipse panis
aurum optimum" et purum factus est". Videntes sancti hoc, gratias
Deo egerunt ; et sanctus Brendanus totum illud aurum secum por-
tauit, et de illo auro totus calix factus est, qui usque hodie 'in
monasterio' sancti Brendani manet.

1 diuitis hi Mollib Muscrigi S ; diuitis qui Maeldub uocatur R (probably a mis-
understanding of Sl ; the Bookof Fermoy calls him Cromdub. * claudicantem
pede, sagitta enim [ignea R] per eius genu intrauit S (and practically R).
' = S § 49 ; Ri f. 133'', R' u. s. * This addition of the man's recovery is not
in S R. 5 =S § 53; R' f. 134", R'' f. 147'^. " Maccualte nrfrf. S; Mac

Cuaylti R. ' quia frequenter in Britanniam uadit S ; eo quod in Britannia

frequenter habitaret R. ' eam wrongly added above the line m. sec.

° obrizum R. '" In S R, which are much more original here, the gold was

vomited by Cainnech.

VITA SANCTI CAINNICI 169

xlv. Quodam' autem die, cum sanctus Columba in mari nauigaret,
et nauis in tempestate magna periclitaretur, dixerunt ci fratres sui :
' Roga Deum pro nobis.' Quibus sanctus Columba dixit : ' Non est
meum hodic liberare vos per Dei potenciam ; quia non mihi, set
sancto Cainnico "Dcus' donauit vos.' Tunc sanctus Cainnicus inter
fratres suos iuxta mensam sedens in monasterio, quod vocatur
Achadh Bh6-, audiuit vocem sancti Columbe se vocantis de longe,
ct cito surrexit de mensa, dicens: ' Non est hora nobis nunc cenandi,
quia nauis sancti Columbe magna tempestate^ nunc periclitatur.'
Tenens vnum ficonem circa pedem cucurrit ad ecclesiam. Tunc
enim, ipso orante, facta est magna tranquillitas in mari. Tunc
sanctus Columba dixit: 'O sancte Cainnice, oportunus fuit nobis
tuus cursus cum vno ficone ad ecclesiam ; quia pcr tuam orationem
a magno periculo a Deo liberati sumus*.'

xlvi. MuLTA^ alia mirabilia magna, que propter breuitatem non
scripsimus, Dominus lesus Christus per sanctum famulum suum
Cainnicum perfecit ; ipse enim octo mortuos in nomine Domini nostri
lesv Christi suscitauit, cccos multos videre, surdos audire, mutos-
que° loqui fecit. Dcmones vero vociferanfes contra eum ferocibus
verbis de multis locis fugauit ; cetcrasque virtutcs quas ' fecit, curantes
breuitati omittimus. | Cum autem dies exitus eius venisset, toto (■ 121''
corporc infirmatus est ; noluitque communionem accipere de manu
alicuius illorum, qui ibi erant, dicens: 'Alium virum sanctum,
nominc Fintanum, mittere wlt Dominus ad mc, ut ab eo corpus
Domini accipiam.' Tunc sanctus Fjmtanus Moeldubh, missus a
Domino, venit ad eum, et accipiens cucharistiam de manu illius,
sanctus Cainnicus in monasterio Achadh Bo quinto Idus Octobris
feliciter migrauit ad Dominum lesum Christum, cui est honor et
gloria in secula seculorum. Amen.

EXPLICIT VITA SANCTI CaINNICI
ABBATIS

' =S § 54 ; R> f. 134^, R2 f. 147'' ; cf. Adamnan ii. 13. ^ in Achuth bo S ;
Akachbo in Lagenia R. * se vocantis . . . tempestate om. S (due to recur-

rence of the words ' sancti Columbe '). * Here S §§ 55-9, R' R^ u. s. insert

five incidents : (a) punishment of a thief ; (A) cure^of a pregnant nun ; (c) Cain-
nech and a disciple walli on the sea, and in the middle of the joumey sit down
and read on the disciple's outspread cowl ; {d) lamb raised, which the nuns of
' insula nepotum Conkj-nn ' had killed for Cainnech's refection ; (e) wolf takes
the place of calves which it had eaten. The text of R^ ends near the beginning
of S § 57, owing to the loss of a leaf. ^ = S § 60 ; R> f. 134''. « MS.

rautossque. ' MS. que.

Vita sancti orartj^agi siue iHoci^utu
cpiscopi tJC ILcss i^flor

f. 60'' InCIPIT UITA SANCTI CaRTHAGI ' EPISCOPI ET CONFESSORIS

i.' Gloriosus ' EPiscopus^ Carthagus, qui vulgo uocaturMochuthu ^,
de gente Chiaragi'' Luachra', de nepotibus specialiter Fergusi', qui
fuit fortissimus heros Ultorum, cuius nepotes sunt in diuersis locis per
Hiberniam ; et ipse per inuidiam zeli Illella" regis Connachtorum '",
qui de gente Laginensium natus est origenahter, cecidit ". Pater iam
sancti Carthagi Fingenn"' filius Guoe de gente Chiarrigi" erat.
Mater autem eius Med[b] uocabatur, que fuit fiha Fingeni de gente
Corcu Duibne " ; que gens est in occidentali Hibernie plaga contra
occeanum, circa fluenta piscossi fluminis Lemhna.

ii. Sanctum " iam Carthagum nasciturum angelus Domini, ante-
quam nasceretur, sancto seniori Comgello" predixit, dicens : ' Na-
scetur, beate senior, filius in occidentah Hibernie regione, qui a fonte
baptismatis Carthagus uocabitur", eo quod amabilis Deo et homini-
bus, in celo et in terra erit. Et post multum tempus ueniet ad te,
cupiens Romam ire; et ne derelinquas illum, quia hoc mandatum
a Domino est ; set maneat annum integrum tecum.' Quod ita postea
completum est.

iii. Item sanctus Mochuthu prophetatus est ab angelo sancto
Brendano, qui inuenit terram repromissionis sanctorum, dicens ei :
'Veniet ad te cicius frater mirabilis, qui gentem tuam hic et in futuro
adiuuabit. Et regionem Chiaraigi " diuident homines inter uos ; et
nomen eius erit Carthagus, et multi in nativitate " eius gaudebunt '*.
Ipse siquidem magnam congregacionem de multis gentibus ad Do-
minum in die iudicii colliget. Et prima ciuitas eius Raithen dicetur,

' qui Muchudu dicitur arfrf. S ; on the lower margin of M is a long pedigree in
Irish, which agrees for the most part with that in LL. 349". ^ =S § i ; Ir.

Stowe MS. ix. p. 18. ' Gloriosus Christi M. ^ episcopus om. M. ^ M writes
this name Mochudu or -da. * Kiarraidhi M ; and so elsewhere. ' Luacra M.
" -sii M. « Oilella M. '" Onnactacthorum M. " There is a tale

called Aided Fergusa tnaic Roicli, i. e. the Death of Fergus son of Roech, in
Edinb. MS. No. 40; this tale was also known as Oen-et amnas AilcVa, i. e. the
one cruel jealousy of Ailill, LL. 31'' 29; now printed by K. Meyer, Death-talcs
of the Ulster Heroes, p. 32. ^^ Fynghein M, 13 Corco dvibhne M.

" §§ ii. iii are not in S. ^^ -gallo M. i'' -batur M. " solemnitate T.

'* Lul^e i. 14.

VITA SANCTI CARTHAGI 171

posita in medio Hibernie in rcgione Midi', in plebe silicet, [que] Fir
Ciiell nuncupatur, et erit clara, set clarior erit secunda, et maior, et
magnum principatum tenebit; que uocabitur Leas' Mor.'

iv. Aliquando' collectis multis in vno loco in regione Chiaraigi
ex utroque sexu, uisus est globus igneus descendens de celo super
[caput] matris * sancti Carthagi, ipso in utero tunc illius manente ; et
euanuit cicius, nichil nocens. Admirati vero sunt illi omnes, ne-
scientes quid hoc significaret. Gratia enim Dei sanctum in uentre
matris sue uisitabat infantulum.

V. Pater' silicet sancti Carthagi potens homo erat, habens duo
clara castella, vnum in agro Eolum * in australi latere Montis Miss,
alterum uero in saltibus fluminis Mainne'; et in eo natus est sanctus
Mochuthu. Et utraque illa castella benedicta sunt ab illo tempore ;
eo quod in vno eorum sanctus Dei Carthagus conceptus est, et in
altero natus est. Et nobis perhibetur quod non possunt malifici
homines in illis habitare.

vi. DEinde' ductus est sanctus Carthagus ad baptismum ; et ob-
uiauit portatoribus eius uir Dei, Edanus' nomine, et rogauerunt eum
illi, ut infantem baptizaret. Ibi autem arida terra erat. Set dicto
cicius I aqua de terra manauit in loco ubi fuerunt ; et baptizatus est f. 6i'
ibi sanctus infans. Et fons ibi lucidus manet usque in hodiernum
diem. Et nomen '" infantis a fonte baptismatis Carthagus dictum est ;
quod antea ita prophetatum est" ab angelo sanctis senioribus. Set
modo '- ab omni vulgo Mochutu uocatur, eo quod ita sanctus senior
Carthagus episcopus, magistersuus, consuebat'^ uocareeum'* pietate
propter dilectionem ilhus, osculans et benedicens eum. Ab illo iam
tempore pauci sciunt aliud nomen eius, nisi Mochutu. Et ideo non
curamus siue Mochutu siue Carthagum scripsimus. Set uos scitote
quod ista duo nomina vnam personam significant. Aeidanus ^^ autem
baptizator sancti Carthagi dixit prophetice : 'Hic infantulus clarus et
amabilis Deo et hominibus, in celo et in terra erit.'

vii. Sanctus '° iam Mochutu forma et vultu desiderabilis, ut Dauid,
abstinens ab inlicitis, ut Daniel, mitis ad populum, ut Moj'ses, fuit ;
et despiciebatur a parentibus suis, quia non consentiret secularibus
eorum moribus. Diligebatur uero a Domino, ut illi conueniret

' Mighi M. 2 Lios M. ' = S § i. < super matrem M B ; in caput

illius S. 'NotinS. « ! Colum M. ' fria taobh Mainge Ir, i. e. by thesideof
the Maine. * =S§2. ' Aed- M. '"nomineM. " prophetatum est ita M.
•- Ir. p. 19 ; S omits the rest of the section. " consueuerat M B; after vvhich
M T wrongly insert a second ita. " ' Mo chuidigh thu ', ol an t-easbudh Ir.,

i. e. ' thou ^art) my portion ', quoth the bishop. " Aedhanus M. '* = S § 3 ;
not in Ir.

172 VITAE SANCTORVM HIBERNIAE

Dauitica sententia : ' Pater meus et mater mea dereliquerunt me ;
Dominus autem assumpsit me'.' Et, sicut Dauid oues patris sui
pascebat, ita beatus Mochutu sues patris sui in puericia cum aliis
subulcis custodiebat.

viii. Alio ^ die, dum sues pius puer Mochutu cum ceteris pascebat in
grandibus saltibus fluminis Mainne, audiuit ducem regionis Chiaraigi
prope fuisse. Perrexitque ad illum tunc habitantem in quodam ca-
stello nomine Achad Dian, id est ager uelox ; et inuenit gratiam in
conspectu eius. Dux ille Moeltuli uocabatur. Et ait dux ad sanctum
puerum : ' Veni huc cotidie cum aUis subulcis, et honor eis dabitur
propter te. Desidero enim te uidere.' Quadam nocte manens ibi
sanctus puer sedit ante ducem. Dux uero diligenter intendebat
illum tamdiu, ut increparetur a coniuge sua Noeleathan, que fuit filia
Moelduin filii Edha Bennain ', regis Muminensium, dicens ei : 'Cur
istum puerum tam intente aspicis omni nocte?' Dixit ei dux : 'O
mulier, si tu uidisses, quod ego uideo in eo, neminem aspiceres
preter eum. Video enim munile aureum *, mirabiliter factum, circa
coUum eius ; et columnam ^ igneam a capite eius usque ad celum.
Et uideo domum reseratam sursum, quasi culmen non haberet. Ab
illa ergo hora, qua uidi hec signa de illo, asccndit dileccio eius in cor
meum.' Tunc dixit ei ductrix, vxor sua : 'Veniat" igitur huc, et
sedeat iuxta te.' Et sic factum est. Deinde sanctus Carthagus ali-
quando sues custodiebat in siluis', ahquando manebat in castris cum
duce.

ix. QuoDAM die quoque uenit sanctus senior episcopus Carthagus
per saltus amnis Mainne, ubi sanctus Mochutu porcos pascebat ; et
canebat episcopus cum suis comitibus psalmos inuicem per uiam.
Cum autem sanctus Mochutu psalmodiam illorum audisset, inspira-
f. 6i ^ tus Spiritu Sancto reliquit gregem | suum, et secutus est episcopum
usque ad monasterium, quod dicitur Tuaym *. Et cum sederet'epi-
scopus cum suis in hospicio, sedit beatus Mochutu sub tecto deforis,
nesciente episcopo et habitatoribus domus. Illa silicet nocte stupe-
bat dux Moeltuli'" quod beatus Carthagus ad se non uenit, nesciens
quid factum est de eo. Et misit nuncios per regionem ad querendum
puerum ; et invenit vnus ex ipsis sanctum Mochutu sub tecto seden-
tem. Et increpauit eum multis uerbis, et secum duxit inuitum " ad
ducem. Interrogauitque eum dux, dicens: 'Quare, fili, in nocteprece-
denti non uenisti .'' Respondit ei sanctus puer: ' Ideo non ueni ad te,

• Ps. xxvi. lo. ' §§ viii-xiii are not in S. ' Acdha Beannain M.

* coroin orrda Ir., i. e. a golden crown. ° columpnam M. " -niet M.

' fo fedhaibh na Mainge Ir., i. e. in the woods of the Maine. * Thuaim M.

" sedet T. '" -tuly M. '' et du.xit eum secum inuitum M.

VITA SANCTI CARTHAGI 173

domine mi, quia delectauit me diuinum carmen, quod audiui a sanctis
clcricis, et nusquam audiui simile huic carmini. Et illud indesinenter
per uiam et in domo usque ad tempus dormiendi cantabant ; et solus
episcopus post omnes ' longe in nocte 'de'cantabat. Vtinam ego,
domine dux, essem cum eis, ut illud carmen discerem.' Tunc misit
dux ad episcopum, ut ad se cicius veniret.

X. Interea pater sancti Mochutu illi duci cenam magnam
parauit. Ccnantibus autem illis in conuiuio iocunde, dux Moeltuli^
sanctum puerum Carthagum ad se uocauit, et ostendit ei gladium,
scutum, et hastam, et lunam arge[n]ti et auri, et uestimenta re-
galia, ceteraque mihcie instrumenta. Et dixit ei : ' Hec munera,
fih, habe ; et esto meus in vice patris tui comes.' Sanctus autem,
paruipendens terrena, respuit illa. Tunc dux ilh ait: 'Quid igitur
uis ut dem tibi ? ' Ait ei sanctus : ' Nolo ahquid de tuis donis carnah-
bus ; set uolo uere ut carmen, quod a sanctis Dei audiui, discam.' Et
cognouit dux gratiam Dei in eo esse ; et promisit ei dare, quod
quesiuit. Et postea sanctus Carthagus episcopus vocatus uenit ad
ducem ; et commendauit ei dux pium iuuenem, Mochutu, ut legeret
et disceret apud eum^ Suscepitque eum episcopus letus, sciens eum
Sancto Spiritu plenum esse. Mansitque sanctus Mochutu sub di-
sciphna sancti Carthagi episcopi, usque dum gradum sacerdotalem ab
eo accepit.

xi. Sa^xtus * silicet Mochutu multum speciosus, sicut prediximus,
fuit ; et in diuersis diebus in iuuentute sua triginta iuuencule uir-
gines amauerunt eum magno amore carnali, hoc ^ non celantes.
Famulus autem Domini rogauit Deum pro eis, ut amorem carnalem
mutarent in spiritualem. Ouod ita factum est. Ille enim iuuencule
per orationem sancti Mochutu effecte sunt uirgines, et cellas et mona-
steria fundauerunt. Que loca sunt hodie in parrochia sancti Mochutu.
Ille enim sancte uirgines se ipsas cum suis cellis Deo et sancto
Mochutu obtulerunt.

xii. DiE ^ illo quo sanctus Mochutu sacerdos factus est, Fintanus ',
filius Carthind, cum filio suo ad sanctum episcopum Carthagum ad-
uenit, ut baptizaret episcopus illum infantem, et offerret eum epi-
scopo. Et ait episcopus : ' Offer filiolum tuum illi sancto adolescenti,
qui hodie consecratus est ; et ipse eum baptizet.' Quod ille sponte
fecit. Et interrogauit sanctus Mochutu Fintanum, quo nomine filius
suus uocaretur. Ille inquit : ' Furadranus uocabitur.' Postquam iam
baptizatus est ille infantulus, prophetauit de eo sanctus Mochutu ;

' os T (mark of contraction omitted). ' -tuly M. ^ Ir. p. 20. * In Ir.
this section follows § xxxi. ^ om.T. ^ This section is not in Ir. ' Fynnt- M ;
and so below.

174 VITAE SANCTORVM HIBERNIAE

tenensque manum eius, dixit'; ' Ista manus crudelis erit, et ob-
f. 61" tine|bit obsides nepotum Torna'; (que gens est in medio regionis
Cliiaraigi ^, a monte Luchra ' usque ad mare.) ' Et filii eius regnabunt
post se in eternum, nisi me negauerint. Si quando me et posteriores*
meos negabunt, regnum suum deficiet ab eis.' Quod uaticinium sic
completum est.

xiii. QuoDAM autem die, postquam sacerdocium sanctus Mochutu
accepit, sanctus senex Carthagus episcopus, nutritor suus, cum eo
ad supradictum ducem Moelthuli " perrexit. Et inuenerunt ducem in
loco qui dicitur Feorann iux[ta] litus Ly^, a quo duces Chiaraigi
nominantur. Et dixit episcopus Carthagus duci : ' Hic est, domine
dux, optimus meus filius, quem a te suscepi. Bene legit, et bene
didicit in diuersis scripturis, et sacerdotalem gradum a nie accepit' ;
et Dei gratia multis prodigiis in eo apparet.' Tunc dixit dux
episcopo : ' Quid dabitur tibi in mercedem?' Respondit episcopus :
' Volo ut offerres te ipsum cum genere tuo post te semper huic
adolescenti, famulo Christi.' Hoc primum dux propter iuuenilem
etatem sancti Mochutu facere recusauit. Tunc episcopus inclinauit
se, et genua flexit coram sancto Mochutu, dicens ei : ' Ecce offero me
ipsum et ecclesiam meam cum mea parrochia Deo et tibi, fili mi,
in sempiternum.' Hoc uidens dux inuoluit ad pedes sancti Mochutu ;
et obtulit corpus et animam suam cum prole sua post se Deo et
sancto Mochutu in eternum. Tunc sanctus Mochutu calcauit collum
ducis pede suo, et mensus est eum in longitudine pedibus suis.
Tunc quidam de seruis ducis increpauit sanctum Mochutu, dicens ei :
' Cur calcas superbe dominum nostrum ducem ? Honorabile est
corpus, quod premis'.' Tunc sanctus omisit metire' ducem, dicens:
' CoIIum quod calcaui non decollabitur, et corpus quod mensus sum
non iugulabitur '". Et, nisi me prohibuisses, dux de semine eius non
deesset in eternum.' Et dixit illi increpatori: 'Tu et nepotes tui
semper uiles inter seruos eritis.' Benedicens autem ducem, promisit
ei celum et terram ; et ait illi : ' Si quis de semine tuo offendiculum
meisposterioribus" fecerit, et debitum suum" mihi non redd[id]erit,
regnum Chiaraigi non tenebit.' Hec omnia secunduni hoc uaticinium
complentur.

xiv. Postea" sanctus iunior Carthagus ex suasione sui magistri"
senioris Carthagi, et ducis Moelthuli '°, cellam ad australem plagam

1 MSS. : et dixit. ^ Kyarraighi M ; and so below. ^ Liiachra M.

* posteros M. ^ -tuli M. '^ Leamhnoe B. ' suscepit M B.

* primis M m. pr. " -ri M m. sec. '" an ball rerben mo troighsi dhe . . .
ni bd hegal d6 faobhair naid gallra Ir., i. e. the member which my foot has
slruck need not fear weapons nor diseases. 'i posteris M. " meum M B.
" =S § 4. " magistri sui M. " -tuli M.

VITA SANCTI CARTHAGI 175

Chiaraigi ' inter montem Mys ^ et flumen predictum Mainn', nomine
Chell * Tulach, edificauit. Et magnas uirtutes fecit ibi ; et omnes
honorificabant eum. Hoc " uidentes duo episcopi, id est Diblinus et
Domangenus, inuidebant sancto Carthago ; et persecuti sunt eum in
omnibus. Tunc sanctus Carthagus perrexit ad eundcm ducem
Moeltuli, in suo castello iuxta fretum Lumnich " habitantem, et nar-
rauit ei omnia, que sibi acciderant ab episcopis. Audiens dux illa,
uenit ilico cum sancto Mochutu ad suam cellam', et castrametatus
est in cacumine montis Mys, et dormiuit ibi. Et euigilans aspexit
inter montcm Mys et ampnem Mainn ; et ait sancto Mochutu : ' O fili
mi, hunc angustum agrum inuidis episcopis interim relinque; et
iterum tuus erit cum suis habitatoribus per seculum.' Et hoc
consilium multum sancto Mochutu placuit*, et fecit ducem cum
benedictione reuerti. Relinquensque sanctus Carthagus cellam suam
viris fidelibus, cepit ire solus in peregrinalcionem in aquilonalem f. 61 ^*
Hibernie plagam.

XV. Interea angelus Domini uenit ad sanctum Comgallum mona-
sterii Benchoyr' abbatem, et dixit illi: 'Veniet presbiter iuuenis et
sanctus ad te, uolens trans mare pro Christi nomine ire, quem
predixi tibi quondam, antequam natus esset. Et ne dimittas illum,
quia hoc mandat tibi Dominus ; set maneat tecum usque ad finem
anni.' Sanctus Comgallus ad angelum dixit : ' Ouomodo potuero
cognoscere eum?' Respondit angelus : ' Qui retrorsum ab ecclesia
usque ad hospicium ibit, ipse est.' Volebat enim sanctus Mochutu
ecclesiam Dei semper aspicere ". Deinde sanctus Comgallus dixit
discipulis suis : ' Veniet in hac die ad nos hospes uenerabilis, qui est
Deo amabilis. Angelus enim Domini bis eum indicauit mihi.'
Postea sanctus Carthagus repente peruenit ad monasterium Benchor;
et fecit, sicut angelus de eo predixit. Et cognoscens eum sanctus
Comgallus, gauisus est ualde. Audiensque Sanctus Mochutu a sancto
patre Comgallo mandatum Domini sibi per angelum suum, mansit
apud illum usque ad finem anni. Finito autem anno, per consilium
sancti patris Comgalli de mandato Domini, reuersus est sanctus
Carthagus ad prouinchiam suam ; et multa loca Deo ibi edificauit,
et magnas virtutes fecit in eis, et multi homines se sibi obtulerunt.
Factaque est parrochia eius magna in sua patria. Ipse enim epi-
scopatum regionis Chiaraigi" accepit.

• Kyarraghi M. - Myss M ; and so below. 3 frja Maing atuaigh, 7 . . .
eglais n-aile fria Maing anes a Machaire Cholmain Ir., i.e. to the north of the
Maine, and another church to the southof the Maine in Machaire Colmain ; the
remainder of this section and the whole of § xv being omitted in Ir. * Ceall M.
5 From this point to the end of § xx oiii. S. ' Luimnigh M. ' cellam

suam M B. * placuit sancto Mochudu M B. ^ Beannchor M. 1» i. e. he
wonld not tum his back upon the church, but walked backwards ; 0'Hanl. v. 246.
*' Kiarraighi M.

176 VITAE SANCTORVM HIBERNIAE

xvi. PosT hec sanctus Mochutu loca et parrochias suas' viris
fidelibus commendauit ; et ualedicens illis, uenit cum paucis per
australem IWumenie partem. Adiuitque sanctum Chiaranum '^ epi-
scopum, filium Fintani, qui edificauit monasterium Ros Giallain^;
et interrogauit eum dicens: ' In quo loco, pater, maior mea ecclesia
erit in hiis partibus ? Angelus enim Domini predixit sancto Com-
gallo quia fijndabo maiorem ecclesiam meam in australi Hibernie
plaga.' Spiritum iam prophecie sanctus Chiaranus habebat. Et*
respondit ei : 'Ibis prius, care conserue in Christo, ad nepotes NeiP,
et clarum ibi locum edificabis Deo ''. Manebisque ibi sexaginta annos;
et inde postea expulsus eris, et reuerteris ad istam Mumeniam ;
et tunc maiorem ecclesiam tuam edificabis.' Tunc sanctus Carthagus
ait illi : ' Accipiam te, sancte pater, patronum meum semper.'
Dixitque ei sanctus Chiaranus episcopus : ' Non, mi frater, ita erit ;
set me et ecclesiam meam cuni monachis meis tibi offero in sempi-
ternum.' Et ait sanctus Chiaranus sancto Mochutu : ' Furudranus,
filius meus, sit in sede mea post me.' Et hoc concessit sanctus
Mochutu. Et beatus Furudranus principatum post sanctuni Chiara-
num viginti annis tenuit.

xvii. Deinde ' sanctus Mochutu ad regionem na n-Dese ' ad filios
Ruadani' perrexit ; et illi se cum sua arce sancto Carthago obtulerunt.
Item Colmanus filius Cobthay ", comes " in eadem regione, multam ter-
ram obtulit sancto Carthago. Que omnia viris '' fidelibus commendauit
sanctus Dei. Ascendit inde per montem Guae", qui est in eadem
regione na n-Desy ; et respiciens sanctus de eius cacumine retror-
f. 62® sum, uidit | citra amnem Nem super ripam eius angelos descendentes
et ascendentes inter celum et terram. Et eleuabant cathedram argen-
team cum imagine aurea in ea usque ad celum. In ipso iam loco,
in quo sanctus angelos uidit, post multum temporis ecclesiam suam
maiorem fundauit, in qua ipse ad Christum migrauit.

xviii. PosT hec sanctus Carthagus ad sanctum Moluam filium
Coche, tunc in sua ciuitate Cluain Ferta, que est in confinio Laginen-
sium et Muminensium, habitantem, perrexit ; et inuenit sanctum
Moluam in segete cum messoribus. Omnes iam discipulos suos
sanctus Carthagus ad sua loca a se remisit, uolens uiliter exire in
aliena patria, 'nisi' vnum tantum. Et ille frater, uolens habitare in
monasterio sancti Moluae, ait ad eum : ' Pater sancte, ego uolo hic
tecum manere.' Ait ei sanctus Molua : ' Ego concedo tibi, frater,

1 -cliia sua T. ' Ky- M ; and so elsewhere. ^ Ross Gillain M.

* Ir. p. 21. 5 Neill M. ' om. M. ' §§ xvii, xviii om. Ir. ' Deisi M ;
and so below. * Ruadh- M ; whicli (requently aspirates consonants.

" Cobhthaydh M. " bis T. " om. M B. " Guah M.

VITA SANCTI CARTHAGI 177

si fucrit uoluntas pii tui magistri.' Sanctus uero Mochutu, cum
piures a se dimisit, noluit contcndere vnum ; et dimisit illum. Et
ipse solus egrediens, duas scethas libris plenas suis humcris im-
posuit. Videntes monachi sancti Moluae eum sohim euntem,
subridcbant, dicentes: 'Tempus esset huic seniori manere in quodam
inonasterio ; nam soli seniori discurrere dedecus est.' Ipsi iam
nesciebant quod ipse esset sanctus Mochutu ; paucis enim se ipsum
indicabat. Quibus sanctus Moluae dixit : ' Nolite, fratres, dicere hec ;
ecce ucniet dies, quando nostra congregacio nostraque ciuitas modice
erunt in comparacione congregationis et ciuitatis ipsius, quem hodie
solum uidetis ambulantem. Ipse est siquidem ^ sanctus Dei Cartha-
gus, quem plures uocant Mochutu. Multi iam hodie sub eo sunt,
set plures futuri.' Tu[n]c penituit fratres quod subridebant eum.

xix. Sancto itaque Carthago in itinere ambulante, duo fratres
occurrerunt, dicentes ei': ' Quo uadis, pater?' Sanctus respondit:
'Adeo Colmanum Eala.' Fratres dixerunt ei : ' Suscipe nos
monachos, tibi et Deo semper seruientes. Apparet enim gratia Dei
in vultu tuo.' Suscepitque eos sanctus. Cumque peruenissent ad
sanctum Colmanum, dixit ei sanctus Carthagus : ' Domine pater,
ego uolo tecum hic habitare.' Cui sanctus Colmanus dixit : 'Non
ita fiet ; set ibis ad quendam locum mihi propinqu[u]m, qui dicitur
Rathen^; tibi a Deo promissum est, et mane ibi ; et multi monachi
in illo loco per te Deo ministrabunt. Ex ipso silicet loco tuo primo
nomine uocaberis, id est Carthach Raithin''.' Tunc, accepta benedi-
ctione a sancto Colmano, cum duobus suis fratribus sanctus Carthagus
ad predictum locum perrexit. Et ibidem constituit cellulam. Et fre-
quenter se inuicem uisitabant sanctus Carthagus et sanctus Colmanus.

XX. In illo videlicet loco, Rathin, sanctus Columba Chille' cellulam
antea proposuit fundare, et tres fasces virgarum reliquit, dicens :
' Veniet alius post me huc, cui prefinitus est iste locus a Deo ".' Et de
illis fascibus sanctus Carthagus sibi primitus cellulam edificauit, ut
prophetauit Columba. In ipso loco maximum monasterium edifica-
tum est 'a' sancto Carthago, in quo ipse per quadraginta annos vixit ;
et in quo octingenti sexaginta' septem" monachi sub eo fuerunt '.
Postquam iam sanctus | Carthagus ecclesiam Raithin " fundauit", f. 62»

1 siquldem est M B. 2 gi dicentes M B. ' Raithen M. * Raythen M.
'" Cylle M. * Ir. add. : gurab dona tri slataibh sin ro tionnsgnad damna

7 adhbhar reigleisi la Mochuda, i. e. so that from those three rods was begun
the material and building of his church by M. ' quadraginta S, which is

right ; an Irish story about Mochuda gives the nuraber of his monks as
7 + 7x20+700 = 847, Ravvl. B. 512, {. 142''. 0 710 Ir. ^ Here Ir.,

pp. 21-31, inserts prematurely the story of the expulsion of Mochuda from
Rathen. ' Indarba Mochuda a r-Raithin,' vvhich exists as a separate tract, and
is a different version of §§ liii-lix, below. '■'> Rathin M. " edificauit M B,

178 VITAE SANCTORVM HIBERNIAE

agens magnas virtutes in ea, fama eius totam Hiberniam et Britan-
niam insulam impleuit. Et multi ad se a diuersis prouinchiis
Hibernie et Britannie uenerunt, et obtulerunt se monachos Deo et
sancto Carthago semper. Sanctus Carthagus primitus fecit monachos
suos multis diebus terram' sarculis suis" arare. Respuebat primitus
armenta a secularibus. Reges autem, principes, et duces illum
terris armentisque, auro et argento, ceterisque oblacionibus locum
honorificauerunt ; et monachi a quibusdam sanctis de cultura terre
suis sarculis excussi sunt. Et beatissimus Carthagus a multis sanctis
consecratus est episcopus ; et uisitabat aliquando parochiam suam,
id est regionem Chiaraigi ^. Viuebat autem inter monachos suos
in sua peregrinacione in suo monasterio Raithin. Monachi autem
et non clerici semper cum eo erant.

xxi. Alio^ quoque die in vernali ^ tempore uenit quidam magus'',
ut temptaret famulum Dei Mochuta, dicens ei : ' Dic in nomine
Dei tui, malus ista modo producat folia.' Sciens sanctus Carthagus
quod ille malignus uellet detrahere diuine potencie, benedixit in
Christi nomine arborem, et statim produxit folia. Secundo magus
dixit : 'Similiter in nomine Dei tui produc florem in arborem.' Et
signauit sanctus pontifex malum', et illico apparuit flos. Tercio
dixit magus : ' Quid prodest hominibus flos, nisi secuta fuerint et
poma?' Et tercia uice benedixit sanctus" lignum, et apparuerunt
multa poma in eo. Dicit magus quarto : ' Dic, O Christiane, ut
maturescant poma in hora.' Et signo sancto uir Domini benedixit
malum, statimque poma matura ceciderunt in terram. Et uidens
magus poma super terram, vnum ex ipsis gustauit, quod erat amarum
ualde. [Et ait] ' : ' Non bona est hec uirtus, que amaritudinem
habet.' Iterum benedixit sanctus episcopus mala, et ilico sapor
mellis apparuit in eis. Tunc in vindictam temptacionis sue oculi
magi per annum cecati sunt. Et ueniens post annum cum peni-
tencia, sanauit sanctus Carthagus oculos eius ; et cum gaudio re-
uersus est.

xxii. Die'" quadam uir quidam secularis, cum filio suo surdo et
muto, ad sanctum Carthagum uenit ; et rogauit eum ut sanaret fihum
suum. Et orauit sanctus pontifex ad Deum pro illo", et dixit ei :
' Audi, fili, et saluta nos.' Tunc ilico respondit puer, dicens: ' Ecce
offero me tibi, O homo Dei, cum hereditate mea semper.' Et ex
illa hora sanus efiectus est ille puer sensibus et membris suis.

' om. M B. 2 om. M B. ' Kyarraighi M ; and so elsewhere.

* =S § 5 ; Ir. p. 31. ' hiemali S. " Magus ainm an oglaigh Ir., i. e,

Magus was the name of the young man(!). ' malu T. ' -tum M.

» From B ; om. M T. " =S § 6 (expanded). >' Ir. p. 32.

VITA SANCTI CARTHAGI 179

xxiii. Quodam' die iiiuenis quidain leprosus ad sanctum Mochutu
uenit^ ostendens ei niiseriam suam. Et repentc coram omnibus vir
sanctus pro eo orando sanauit eum a lepra sua.

xxiv. Item' alio die quidam uir, qui habuit tabulatam faciem, uenit
ad sanctum Carthagum, et orans vir sanctus Dominum pro illo,
sanatus est ex illa hora a turpitudine vultus sui.

XXV. Alio' quoque die in vernali tempore quidam homo pauper,
qui in loco proxinio monasterii Raithin^ habitabat, venit ad sanctum
Mochutu, et postulauit ab eo aratorem et duos boues ad arandum.
In illo silicet tempore sanctus Carthagus animalia in monasterio suo
non accipiebat ; set, sicut prediximus, monachi eius in sarculis ara-
bant. Vocansque ad se uir sanctus vnum seruientem, Edanum"
noniine, dixit ei : ' Exi in siluam propinquam, et educ duos ceruos
tibi occurrentes tecum, et uade | ad illum hominem, atque ara in illis f. 62 ■=
per istud uer.' Ille ilico obediuit sancto Dei, et fecit, sicut sibi pre-
ceptum est. Arauitque in ceruis apud illum pauperem in illo uere.
Postea redeuntes ad sua loca cerui, ille minister Aedanus^ reuersus
est ad sanctum Mochutu'.

xxvi. QuoDAM* die homo quidam demoniosus adductus est ad
sanctum episcopum Carthagum ; et ilico uir sanctus demonium ab
illo in nomine sanctissime Trinitatis abiecit. Et rediit sanus, gra-
tula[n]s ' Deo, ad sua.

xxvii. Alio" die sanctus Dei Carthagus, lassis et occupatis" fra-
tribus in aliis rebus, ipse ad molendinum perrexit, ut pararet fratribus
annonam. Hoc scientes nouem latrunculi, qui odiebant sanctum
Dei, uenerunt ut occiderent eum. Et vnumquemque secundum
ordinem dux eorum mittebat ad sanctum iugulandum, scientes quod
uir Dei non clamaret neque rebellaret. Et nullus eorum molendinum
intrare ualebat, prohibente illos'- flam[m]a ignea, que nutu Dei,
gratia beati viri liberandi, contra eos iuxta ostium molendini intus
apparebat. Set vnusquisque eorum per foramen ostii aspiciebat
sanctum Mochutu aliquando vigilantem, aliquando leuiter dormientem ;
sompnus enim oppresserat sanctum. Dormiens uir sanctus, mola
de cursu ilico cessabat ; iterumque uigilans, statim mola uelociter
currebat. Reuertens vnusquisque eorum ad suum ducem in proxima
silua sedentem, annunciabat ei, que uidebat in molendino. Tunc

' = S § 7. ' raucis petens uocibus ut . . . mundari . . . mereretur S.

'=558 ('expanded^ ; not in Ir. * not in S. ^' Rathin M ; and so elsewhere.
' Aedh- M. ' Mochudum M. « = S § 9 (expanded). ' gratias

agens M B. '" §5 xxvii-xxx not in S ; the Ir. version of § xxvii is somewhat
different. " MS. occubatis. '* eos M.

N 2

i8o VITAE SANCTORVM HIBERNIAE

ipse dux cum furore ad molendinum surrexit, uolens in ire impetu
sanctum occidere; et ipse uidit que alii videbant. Reuersus ille
ad socios suos, dixit eis : ' Expectemus hic, donec ipse rediet de
molendino ; et tunc iugulabimus eum.' Et post breue interuallum
uenit sanctus Mochutu ad suam cellam, portans onus suum de farina.
Currentesque ilh ad sanctum, nuUo modo iugulare potuerunt' eum;
quia uolentes arma vibrare, manus eorum siccabant -. Rogauitque
ergo ' sanctus Mochutu, ut non impedirent eum uenire ad fratres ;
et promisit ilhs in sua fide se reuersurum statim ad eos, ut ociocius
eum occiderent. Et dimittentes sanctum a se, deposuit onus suum
in coquina ; et statim promtus ad martirium reuersus est ad latrones.
Discipuli* autem putabant eum exisse in secreto loco ad orandum.
Illi uero temptantes multis modis eum occidere, nuUo modo potue-
runt. Ipsi hec uidentes signa, penitentiam egerunt ; et obtulerunt
se Deo et Mochutu ; et sub eius cura' usque ad diem mortis sue
perseuerauerunt. Sancta postea et gloriosa eorum opera narrantur.

xxviii. Alio die angelus Domini ad sanctum Carthagum in suo
monasterio, Rathen, uenit, et dixit ei : ' Mandauit tibi Dominus de
celo, ut hodie exeas ad filium Fidhaich "^ ducem tue regionis Chiaraigi,
ut des illi sacrificium ; quia in confinio mortis est, et cicius migrabit
de hoc seculo.' Querimoniam faciens sanctus ad angelum, quomodo
potuisset ire tam cicius, raptus est ab angelo in curru igneo in aera,
et depositus est ad arcem ipsius ducis in fine Chiaraigi Luachra.
Statimque uir Dei dedit illi communionem corporis et sanguinis
Christi ; obtulitque ei dux m[u]lta munera. Et postea migrauit ad
celum. Beatissimus autem pontifex Carthagus eodem die reductus
est ad suam ciuitatem, Rathen, et inuenit ibi fratres horam nonam'
celebrantes.

f. 62 <* xxix. QuoDAM die uenit | sanctus Mochutu ad predictum sanctum
Colmanum in suo monasterio, Lann Ifla*, manentem, ut ueniens
secum leuicianam signaret in suo monasterio, Rathen ; quia mos
sancto Colmano erat cum angelis loca leuicianariim signare. Et
donatum est a Deo sancto Colmano, ut' filii mortis non resurgerent '"
in leuicianis, quas ipse signaret. Dixitque beatus Colmanus sancto
Carthago : 'Vade ad cellam tuam ; et in quinta feria post te ibo.'
Tunc sanctus Mochutu uenit ad suum locum ; et expectauit ibi
sanctum Colmanum usque in quintam feriam, et non uenit ad eum.
Et reuersus est sanctus Carthagus ad beatum Colmanum, dicens ei " :

' potuerunt iugulare M. ^ -bantur M. ^ om. M. < Ir. p. 33. ^ cura
eius M B. ^ Fidaidh M. ' for esparta na manach Ir., i. e. at the monks'

vespers. ^ Eala M. ^ otii. M. ^^ go na teisedh ifrannach inn

dogres Ir., i. e. that no one doomed to hell should ever enter. " Ir. p. 34 ; in
which the latter part of this section is somewhat different.

VITA SANCTI CARTHAGI i8i

'Cur, pater, non implesti quod promisisti?' Respondit ei sanctus
Colmanus, dicens : ' Exiui, et lcuicianam signaui cum angelis mecum.
Reuertcre, et sicut uidcbis signa minima constituta per seriem in
australi plaga celle tue, ita leuicianani constitue. Et ne tibi uideatur
modica ; quia alia maior tibi ab angelis in alia tua ciuitate, in australi
Hybernie regione, signabitun' Et reuersus sanctus Cartliagus, ita
inuenit leuicianam signatam, sicut sanctus Colmanus dixit.

XXX. Eodem' tempore quidam clerici a fine Chiaraige trans montem
Luachra, ad cellam beatissime uirginis Yte, in regione Hua Conail -
positam, uenerunt. Puerque paruulus in comitatu eorum erat.
Intuens sancta Yta illum puerum fleuit. Et interrogauerunt clerici
sanctam Dei, dicentes : ' O sancta mater, cur contristaris in aduentu
nostro ? ' Respondit eis uirgo : ' O feliciter hic puer natus est ; quia
humus leuiciane in qua ipse requiescet, super filium mortis non
exibit. Et vtinam ego in illa sepulta essem.' Dixerunt ei clerici :
' In qua leuiciana iste sepelietur?' Respondit sancta Ita^: 'In
leuiciana sancti Mochutu, que adhuc signata non est ; et quando
signabitur, gloriosa erit.' Quod ita completum est; nam ille puer
monachus sancti Mochutu postea erat. Et sepultus est in leuiciana
ciuitatis sancti Mochutu, nomine Less* Mor (que tunc non erat
habitata), sicut prophetauit sancta Yta.

xxxi. Ano'^ quoque tempore quidam puer* in ciuitate Rathen
quodam casu de ponte precipitatus est, et mersus est in ampne, qui
est per ciuitatem Rathen ; et non inuentum est corpus eius die ac
nocte. Crastino autem die, inuento corpore eius longe a ciuitate
Rathen, reductum est ad sanctum Carthagum. Et misertus ' sanctus
Carthagus illius, quia vnicus filius patris sui erat, resuscitauit eum
a morte coram omnibus. Nutriuitque eum in seculari habitu multo
tempore. Et cum e[ss]et 'ille' adolescens, misit eum sanctus Car-
thagus ad regionem suam, id est Delbna. Et genuit filios et filias
in patria sua. Et ipse 'se' cum prole sua et hereditate obtulit Deo
et sancto Carthago in eternum. In seruicio 'iam' monasterii Rathen
semen illius manet*.

xxxii. QuoDAM autem tempore sanctus pontifex Carthagus a sua
parrochia, regione' silicet Chiaraigi, cum multis muneribus uenit
ad suam ciuitatem Rathen. Et cum iter ageret, nox super illum
cecidit iuxta stagnum Muchinne " in fine Delbna ; et per uiam egre-

1 Not in Ir. ' Conaill M. ' Yta M. * Lyoss M. = = S § lo

(expanded). ^ aon mac righ Dealbhna Ir., i. e. the only son of the chief ol"

Delvin. ' MSS. wrongly insert esl. ^ Here Ir. inserts § xi above, and

then goes on to § xxxvii below, omitting the intermediate sections. S omits
§§ xxxii-xxxvii clusive. " in regione M. '" Mainne B.

i82 VITAE SANCTORVM HIBERNIAE

diens inuenit cratem stridentem^ et mobilem in competis positam,
f. 63" que ab artificibus, qui | molendinum in aque ductu supradicti stagni
faciebant, causa ludendi facta est. Et cum eleuata esset cratis,
magnum faciebat sonitum ; quem cum accole ^, qui in uillis proximis
habitabant, audissent, uenerunt uelocius cum magno clangore et
ululatu uocum, ut scirent incognitam rem. Talia audientes comites
sancti Carthagi, ualde timuerunt, et equi eorum in fugam uersi sunt,
deponentes onera. Et uix postea retenti sunt per deuia. Sciens
uero sanctus Carthagus veritatem illius rei, dixit illis artificibus :
' Dispersi per diuersas regiones ridiculosi et inutiles eritis, et mo-
lendinum istud, quod a uobis fabricatur, semper non perficietur.'
Et nepotes eorum uocantur nepotes Fenna, qui sunt uagi post patres
suos.

xxxiii. PosT hec sanctus Mochutu peruenit ad locum qui dicitur
Cluain Brenaind, et pecierunt discipuli eius poma ab habitatoribus
illius loci, que in illo loco habundabant. Et recusante familia ville
dare poma sancto, dixit ipse : ' Ex hoc anno poma in lignis istis
semper non nascentur.' Quod uaticinium in euum completur.

xxxiv. Habuit beatissimus pontifex Mochutu duodecim disci-
p[u]los in suo monasterio Rathen ualde humiles, id est Mochue
filius Mellani, et ipse primus monachus in monasterio Rathen factus
est. Et Mochommoc filius Uairt; et tres filii Nascaind, quorum
nomina Gobanus ' et Sraphanus et Lasreanus ; atque Molua, Lugair *,
et Mochommoc filius Cuait^, et Aidanus, et Fiachna et Mochomnioc'*
postea episcopus, et Findlug'. Et hii omnes incredibiliter obedientes
erant ; et sanctus Carthagus uoluit ® onus eorum alleuare ante obitum
suum. Constituit eis cellas, ut aliquod solacium in senectute haberent
propter nimiam obedienciam in iuuentute sua. Et prophetauit multa
bona de illis.

XXXV. Prophetauit siquidem sanctus Carthagus de supradicto
Mochua filius Mallani^ signans ei cellam in loco qui dicitur Cluain
da Chrann ", in proximo ciuitatis Rathen, dicens : ' Care fili, non hic
erit resurrectio tua, set in alio loco tibi a Deo constituto.' Et sic
factum est. Prophetauit quoque sanctus pater Carthagus de discipulo
suo Fiachna, ordinans ei cellam prope Coningnib" ; et dixit ei : ' Non
hic erit tua resurrectio, fili '- mi, set tenebis alia tria loca ; et tamen
reliquie tue apud Aidanum'^ sodalem tuum in fine nepotum Torna
condite erunt"; et ibi erit resurrectio tua, et ipse locus ex nomine

1 sic B ; MSS. se ridentem. ^ accule T. s Gobb- M. « -gayr M.

5 Cuaid M. « -coemog M B. ' Fyndlugh M. » uolens M. ' Mell- M.
1» Chrand M. " -nibh M. '= MS. filii. " Aedh- M. " erant M.

VITA SANCTI CARTHAGI 183

tuo nominabitur. Itcm constituens ipsi Aidano sanctus pontifex
Mocliutu ccllani in regione nepotum Torna, prope montem Luachra,
prophetice dixit ei : 'Veniet' dies quando reliquie condiscipuli tui
Fiachni^ ad te deferentur; et nomen cius super istum' locum erit
in eternum.' Que omnia sic completa sunt. lam ille locus scotice
Chcll Fiachni^nominatur, qui priusCella AidaniRed'h'aire°uocabatur.
Et aha de ahis uaticinatus est.

xxxvi. Alio tempore quidam infantulus, qui in adulterio natus est,
allatus est occulte ad ciuitatem Rathen, et dimissus est ibi iuxta
ecclesiam. Et nutriuit illum sanctus Carthagus, quousque fecit eum
episcopum. Et cunctis nescientibus parentes ilHus, et quo nomine
uoca]retur, reuelauit eis sanctus Carthagus per propheciam, dicens : f, 63^
' Hic infans Dimma uocabatur, qui est fihus Cormaci de semine
Eathach ; ' (a quo nominati nepotes Eathach). Et omnes magnifi-
cabant propheciam sancti Carthagi, qui genealogiam beati infantis
Dimmai, nemine sibi indicante nisi Spiritu Sancto, [exposuit"]. Di-
xitque sanctus Carthagus beato Dimmai, cum esset episcopus factus :
' Exi cito ad patriam tuam, id est ad regionem Hua n-Eathach, in
australi Mumenie parte ; quia ibi resurrectio tua erit. Et genus tuum
paricidium de fratribus suis perficiet, si non cito perueneris ad illos
prohibendos.' Tunc statim sanctus episcopus Dimmai ad patriam
suam progressus est ; et ahus sanctus episcopus, nomine Cuanna,
de discipuhs sancti Carthagi ', egressus est cum eo p[er]egrinus,
plenus gratia Dei. Et sanctus Dimma, predicans diuinum preceptum
suis, fecit eos pacificos. Construxit iam monasterium in sua patria,
quod cum semetipso et tota sua parrochia* sancto Carthago, dile-
ctissimo suo magistro, obtulit. Vite sue cursum felicem ibi beatus
episcopus Dimma, ut sanctus Carthagus uaticinatus est, finiuit.

xxxvii. Quodam" tempore'" sanctus antistes Carthagus de ciuitate
sua Rathen " in prouinchia Mumenie perrexit, et intrauit in regionem
que dicitur Chiaraigi Curchi^-. Tunc rex Mumenie, Carbreus'^ filius
Crimthain, in eadem regione in quodam presidio in campo Cuirchi'*
erat ; et ueniens procella ignea'' repente, prostrauit plurimos de
castris regis"' ; inter quos fihus regis, nomine Aedus, et regina eius,
nomine Cuman, duoque optimi" equi currus regis mortui sunt.
Rogauit ergo rex sanctum episcopum Carthagum, ut resuscitaret
filium suum, et reginam, et ceteros. Videns iam sanctus pontifex
fidcm illorum, orauit pro eis ad Dominum. Et iussit eis, ut sur-

* Venies T. 2 -na M ^ istud T. * Ceall Fiachna M. ^ Aedhani

Redhaire M. « From B ; om. H T. ' -gii M. * familia B. » quoddam T.
'» die M. " Raithen M. ^- Kyarraighi Churci M. " Cair- M ; Corc righ
Muman Ir. " Cuyrci M. '' caor tinedh Ir., i. e. a ball of fire. '^ MSS.
wrougly insert et. " equi optimi M.

i84 VITAE SANCTORVM HIBERNIAE

gerent ; et reddidit eos regi viuos. Et omnes hionores dederunt
sancto Carthago ; et obtulit ei rex Corpreus multas oblaciones de
terra et seruis. Vnus autem de illis seruis disceptauit' superbe
contra sanctum Mochutu, nolens ei seruire. Et dixit pontifex pro-
phetice : ' Semen tuum in eternum extinguetur. Et hereditas tua,
pro qua contra me bellas, mea semper erit. Et quicumque abstulerit
a me quod mihi fuit ' oblatum ', auferetur ab eo celum et terra ■*.' Et
ille homo cum semine suo cicius perierunt.

xxxviii. Aliquando^ sanctus senior Mocuthu zonam auream cuidam
duci, qui uocabatur Fergus filius Chrymthin", qui tentiginem'' gra-
uissimam paciebatur, cum benedictione sua misit. Et ut tenuit
dux zonam benedictam a sancto Dei circa lumbos suos, statim
sanatus est.

xxxix. QuoDAM* tempore Cathal filius Aeda, rex Mumenensium,
in supradicta regione Chiaraigi Chuyrchi fuit, qui magnis doloribus
surdus et luscus multo tempore efifectus est. Perueniens illuc san-
ctus episcopus Carthagus, rogauit eum rex et sui amici, ut in Christi
nomine se sanaret. Et orans sanctus Dei pro rege, signauit signo
sancto oculos eius et aures; et illico sanatus est ille ab omni dolore.
satis uidens et bene audiens. Tunc rex 'Kahal'' arcem suam, id
est Hillean'" Kathail, et Ross Beg", et Ross Mor, et insulam Pich,
in freto Eoain '" positam, Deo et sancto Carthago obtulit in eternum.
In illo iam loco, id est Ross Beg", sanctus Dei quosdam fratres
posuit, ut edificarent ibi Deo cellam''. Qui locus est clarus satis.
f. 63'' In insula autem Pich sanctus ipse antistes, Mochutu, | cepit mona-
sterium edificare, et mansit ibi annum integrum. Et post finem "anni'
tres de supradictis obedientibus discipulis, id est tres filios Nascaind,
Gobbanum" episcopum, et Sraphanum presbiterum, et beatum
Lasreanum, et sanctissimum episcopum Domangenum, nutricium
eorum, ad eos conseruandos (quia ipse ordinauit eos in conspectu
sancti Carthagi episcopi in monasterio Rathen'=),et duodecim fratres
cum eis ibi reliquit. Et postea reuersus est sanctus pater Mochuta
ad suam ciuitatem Rathen. In illa iam insula locus sanctissimus est,
et viri religiosi semper ibi manent'".

xl. Transiens'" sanctus senior Mochutu per regionem Mumenen-
sium, transuadauit ampnem, qui quondam Nem dicebatur, modo
autem Aband Mor, id est ampnis magnus dicitur. Et uidit vir Dei

1 MSS. decept- ; decert- B. = fuit om. T. ' abl- M. * terram T.

^ =S § 12 ; 5§ xxxviii, xxxix are not in Ir. ^ Crymthani M. ' lenti-

ginem B; ydropisis morbo laborantem S. ^ ^S § 13; Quoddam T.

" Kathal M. 1« Hylean M. " Beag M. " EoVain M. " cellam Deo M.
" Golb- M. 15 Raithen M. " erant M. " =S § 14; Ir. p. 35.

VITA SANCTI CARTHAGI 185

pomum magnuni in mcdio uadi natans ; et apprehendit illud, porta-
batque in manu sua. Ab illo ergo die illc locus Ath Ubla uocatur,
id est uadum ponii ; quod est in terra virorum Maige. Et auriga
suus ' postulavit illud a sancto Mocluitu ; et noluit ei darc, dicens
prophetice : ' Rem mirabilcm de isto pomo pcr me faciet hodie Deus
meus. Inuenienius enim hodie fiHam Cuano filii Chelcain^, ducis
huius regionis, ante castellum patris sui, que habet manum dexteram
aridam et adherentem lateri suo. Et ipsa per hoc malum a me
gratia Christi sanabitur.' Quod sic completum est. Videns sanctus
Mochutu illam filiam ludentem cum ceteris filiabus in platea castelli,
diuertit ad eani, et dixit ei : ' Accipe, filia, hoc ' pomum.' Tunc illa
manum sinistram, sicut ei erat in consuetudine, porrexit. Negauitque
sanctus dare ei, dicens : ' Non, set porrige dexteram tuam.' IUa
autem repleta fide ccpit aridam mouere ; et ilico sanguine et ualitudine
nianum solutam porrexit, et accepit malum de manu sancti. Tunc
omnes gauisi sunt, admirantes miraculum. Et ait dux Cuanus in
illa nocte filie sue : ' Elige, cara filia, de regalibus Mumenie iuuenibus,
quem vis sponsum habere ; et inueniam eum tibi.' Illa respondit
ei : ' NuIIum alium eligam, nisi illum, qui manum meam soluit.'
Tunc dux dixit ad pontificem : 'Audis quod dicit filia?' Respondit
sanctus Carthagus : ' Da mihi illam, et dabo eam Filio Dei sponsam,
qui sanauit manum suam.' Tunc dux Cuanus dedit filiam suam, nomine
Flandnait*, cum hereditate, quam ipsa habuit in op[p]ido,quod dicitur
Feic^, super ripam supradicti fluminis Neme, Deo et sancto Carthago
in eternum. Ipse dux Cuano " incredibiliter largus erat. Sanctus iam
illam sanctam uirginem ad suam ciuitatem Rathen duxit. Et ipsa ibi
cum aliis sanctemonialibus in cella seorsum in magna felicitate vixit,
quousque sanctus pater Carthagus cum populo suo a rege et principi-
bus Temorie' a sua ciuitate, Rathen", sicut audituri eritis, expulsus
est. Ipsam enim sanctam uirginem Flandnait' cum ceteris secum
duxit. Postquam autem sanctus Mochutu suam ciuitatem Less '" Mor
fundauit, misit sanctam uirginem Flandnait * ad suam hereditatem,
ut cellam ibi edificaret. Et construxit sancta Flandnait^ claram
cellam in op[p]ido predicto Feic ^, que dicitur Cluain Dallain. Et ipse
locus in propria parrochia sancti episcopi Carthagi constat.

xli. Manens" sanctus Mochutu aliquando in quodamloco in regione
Mumenensium, comitibus suis di.xit : 'Audio hic uocem puerorum
legentium '- de nostro monasterio Rathen ; et per hoc scio quia hic
locus noster erit.' Quod postea completum est. f. 63''

^ sua M. 2 Chelcani M. ^ accipe iam hoc M. * Flannait M.

* Feich M. « Cuanus M. ' Thcm- M. » Raithen M. « 'Flannaid' M.
'" Lioss M. " §§ xli-xliv are not in Ir. ; §§ xli-lii are not in S.

'^ legensium T ; Laginensium M B.

i86 VITAE SANCTORVM HIBERNIAE

xlii. Alio die aduenit sanctus Columba Chille^ ad sanctuin Cartha-
gum in sua ciuitate Rathen manentem, et salutans senem, dixit ei :
' Diligis hunc locum, sancte pater ? ' Respondit sanctus Mochutu :
' Vere diligo.' Columba dixit : ' Non te conturbet, quod tibi dicam.
In hoc iam loco resurrectio tua non erit. Inuidia enim contra te in
isto loco a rege Temorie, et filiis eius, et principibus, per quorundam
clericorum suasionem insurget. Et ipsi post tempus expellent te
de isto loco.' Tunc sanctum Columbam, qui erat ueridicus propheta,
beatissiinus pater Carthagus interrogauit : ' Vbi erit resurreccio
mea?' Sanctus Columba respondit : 'Vbi quondam exercitum
magnum'' angelorum super ripam ampnis Neme de cacumine
montis Cuae' uidisti eleuantem cathedram argenteam cum statua
aurea in medio eius usque ad celum *, ibi erit resurreccio tua.
Ecclesia tua illa cathedra argentea est ; tu uero es statua aurea in
medio eius.' Scientes ambo sancti quod ita foret, benedixerunt
Dominum.

xliii. Alio quoque die quidam sacerdos et monachus sancti
Carthagi de aquilone Mumenie ad monasterium Rathen aduenit ;
et genua flexit coram sancto patre, ut moris erat monachis de uia
uenientibus, dicens : ' Compleui pater, ut mihi uidetur, ordinem
regule, et mandata tua, ex quo die perrexi usque nunc ; nisi quod
fratrem meum secularem mutaui mecum huc de seculo sine per-
mis[s]ione tua.' Respondit ei sanctus senex '^ Mochutu, dicens :
' Vade, frater, sessum tuum in pace. Dico tibi uere quia si tu exisses
in montem in tua regione, et exclamasses uoce altissima de cacumine
eius, et uenissent tecum omnes, quicunque clamorem tuum audissent,
ad sanctum habitum, utique omnes cum gaudio accepissem.' Tunc
latitudinem caritatis sancti patris sui Carthagi ualde admirati sunt in
isto uerbo, gratias Deo agentes.

xliv. DiE quodam sanctus senex Carthagus circa horam nonam
dixit monachis suis : ' Hodie non manducabimus, quousque vnus-
quisque vestrum confessionem suam mihi reuelabit. Vnus enim ex
uobis inimiciciam per odium alicui fratri cogitat.' Tunc fratres
reuelantes ei conscientiam suam, confessus est ei vnus dicens :
' Molendinatorem nostrum, pater, non diligo, immo odio. Cum enim
uado ad molendinum, ipse non vult mecum onera de equis tollere,
neque uasa de farina implere, et adhuc non vult mecum super equos
eleuare ; et male mihi facit in omni re, et amarus et horridus contra
me est semper. Deus scit, ego nescio, pro qua causa hec facit.
Et modo cogitaui, si quando uenissem ad eum, et fecisset mihi
similiter, percutere eum usque ad mortem.' Respondit ei sanctus

' Cylle M. 2 magna magnum T. ^ Cuah M B. * See § xvii.

^ om. M B.

VITA SANCTI CARTHAGI 187

senex Mochutu : 'Audi, frater, prophetam dicentem : " Declina a
malo, et fac bonum'." Igitur secundum meum consilium fac il[l]i
bonum, et ilie de bonitate tua corde compungetur, et amici eritis
quamdiu viuetis.' Et frater ipse omnibus viribus suis fratri molen-
dinatori placebat tribus diebus ; set tamen molendinator de malo suo
adhuc non commotus est, nec frater de odio. Interrogauit sanctus
sencx Mochutu in die tercio confessionem ab illo fratre. Et ille ait :
' Hec est mea confessio ; iam non amo molendinatorem.' Dixit ei
sanctus pater:t'Hac iam nocte ille corde compungetur, et nonf. 64°
comedet cras, usque dum peruenies ad eum. Et comede- cum eo.
In ipso enim p[ra]ndio amicicia replebit uos, et in vita vestra amici
eritis.' Et ita omnia contingerunt. Ille monachus Spiritu Sancto
per doctrinam sancti Carthagi repletus est, qui uocabatur Coimanus
tilius lone. Et glorificauerunt fratres diuinam inspiracionem in suo
sancto sene.

xlv. Alio ' quoque die duo monachi, genere Britones, salutauerunt
se inuicem, dicentes : ' Senex iste eger est ; set tamen cito non
morictur. Et dubium non est, quia coequales in pietate et sancti-
tate illi semper non inuenientur hic. Et iam si ipse occubuisset,
post eum vnus ex nobis eligeretur. Igitur occidamus eum ; quia,
sicut diximus'', non morietur per se cito.' Et fecerunt^ consilium,
ut in postrema parte noctis sequentis demergerent eum ^ in ampnem
propinquum occulte. Et inuenientes eum solum in loco secreto
orantem, sicut erat ei consuetudo, diligenter eum loris in pelle
ligauerunt ; et deinde inter se portauerunt ad ampnem. Tunc
occurrit eis portantibus quidam religiosus monachus *, cui erat mos
sacratam in postrema noctis parte' circuire leuicianam. Et mirans
interrogabat eos, dicens : ' Quid portatis in hac hora ? ' Illi dixerunt :
' Vestimenta quorundam fratrum ad lauandum.' Ille autem, instigatus
Spiritu Sancto, non credidit ; et dixit eis: ' Deponite, ut uideam.'
Onere autem deposito, inuentus est ibi sanctissimus noster patronus
Carthagus. Ille iam monachus prepositus loci ipsius erat. Et ait ad
illos contristatus : ' Pessimum opus facere uoluistis.' Tunc paulatim
sanctus senex Mochutu dixit : ' Fili, bonum mihi esset ', quia mter
sanctos annumeratus" essem martyres. Malum autem illis, quia cum
luda, proditore Domini sui, luissent dampna. Ipsi me uoluerunt
occidere, ut preessent fratribus meis. Nec ipsi malifici, neque ullus '"
de genere eorum successores mei erunt ; set de genere eius per
quem Deus me liberauit, me'a' sede semper successores mei erunt.
De gente autem Britonum in mea ciuitate quidam ridiculosi per

' Ps. xxxvi. 27. ^ commede T. ^ Ir. p. 35. * predix- M B.

° oin. T. <> Ir. p. 36. ■^ parte noctis M. * esset mihi M.

» connum- M B. " oiii. T.

i88 VITAE SANCTORVM HIBERNIAE

seculum erunt.' Et' ita facta' sunt omnia. Ille enim monachus, qui
sanctum liberauit, de gente Chiaraigi erat, de qua gente successores
sunt semper sancti Carthagi.

xlvi. SicuT superius diximus -, multis diebus non accipiebat sanctus
Mochutu uaccas, nec boues, neque equos ; set monachi sui sarculis
et pedibus omni anno arabant, et in humeris suis onera portabant.
Veniens autem sanctus Finanus ", cognatus sancti Carthagi, de Roma,
increpauit eum, dicens : ' Cur, Carthage, super homines rationabiles
seruicium irrationabilium animalium imponis ? Causa enim hominis
omnia animalia facta sunt. Et nunquam in hoc loco gustabo, nisi
solues monachos, Christi famulos, ab opere indigno.' Tunc sanctus
pater Carthagus permisit monachis suis propter honorem sancti
Finani' boues et equos habere.

xlvii. PosTEA sanctus Lacteanus^ abbas, misertus sancto patri
Mochutu et monachis eius, cum triginta uaccis et tauro, et duobus
armentariis et duobus lusciscis^ et uassis ad ciuitatem Rathen per-
rexit. Et in proximo loco ciuitati abscondit sua ; et exiuit in mona-
f. 64'' sterio, simulatoque dolore, quesiuit lac''. Statim minister indicauit
patri Mochutu quod sanctus Lacteanus lac causa infirmitatis quesisset.
Tunc sanctus Mochutu pateram repleri aqua iussit ; et benedicens
illud, factum est lac nouum quasi nuper mulsum ; et allatum est sancto
Lacteano '. Sanctus uero Lacteanus, sciens diuinitus quod factum
est, benedixit illud, et iterum conuersum in aquam' est. Et ait : ' Lac
postulaui, et non aquam.' Hec dicta et facta, magister hospitum
inter sanctos ministrabat. Sanctus Lacteanus dixit coram omnibus :
' Pater noster Carthagus bonus monachus est ; set successores sui "
non facient lac de aqua.' Dixitque ministro : ' Dic sancto Mochutu,
quia non manducabo in hoc loco, nisi ipse elemosinam, quam tuli
fratribus istius loci, suscipiet.' Et promisit sanctus Carthagus illam
suscipere. Tunc discipuli sancti Lacteani ' vaccas cum ceteris
monachis sancti Mochutu assignarunt. Et sanctus Mochutu ait ad
sanctum Lacteanum : ' Nolui a quoquam uaccas in hoc loco recipere ;
set tamen pro honore et timore tuo suscepi.' Cui ait sanctus La-
cteanus : ' Ab hoc die habundancia semper rerum temporalium apud
tuos, et multitudo virorum religiosorum in ciuitate tua, in qua migrabis
ad Christum, per seculum erit ; de hoc enim loco expulsus eris.'
Post hec sancti se salutantes inuicem, fraternitatem inter se hic et in
futuro firmauerunt.

xlviii. In quodam autumpno prepositus suus'" ad sanctum Car-
thagum uenit, dicens : ' Pater, messores sufficienter non possumus

* LactlieanuB M ; Lasianus Ir.
M. ' in aquam conuersum

1 om. T. 2 § XX.

' Fyn- M.

5 sic M T : lustisiis B.

s Ir. p. 37. ' Lacth

M B. 9 om. T.

i» om. M.

VITA SANCTI CARTHAGI 189

inuenire; et segites multum maturate sunt.' Cui respondit sanctus
Mochutu : ' Vadc, care, in pace ; Dcus dabit nobis cito bonos mcs-
sores.' Secundum iam ucrbum sancti pontificis angeli Dei ucnerunt
et maiorem* segitem monachorum sancti Carthagi messuerunt, et in
vnum aceruum congregaucrunt. Fratres cum ceteris tale opus
uidentes, admirati sunt; et laudes Christo dederunt, magnificantes
sanctitatem sui senioris.

xlix. T.^NTA ^ obediencia monachorum sancti Carthagi erat, ut [si]
preciperetur alicui eorum a quoquam seniore, ilico mitteret se in
igncm. Verbi gratia : Quidam, cum essent panes in clibano, ad iu-
niorem fratrem dixit : ' Panes uruntur, adiuua eos cicius.' Lamina
enim ferrea, de qua panes de clibano tollebantur, tunc de suo cecidit
manubrio. Ille autem frater, ut audiuit uocem imperantis, per ignem,
qui erat in ostio clibani, exiliuit, et panes suis manibus in calidissimo
clibano proiecit ; et nullo modo caliditas clibani uel panum, neque
ignis ardens in ostio clibani nocuit ei.

I. Alio die cum essent monachi sancti Mochutu foris iuxta riuum
operantes, vnus senior pro necessitate ad alium fratrem, nomine
Colmanum, dixit : ' Colmane, uade in termam.' Tunc statim duo-
decim Colmani simul cum uestimentis in termam exierunt, audientes
quod Colmanus uocabatur. Et ceteri edificabantur, quod tot fratres
in aquam exierunt pro vna uoce induti.

li. Pacienciam magnam monachi sancti Carthagi in tormentis et in
aduersis habebant ; ut probatum est in aliquo monacho de cuius
corpore vermes scatentes ^ in uestigiis eius coram fratribus cadebant.
Et sine excusacione infirmitatis opus suum cotidianum faciebat. Et
ipse infirmus uidebatur, et pallor et macies apparebant in illo ; et de
eo dolebant fratres. Quodam autem die sanctus senex Carthagus
per obseruanciam * regule causam doloris sui quesiuit ab illo. Ille
frater nolens ostendit ei latera sua lacerata cum torce. Tunc sanctus
Mochutu dixit ei : ' Quis tibi hanc superstitiosam et intollerabilem
rem fecit?' Monachus respondit : ' Alio die lignum grauissimum
a silua trahentes fratres, zona mea fracta est. Et | uidens prior f- 64'
camisiam meani circa crura mea posuit hanc torcem asperam ^ circa
latera mea acriter. Et exinde putrefacte sunt carnes mee.' Sanctus
senex ait ei : ' Cur non soluisti iterum ? ' Et respondit : ' Quia non
est meum istud corpus. Et prior, qui posuit, non resoluit.' Et erat
plenus annus, ex quo illud contigit. Aitque fratri sanctus Mochutu :
' Magnum tormentum sustinuisti, frater. Ideo elige ut sanus hodie
sis, an ad celum pergas.' Et ait frater: 'Quid mihi in hoc seculo

* -re T. 2 §§ xlix., 1., om. Ir. s MSS. scandentes. * pro

obseruancia M B. ' MSS. -rem.

igo VITAE SANCTORVM HIBERNIAE

est ? ' Et elegit tunc migrare ad celum. Acceptaque sancta com-
munione, ilico migrauit ad Cliristum. Prior a sancto patre et fratribus
de amaritudine indiscrecionis sue correptus est'.

lii. MuLiER quedam, nomine Brig, habens manum aridam et
adherentem lateri suo, ad sanctum Carthagum cum suo marito* uenit,
et rogauit sanctum in nomine Christi, ut manum illius sanaret. Et
tunc muher pregnans erat. Porrexitque illi sanctus pontifex manum
cum pomo suam, sicut fihe ducis Cuanonis fecit ^, dicens ei : ' Manum
aridam ad accipiendum pomum hoc^ eleua.' Et celeriter manus
illius arida sanata est. Et accepit pomum de manu sancti. Et cum
gustasset illa pomum, cicius enixa est infantem sine dolore partus.
Et cum gaudio magno redierunt ad sua.

liii. Sicut'' beatissimus propheta Columba et alii sancti propheta-
uerunt, quod esset sanctissimus senex Carthagus a sua ciuitate in
fine uite sue, Rathen ", expulsus ; principes Midi cum rege Temorie,
adherentes illis quidam clerici in ciuitate Cluain Airaird', decre-
uerunt eum inde expellere. Illi iam principes, uenientes ad ciuitatem
Rathen*, dixerunt ad sanctum Mochutu : ' De hac ciuitate, et de ista
omni regione, uade cum tuis ; et quere tibi locum in alia prouinchia.'
Respondit eis sanctus senex Carthagus : ' Vo!o hic vitam meam
consummare ; multis enim annis in hoc loco Deo seruiui, et pene
cursum uite mee consummaui. Ideo de hoc loco non discedam, nisi
manum meam violenter aliquis traxerit ; ne mihi ab hominibus insta-
bilitas in hac etate deputetur, quia dedecus est in senio hinc et' inde
uagare.' Tunc illi principes reuersi sunt ad regem Temorie, nomine
Blaithmecc filium Aeda Slane ; et accusauerunt sanctum Mochutu
coram rege in multis mendaciter. Et rogauerunt regem ut ipse
ueniret ad sanctum expellendum de suo loco. Venitque ^" rex cum
illis in magno comitatu. Interea beatissimus pater Carthagus pro-
phetauit monachis suis, dicens : ' Vos, dilectissimi, preparate" et ligate
onera vestra ; quia cito violenta temptacio ad uos ueniet. Per
principes enim huius regionis expulsi erimus de hoc loco nostro
carissimo.' Venientes autem rex Blaithmecc cum '^ ducibus et prin-
cipibus nepotum Neill, et fratre suo Diarmoidh ", et, ut perhibentur,
cum filiis suis, castrametati sunt iuxta ciuitatem Rathen. Tunc rex
fratrem suum Diarmaid " cum multis ad expeUendum sanctum
Mochutu per vim de ciuitate Rathen misit. Diarmaid enim, frater
regis, accepit sponte expellere per vim sanctum. Adueniens ille
sanctum Carthagum in choro orantem inuenit"; stabat" ipse in

' Ir., having already given the expulsion of Mochuda, omits all from this
point to the middle of § Ixi. * marito suo M B. ^ § xl. * MSS. hunc.

' =S § i6. ' Rathen n/?e>- ciuitate M. ' Hayaird M. ' ciuitathen

Raythen M. " oit:. M. '" -que o)«. T. " propar- M. ^^ cum bis M m. pr.
13 -moid M ; and so elsevjhere. ^' -moyd M. ^^ om. T. '" enim add. M.

VITA SANCTI CARTHAGI 191

uestibulo chori. Et intcrrogauit sanctus senex illum, dicens : ' Pro
qua causa huc uenisti ? ' Diarmaid respondit : ' Frater meus, rex
Blaithmecc, ct duces Midi miserunt me, ut ] manum tuam teneam, et f. 64''
eiciam te cum tuis de hac ciuitate.' Dixit ei sanctus : ' Fac, sicut vis ;
parati enim sunius omnia pro Christo pati.' Diarmaid respondit :
' In eternum hoc nefas non faciam. Sanctus enim Dei es.' Tunc
sanctus Carthagus dixit ei : ' Possidebis partem in celo ; et rex eris
cicius in loco fratris tui. Et facies tua, que ante me uertitur*, ante
hostes semper non uertetur-. Obprobrium uero, quod dabit tibi rex
modo, frater tuus. eo quod non perficis opus ad quod missus es, in
laudem et benedictionem erit tibi. Set tamen, quia cogitasti mihi
mala in corde tuo, et prompcior ceteris me expellere eras, filius tuus
post' te non regnabit.' Tunc dominus Diarmaid ad fratrem suum
regem reuersus est in castra, dicens, quod non potuit sancto Dei
nocere. Et rex per iram dixit fratri suo : ' Ruanaid est laicus iste *.'
Respondit ei Diarmaid : ' Verum erit ; quia ita promisit mihi seruus
Domini Mochutu.' Tunc omnes laudantes illum, vna uoce clamabant :
' Vere Ruanaid * ipse est.' Et sic nominatur ipse usque in hodier-
num diem.

liv. TuNC ^ principes supradicti sortem inter se miserunt, ut scirent
quis eorum teneret cum rege manum sancti Carthagi de sua sede.
Et cecidit sors super principem Cluana. Deinde rex cum potenti-
bus suis ciuitatem intrauit ; et inuenerunt sanctum senem cum suis
fratribus' in ecclesia collectis. Tunc quidam uir diues, nomine
Cronanus, alta uoce dixit : ' Celeriter facite opus ad quod uenistis.'
Dixit ei sanctus pontifex : ' Celerem mortem tu habebis ; set tamen
quia multa munera mihi in Christi nomine obtulisti, et pius fuisti
nobis usque nunc, diuites de semine tuo per seculum erunt.' Que
ita completa sunt. Ille enim subitam subiit * mortem ; et nepotes
eius diuites semper sunt.

Iv. Alius uir, nomine Dubhsulech ', oculum suum vnum per illu-
sionem clausit, irridens sanctum Mochutu et suos monachos. Et
aspiciens sanctus episcopus illum, dixit ei : ' Ita eris luscus et ridi-
culus usque ad obitum tuum ; et de semine tuo multi similiter
erunt.' Et sic completum est ". Item alius uir, nomine Caillche,
crepitum magnum faciebat de labiis suis in subsannacionem sancti
Carthagi " et suorum monachorum. Sanctus ait ei : ' Desentiriam '-
cicius pacieris, et inde morieris.' Et ita contigit illi. Heu nefas et
malum multis flebile tunc factum est. Rex enim Blaithmecc iratus,

' veritus est M ; verita est B; but vertitur is clearly right, and is confirmed
by Ir. - verebitur B (not M). ' tuus post bis T. < iste laycus M.

* -naydh M ; cf. C6ir Anmann § 134. " §§ liv-lxii are not in S. ' fratribus
suis M. « sibi M. ^ -suileach M. " om. T. " -gii M. " diss- M.

192 VITAE SANCTORVM HIBERNIAE

et princeps Cluana apprehendentes honorabilem manum sanctissimi
decrepiti antistitis Mochutu', eum cum suis de sua ciuitate Rathen
sine ulla reuerencia expulerunt. Simihter et satelhtes eorum sanctis
monachis faciebant. Tunc ululatus et fletus, lamentaciones heu et
ue ab utroque sexu, ab omni habitu per ciuitatem erant. Et plures
siquidem de excrcitu regis de sanctorum miseria dicebant".

Ivi. In pede cuiusdam monachi podagra erat et pro illo sanctus
episcopus totum rogauit consilium, ut infirmum monachum in Christi
nomine dimitterent manere in suo monasterio. Et ilh omnes re-
spuerunt. Tunc sanctus Carthagus uocauit ad se fratrem illum, et
iussit in Christi potencia dolori, ut relinqueret pedem monachi, et
exiret in pedem Colmani principis', qui ualde ei resistebat. Et ilico
podagra reliquit pedem monachi, et apprehendit pedem Colmani
M. f. 98 •*. principis ■" ; | et stetit ibi fortiter in vita illius. Monachus autem sur-
rexit incolumis, et cum sancto magistro suo ualide perrexit. Item
alius senior de monachis sancti Carthagi ilico in monasterio Raithen
migrare optauit, quia ibi promissit suam stabilitatem. Et dans sanctus
Mochudu ei licentiam, accepit ille senior sacrificium de manu sancti
f. 99" episcopi, et coram omnibus migrauit ad celum. Se|pultusque est,
sicut optauit, in ciuitate Raithen.

Ivii. Egrediens beatissimus senex Carthagus de suo monasterio,
intrauit leuicianam fratrum flens, petensque benedictionem inibi
iacencium, fundensque orationem pro eis ad Christum, sepulcrum
cuiusdam monachi, qui erat multo tempore ante sepultus, diuino
nutu apertum est. Et subito coram presentibus mortuus, eleuans
capud extra sepulcrum, exaltauit uocem et dixit : ' Sanctissime
noster Deo nutritor, Mochuda, benedic nobis filiis tuis, et per bene-
dictionem tuam resurgentes, ibimus omnes tecum.' Respondit ei
sanctus pater, dicens : ' Nouum opus non faciam, id est resurre-
ctionem tot hominum ante resurrectionem totius humani generis.'
Mortuus iterum dixit: 'Cur, pater, relinquis nos, promittentes vni-
tatem nostram tibi, et tu nobis tuam ? ' Sanctus Mochudu ait :
' Audi hoc prouerbium, fili : " Necessitas mouet decretum et con-
sihum." Set hic requiescite in sepulcris vestris, et in die resurre-
ctionis nostre cum omnibus monachis meis reuertar ad uos usque
ad illam crucem, que est in foribus huius ciuitatis'', et simul omnes
ibimus ad iudicium Dei.' Et hec dicens sanctus, mortuus se recol-
legit in sepulcro, et firmatum est super eum. Et ualedicens sanctus

' Mochuda antistitis M B. ^ sic MT; dolebant B, perhaps rightly.

' According to the ' Indarba Mochuda ' this was Colman mac hua Telduib, abbot
of Clonard. ' Here a leaf is lost in T ; from this point to the middle of § l.xiv
is taken frora M. ^ This word is contracted and doubtful ; ecclesie B.

VITA SANCTI CARTHAGI 193

episcopus mortuis, egressus est foras extra ciuitatem cum populo suo
usque ad crucem, que dicitur Crux Angclorum.

Iviii. Ibi conuersus est sanctus senex Carthagus ad regem, et dixit
ei : ' Respice, O rex, celum sursum, et terram deorsum.' Et respexit
rex. Dixitque ei sanctus: ' Nec terram necque celum iam possidebis.
De regno cnim tuo terreno cito expulsus eris ; et tuus frater Diar-
moid, quem increpasti, eo quod dedit mihi honorem, regnabit coram
te. Et eris despectus ab omnibus, ita ut sine cibo in castris eius
aliqua nocte oblivisceris pro tua despectione. Et tu cum prole tua
in malo morieris, et nemo de semine tuo post breuissimum tempus
erit.' Et maledicens sanctus Mochudu regem, pulsauit manu sua
paruum cymbalum super regem, et super semen eius. Quod cym-
balum scotice dicitur Clog rabhaydh Blaithmecc ; id est, cymbalum
extinguens Blaithmecc ', eo quod per pulsacionem eius rex Blaithmecc
cum semine suo extinctus est uelocius. Rex iam Blaithmecc plures
filios et filias habebat, set pro nichilo omnes cum patre suo per male-
dictionem sanctissimi senis Carthagi exierunt. Et dixit ad principem,
qui manum eius tenuit: ' Seruus eris ante obitum tuum, quia expel-
leris de principatu tuo, et semen tuum pene extinctum erit.* Et ita
i!Ii accidit. Item ad alium, qui manum suam traxit, dixit : ' Cur
meam ' manum ' - tenuisti de sede mea ? ' Ille respondit : ' Ne
Mumenensis hic in patria Midhi tantum honorem haberet.' Vir
sanctus ait ei : 'Sub confusione facies | tua semper erit; et nianus, f. 99*
que me extraxit, maledicta erit.' Et ilico oculus illius in capite suo
fractus est. Post hec conuersus sanctus Mochuda ad principem et
populum ciuitatis Deirmaige, dixit : ' Discordia pessima inter uos
suscitabitur, et inde dampna paciemini multa ; suscitastis enim magna
parte discordiam istam contra me.' Et ita illis contigit.

lix. Deinde iussus est sanctus asperrime pergere in viam suam
a rege et populo. Perrexitque sanctus in viam cum discipulis suis,
qui erant numero octingenti sexaginta septem, et coequalis numerus
in ciuitate Rathen in sepulcris mansit. Et plures in aliis locis per
H}'berniam de discipulis sancti Mochudu viui et defuncti fuerunt. Et
qui secuti sunt sanctum senem Carthagum de ciuitate Rathen, pleni
gratia Dei erant. Et plures ex eis postea sancti episcopi et abbates
facti, loca Deo edificauerunt. Sanctus noster senex Mochuda piis-
simuset humil[l]imus erat,sicutinhac re probatur. Ipse enim magnam
turbam leprosorum in sua ciuitate in cella seorsum cum dignitate
I magna habebat, et, quamdiu ualitudo corporis dimisit ei, ipse frequen-

' The writer takes the name as a sentence : ' clocc ro baid Blaithmacc,' i. e.
j the bell which destroyed Bl. ; more probably it is : ' clocc robaid Blaithmeicc,'
ili. e. the bell of the proclamation (i.e. excommunication) of Blathmac.
P mantiiii added by rubricator.

194 VITAE SANCTORVM HIBERNIAE

tissime ministrabat eis. Audientes iam leprosi sanctum Mochudu
curam leprosorum gerentem, de diuersis Hybernie prouincliiis uenie-
bant ad eum ; et recipiebat eos uir Dei. Quos duxit secum de ciuitate
Rathen ad aliam suam ciuitatem Lyoss Mor, et constituit eis ibi locum,
in quo adhuc leprosi manent cum honore, secundum dignitatem suam
a sancto patre Mochuda.

Ix. Pergentes in viam suam invite discipuli sancti Carthagi cum
curribus et plaustris, inuenerunt in quadam magna silva robor
magnum transuersum in via. Tunc unus de turba dixit ad sanctum
Mochuda : ' Pater, non possumus pergere uiam causa hgni magni
iacentis in via, quia silua densissima est in circuitu.' Et signans uir
Dei manu sua Hgnum, dixit : ' In nomine Domini mei lesu Christi
surge, hoc robur ; et sta in statii tuo.' Statimque surrexit arbor,
et stat usque hodie in statu suo pristino, habens aceruum lapidum ad
radices suos in signum virtutis.

Ixi. Prima mansio sancti Carthaghi, postquam a ciuitate Rathen
uenit, erat in monasterio quod dicitur Druym Cuylinn, quod est in
confinio Mumenensium et Laginensium et nepotum Neill ; set
tamen in terra est nepotum Neill, in plebe que dicitur Fyr Ceall,
in qua estetiam supradicta ciuitas. In quo monasterio sanctus abbas
Barrynd miraculis fulget. Deinde ad ciuitatem sancti Kyarani
episcopi, que dicitur Saiger, peruenit. Exinde autem ad locuni,
in quo nunc est ciuitas sancti Cronani, Ross Cre ; et pernoctauit
ibi sine hospicio, quamuis a sancto Cronano invitatus est. Ipse
.99" enim cenam sancto Mochudo preparauit. | Set sanctus Mochuda
noluit ad illum exire, dicens : ' Ad virum qui hospites euitauit, et in
gronna deserti cellam suam edificauit, de uia plana non ibo, set
bestias heremi habeat sibi hospites.' Hec uerba audiens sanctus
Cronanus,uenit ad sanctum Carthagum, et per iussionem eius sanctus
Cronanus cellam iuxta gronnam deseruit. Et ipsi ambo mona-
sterium, ymmo ciuitatem, que dicitur Ross Cre, in qua ipse pater
sanctus Cronanus iacet, assignauerunt. Postea sanctus Mochuda
uenit per regionem Hele ad regalem Mumenie ciuitatem, Cassel.
Crastino autem die rex Caissil, nomine Failbe, uenit ad sanctuni
Mochuda, et obtulit ei locum, ut constitueret ibi sanctus monasterium.
Et ait sanctus Mochuda regi: 'Adhuc non est concessum nobis a Deo
manere, sed ibimus ad locum nobis a sanctis viris indicatum.' Tunc'
nuncii regis Laginensium ad regem Mumenie, Failbe, uenerunt,
rogantes ut pro societate ad adiuuandos Laginenses exiret. Omnes
enim prouinchie aquilonales conuenerunt, ut deuastarent Laginen-
sium regionem, et pugnarent contra eos. Set eo tempore oculus
regis Failbe aliquo euentu fractus est, et erat luscus. Et noluit rex

> Ir. p. 38.

VITA SANCTI CARTHAGI 195

exire causa pudicicie, ne videretur ab extraneis agminibus luscus.
Videns sanctus pontifex uerccundiam regis, benedixit oculum eius ;
et ilico ibi sanatus est antc omnes. Et ualcdicentes sibimet ipsis, rex
Failghe' et sanctus senex Mociiuda, vnusquisque in uiam suam
exiuit. Rex quidem, congregato e.xercitu, ad regem Laginensium
perrexit. Et ipsi ambo septentrionis prouinchias in fugam dederunt
magnam.

Ixii. Pater autem sanctus Mochuda ad plebem Muscraighi Hirthir
venit, et susccpit euni benigne Aedanus comes ipsius plebis, et
obtulit ei uillam que dicitur Hj'sseal. Et benedicens uir Dei ipsum
comitem cum semine suo, inde in regionem na n-Desi uenit. Et
pertransiens campum Femyn, stetit in loco qui dicitur Ard
BVenaind, super ripam fluminis Siuri. Et conuenerunt ad eum
ibi Melochtric, dux na n-Desi, et alius nobilis, Suibhne, altercantes
in magna iracundia in contencione alicuius terre. Et illos diuino
nutu sanctus Mochuda pacificauit, et dimisit eos pacificos. Et dux
ille obtulit sancto Mochuda illum locum cum agro propinquo ; et ibi
vir Dei cellam assignauit, ubi est hodie magna uilla que dicitur
Aird Finayn, cum maxima parrochia in circuitu in honore sancti
Mochudu. Interea uxor ipsius ducis Meilochtrig, filii Cobhtayg,
que erat filia supradicti regis Caissel, Failbe Flann, vidit sompnium;
videlicet cuturnices pulcerrimas uolantes per aera trans campum
Femyn, et vna ex illis, que erat precellencior et maior ceteris que
sequebantur, sedit in gremio ducis Melochtrig. Illa iam domina
expergefacta de sompno, ilico narrauit marito suo, duci, quod uiderat.
Dixitque^ ei dux : 'Bonum sompnium vidisti, O mulier; et cito
implebitur. Hec est iam interprejtacio eius. Aues uolantes sunt f. 99"
sanctus Mochuda et monachi sui in celesti conuersacione, ipse autem
est precellencior et maior omnibus ; sedere quoque in gremio meo
est, id est locum resurrectionis in mea regione ipse habebit, et gratia
magna nobis et nostre patrie inde erit.' Fidele sompnium bone
femine apparuit, et uera interpretacio eius 'fideliter'^ a glorioso et
probato Christiano duce diuinitus ostensa est.

Ixiii. Altero* die perrexit sanctus pontifex Mochuda ad predictum

ducem, Melochtrig, et petiuit ab eo agrum, in quo fundaret ecclesiam
suani. Respondit ei dux: ' Hic magnus locus non potest esse in
angusto loco.' Dixitque ei sanctus Mochuda : ' Deus, qui misit nos
ad te, ostendet tibi dare nobis aptum locum.' Tunc dux dixit ei :
' Habeo regionem in altera parte montis Chua super ripam fluuii
Neme ; bona in silua et piscibus, set timeo si est angusta.' Sanctus
Mochuta ait : ' Non angusta set spaciosa erit. Ipsa iam terra multis

' sic JI. - Ir. p. 39. 2 fideliter added by rubricator. ' cf. S. § i6.

O 2

196 VITAE SANCTORVM HIBERNIAE

diebus a Deo nobis presignata est ; in qua et resurrectio nostra erit.
Tunc gloriosus dux na n-Deisi, Melochtrig, filius Cobhthaigh, illam
regionem, in qua nunc est ciuitas Mochuda, Lyoss Mor, coram multis
testibus obtulit'. Et benedixit sanctus senior Carthagus ipsum ducem
cum sua coniuge, et Hberis, et populo ; et, accepto honore et Hcencia
ab eo, iter suum trans montem Cuae direxit, et in campum Cech-
nemin uenit, ad cellam que dicitur Ceall Clochayr; et preparauit
sanctus pater ilhus loci, Mocuae Miannain, secundum posse suum
cenulam sancto Mochuda cum suis omnibus. In qua quidem de
genere potandi non plus erat quam vnum modicum dolium de
ceruisia. Mansitque ibi sanctus Mochuda cum omni populo tribus
diebus et tribus noctibus, et ipse sanctus abbas^ Mocuae Miannain
propinabat ceruisiam de dolio niinistris in crateribus sufficienter
omni populo. Et plenum adhuc erat dolium de ceruisia. Crescebat
enim liquor, sicuti oleum sub benedictione Helye. Tunc vnus de
discipulis sancti Mochuda alta uoce coram omnibus dixit : ' Si
uoluerimus hic esse, donec hec cena deficiet, longo tempore hic
manebimus ; hec enim cena Dei dono non minuitur, set crescit
cotidie.' Hoc audiens sanctus episcopus Mochuda, ait ei : ' Verum
dicis, frater; tempus iam nobis est eundo.' Et ius[s]it omnes, ut in
uiam suam de loco exirent. Et sanctus Mocuae Miannain ipsum
cum suo loco Deo et sancto Mochuda obtulit. Incipiens sanctus
Mochuda de illo loco exire, statim ceruisia in illo dolio usque ad
feces decrescit.

Ixiv. Post' hec perrexit sanctus Carthagus per campum Chech-
nemin ad predictum flumen, Nem, ad locum qui scotice dicitur
Ath Medhoin, id est uadum alu[e]i, in quo non transuadant nisi pauci
fortes, bene scientes natare, in magna siccitate estiui caloris, invnda-
cione plenius absente marina ; inundacio enim maris eo loco sursum
contra flumcn usque ad ciuitatem Lyoss Mor uadit, quasi quinque
miliaribus ; et tunc mallina impleuit alueum fluminis. Sanctique *
[quaesiuerunt ^, si ibi ulla nauigii esset commoditas, et dixerunt quod
non. Tunc sanctus pater '■, fiducia plenus, accessit ad ripam fluminis
propius ; imperauitque mari ac torrenti amnis, ut in nomine Domini
Christi sisterent ad tempus fluxum et impetum suum, et redirent
seruis Domini sui. Et signo crucis facto findunt se equora et aque,
T. f. 66" et apparuit terra et arena] | per^ diuisi ponti arida, et reuolute in latus

* Ir. omits the rest of the section. ^ written albas. ^ =S § 17.

* Here ends the text of M, a folio being lost ; and the text of T does not begin
again after the lacuna (see p. 192, note 4) tiU a few lines lower down. The
missing part is supplied from B. ^ B has quaesiuit S. Carthagus. I have

altered i/uaesitti/ to qitaesitteriDtt to suit the context in M. ^ cum duobus ex-

imie sanctitatis uiris, Colmano scilicet atque Moluo acld. S. ' Here T resumes
after the lacuna.

VITA SANCTI CARTHAGI 197

geniinum aque ad instar muri dextera et leua steterunt, nudataque
tel[l]us spoliatur aquis cognotis. Et post sanctos turba pedestris
intrat ; alii in curribus et plaustris, sicuti portati erant per terram,
per diuisum fretum, secundum similitudinem lordanis fluminis' sub
losue, siccis pedibus perrexerunt Alcius iam et alcius in modum
collis surgebat flumen, similiter et mare. Et cum sanctissimus
sencx Mochutu posterior ceteris de litore uenisset, benedixit illum
locum, et iussit aquis redire in cursum suum. Et uocatur ille
locus scotice...-, quod sonat latine locus benedictionum. Obcur-
rentibus aquis inuicem, perturbacionem maximam, quasi rixantes,
fecerunt.

Ixv. Deinde gloriosus pontifex Carthagus cum suis per quendain
campulum scotico nomine Madh^ Scheth, latino autem campus
scuti, ad locum sibi predestinatum a Deo, oblatum autem a supra-
dicto duce na n-Desi, exiuit. Et castrametati sunt in eo. Postea
benedicens pontifex cum ceteris sanctis illum agrum, circulum ciui-
tatis assignauerunt. Et uenit ad eos quedam uirgo, nomine Coemell,
que cellulam habebat in illo agro ; et interrogauit eos, dicens : 'Quid
vultis hic agere, serui Dei ? ' Respondit ei sanctus pontifex
Mochutu : ' In Dei uoluntate paramus atrium modicum hic sepire
circa sarcinas nostras.' Et ait sancta uirgo : ' Non paruum atrium erit,
set magnum.' Sanctus pater Mochutu ait : ' Verum erit, quod dicis,
Christi ancilla. Nam ex hoc nomine iste locus semper uocabitur
Less Mor scotice, latine autem atrium magnum.' Et illa sancta uirgo
se cum cellula sua sancto Mochutu obtulit, in quo loco monasterium
sanctimonialium est hodie in ciuitate Less Mor.'' Et, sicut Colmanus Eala
predixit °, leuiciana sancti Mochutu in sua ciuitate Less Mor ab angelis
assignata est, in qua ipse sepultus est. Et sola Dei scientia nouit
numerum sanctorum, qui in illa post eum sepulti sunt usque hodie.
Egregia iam et sancta ciuitas est Less Mor, cuius dimidium est
assilum in quo nulla mulier audet intrare ; set plenum est cellis et
monasteriis sanctis Et multitudo virorum sanctorum semper illic
manet. Viri enim religiosi ex omni parte Hibernie, et non solum,
set ex Anglia et Britannia confluunt ad eam, uolentes ibi migrare
ad Christum. Et est ipsa ciuitas posita super ripam australem
fluminis quondam dicti Nem, modo auteni Abann Mor, id est ampnis
magnus, in plaga regionis na n-Desi.

Ixvi. QuoDAM die quidam magus, cui displicebat quod sanctus
Mochutu illuc uenisset, uenit ad eum temptans eum, et rogans ut,
si seruus Dei esset, ramum aridum sine cortice, quem ille secum

■ MS. flumine. ^ There is no lacuna in the HS., but the Irish name of

Ithe place has been accidentallj-omitted. Perhaps itwas 'Ait na m-bennachtan '.
I ' MS. Mhad. * Ir. omits all from here to the end of § Ixvii. ' § xxix.

198 VITAE SANCTORVM HIBERNIAE

tulerat, faceret in nomine Dei sui fructum habere. Videns vir
sanctus quia ille uellet diuine potencie detraliere, benedixit ranium
aridum ; et ilico protulit corticem et folia, florem et fructum, ut
magus temptauit. Et magus, admirans talem potenciam, recessit.

Ixvii. Alio die quidam homo pauper postulauit a sancto Mochutu
indiscrete lac et ceruisiam. Tunc erat sanctus senex iuxta fontem,
et benedixit fontem ; et statim motus est fons in lac, deinde in cerui-
siam, postea in vinum. Et iussit illi honiini, ut toUeret quantum
f. 66'' uellet. Itaque mansit fons, donec postea | sanctus Mochutu per
[orationem' suam, fontem in pristinum statum restituit. Veniensque
angelus] Domini de celo, dixit ad s[anctum Mochutu : ' Usque ad
diem iudicii uirtutibus] fons iste plenus erit.' Et [manet fons iste
usque hodie in] asylo ciuitatis Liss Mor. Et in om[ni fonte, quem
sanctus bene]dixit, gratia sanandi languores apperi[tur].

Ixviii. [PosT hec, artifici]bus diuersas edes monasterii fortiter et
incessa[nter edificantibus, sanctus Mo]chutu cepit magnum habere
tedium de strepitu [laborantium]. Vires - enim corporis eius pre
magno labore et nimia sen[ectute deficere cepe]runt. Et communi
consilio fratrum quendam locum tunc securum, qui hodie dicitur
[Cel]la Mochutu, ubi est claruni monasterium in ualle iacenti sub
magno monasterio in sue ' ciuitatis Less Mor medio, cum paucis
ministris adiuit, et mansit ibi pleno anno et sex mensibus. Ducebat
iam heremiticam vitam, soli Deo viuens in teoria. Et post tempus
a fratribus et sanctis decrepitis senioribus uisitabatur, quibus ipse
sue dulcissime doctrine fluenta largiter infundebat, et monita salutis
vniuscuiusque uite congrua dabat. Ipse enim sanctus patronus
noster Mochutu seniorum leuamen erat, infirmorum salus, lugencium
solamen, desperancium firmacio, dubitancium certa fides, iuuenum
stabilitas.

Ixix. CuM^ iam uideret sanctus pater Mochutu sanctos seniores et
omnes fratres in uallis descensione et ascensione pro ipso uisitando
laborantes, sciensque diem obitus sui diuinitus uenisse, uocauit ad se
ce[no]bium suum, et iussit se portari in superiora ad fratres, ne de
sua visitacione molestiam haberent. Set uolens omnipotens et
misericors Deus seruum suum carissimum de molestia huius uite
et egritudine ducere, suique laboris premio remunerare, aperti sunt
celi, et missus est exercitus angelorum cum ineffabili triumpho ad

' The top of f. 66 is miitilated in T. A possible reason for this mutilation is
suggested in the notes to § i ot' Vita Declani. B omits the remainder of this
section after itcllet, and also some words at the beginning of § Ixviii. Evidently
Ihe editor was dependent, like ourselves, on T. Ir. also fails us here. The
words and letters in brackets are supplied mainly by retranslation from the late
Irish Life (see Introduction). ^ Ir. p. 40. ^ jig_ ^^^/j j^ . probably

a wrong anticipation of iiiedio. * =S § 19,

VITA SANCTI CARTHAGI 199

cum. Vidensque sanctissimus noster patronus Mochutu apertos sibi
ceios, et angelos ad se uenientes, fecit se ibi in medio uallis deponi,
na'r'ransque sanctis senioribus que uidebat, iussit sibi corpus et
sanguinem Christi aficrri, et mandabat fratribus diuina precepta.
Ibi iam foris, ubi est crux sancta que dicitur crux migracionis, post
plurmia data salutis monita, acceptoque corporis et sanguinis dominici
saeramento, inter sanctorum seniorum et fratrum multitudinem, et
ualedicens illis pie et modeste, cunctosque secundum ordinem
deosculans, diuina iussione cum angelis pi[i]ssimus noster nutritor,
sanctissimus senex Mochutu episcopus, pridie idus Maii migrauit
ad Christum. Cui est honor et gloria atque potestas cum Deo Patre
in vnitate Spiritus Sancti in secula seculorum. Anien.'

EXPLICIT UITA SANCTI CaRTHAGI
EPISCOPI ET CONFESSORIS

' Here S adds : Antiphona de eo ad Magnificat :

Gloriose presul Christi, uenerande Carthace,
Apud Deum tuo sancto nos iuua precamine ;
Ut de terra omni sorde, et abluto crimine,
In celesti semper tecum colletemur culmine.

Vita sancti (Sliaraiu abbatis tie (STIuaiu
mic j^ois

f. 144"* Incipit vita sancti Kiarani^ abbatis et confessoris

i. Sanctus ''■ abbas Kyaranus de plebe Latronensium ' que est in
regione Midhi, id est in medio Hybernie, ortus fuit ; cuius pater Beon-
nadus'' uocabatur, qui erat artifex curruum, et ipse erat diues ; qui
accepit vxorem nomine Derercha, ex qua genuit quinque filios et
tres filias. E quibus erant quattuor sacerdotes, et vnus diaconus,
qui hoc ordine creati sunt cum hiis nominibus : primus Lucennus°,
secundus Donanus, tertius iste sanctus Kyaranus abbas, quartus
Odranus, quintus Cronanus, qui erat diaconus. Tres quoque filie
Lugbeg et Raichbe " et Pata vocabantur. Lugbeg et Raichbe due |
f. 145" sancte uirgines fuerunt. Pata autem primo coniugata, set postea
sancta vidua erat.' Cum autem ipse Beonedus artifex tributis
Ainmereach', regis Temorie, ualde premeretur, devitans grauitatem
tributi, exiit a regione sua, id est a finibus Midhi in regionibus
Conacthorum ; habitauitque ibi in Campo Aei apud Crimthanum regem ;
ibique genuit sanctum Kyaranum, cuius est hec vita. Et natiuitas
eius a mago ' predicti regis prophetata est, dicens coram omnibus :
' Filius, qui est in vtero uxoris Beoedi artificis, honorabilis erit coram
Deo et hominibus ; et sicut sol lucet in celo, ita ipse per suam
sanctitatem in Hybernia lucebit.' Postea sanctus Kyaranus natus est
in provinchia Connachtorum in campo silicet Aei, in castello quod
dicitur Raith Crimthain, et baptizatus est a quodam sancto dyacono

^ At the foot of the column is a pedigree in Irish agreeing very nearly with
that in LL. 348'', but diifering widely from that in L. 3975. It states that
Ciaran was * do fir-Vlltaibh Emhna', i. e. of the genuine Ultonians of Emain.
= =S §§ I, 3; Ri f. 91^ R2 f. i2-)<^; L. 3982 ff. § i. runs thus in R: Vir
gloriosus, et uita sanctissimus abbas, Queranus, ex patre Boecio, matre Darercha
ortus fuit. Hic traxit originem de aquilonali parte Hibernie, Aradensium silicet
genere. Diuina quoque gratia a puerili etate sic ipse illustratus est, ut, quahs
foret futurus, luculenter appareret. Erat [cras R^ R^] enim tanquam lucerna
ardens eximia caritate, ut non solum feruorcm pii cordis et deuocionem erga
hominum inopiam releuandam freuel- R' R*] exhiberet ; verum et in creatu-
rarum irrationabilium necessitatibus infatigabilem ostenderet affectum. Et quia
tanta lucerna non debuit sub modio abscondi, ideo a puerili etate cepit miracu-
lorum prodigiis coruscare. ^ do Latharnaibh Maighi Molt L. * Beoid L ;

Beoid, id est Boeus S. ^ Lucoll L. " Rathbeo L. ' Hic uir

sanctus .1. annis ante natiuitatem suam a sancto Patricio preuaticinatus est
S add. * Ainmire mac Colgan L. ' Called Lugbrann in L. In L and S

the prophecy takes the usual form of ' currus sonat sub rege '.

VITA SANCTI CIARANI DE CLUAIN 201

qui scotice "Diarmaid' vocabatur; set postea nominatus est lustus.
Congruum enim crat ut iustus a lusto baptizaretur. Et nutritus est
sanctus Kyaranus apud parcntes suos in loco predicto, et gratia Dei
per omnia apparebat in eo.

ii. Quadam' die equus optimus Aengussi, filii Crimhthani regis
predicti, repente mortuus est, et ualde contristatus est de morte
optimi equi sui. Et cum ille contristatus obdormisset, apparuit ei in
sompnis vir splendidus ^, dicens ad eum : ' Noli contristari de equo
tuo ; 'est' enim inter uos puerulus, sanctus Kiaranus, filius artificis
Beoedi, qui potest per Dei gratiam suscitare equum tuum. Ipse
infundat aquam in os equi, orans, et in faciem ; et iUco resurget
sanus. Et tu ofTeres puero oblacionem pro equo tuo suscitato.'
Expergefactus Aengus, filius regis, de sompno, narrauit hec verba
amicis suis. Venitque ipse ad sanctum Kyaranum, et duxit eum ad
locum in quo equus erat mortuus. Infundensque pius puer Kyaranus
aquam in os et in faciem equi', ilico surrexit a morte, et stetit validus
coram omnibus ; et illum agrum *, qui erat magnus et optimus, filius
regis sancto Kiarano in eternum optulit.

iii. Alio* die mater sancti Kyarani increpauit eum, dicens : ' Ceteri
pueri prudentes mel cotidie de agris et mellifluis locis afferunt
parentibus suis. Hic autem noster filius, simplex et mitis, nichil
mellis nobis affert.' Hanc vocem matris improperantis sibi audiens
sanctus puer Kyaranus, perrexit ad fontem propinquum, et vas inde
impleuit aqua ; et benedicens illud factum est aqua mel optimum,
et dedit matri sue. Stupentes autem parentes eius miraculum,
miserunt illud mel ad lustum ^ diaconem, baptizatorem eius, ut
videret ipse miraculum per puerum quem ipse baptizauit factum
a Deo. Ille iam hoc audiens et videns, gratias Christo egit, et orauit
pro puero.

iv. Sa^xtvs' puer Kyaranus peccora parentum suorum custodiens
psalmos legebat apud sanctum Diarmatum ; set ualde nobis doctrina
ipsa mirabili modo facta est. Nam sanctus Kiaranus in austraU
parte campi Aei peccora custodiebat ; sanctus Diarmatus in aquilonali
parte eiusdem campi habitabat, et campus magnus inter illos erat ; et
sic de longe in otiis verbis se invicem salutabant trans campi spacia,
et senior docebat puerum de sua cella per campum, et puer super
petram in agro sedens legebat. Que petra usque hodie colitur,
posita ibi* cruce | Christi, que ex nomine Kyarani nominatur. f. 145''

' =S § 3 ; R' f. 91", R' f. 128» ; L 4021 ff. " aingel De (i. e. angelus

Dei^ L. ' secundum quod angelus illum docuit R add. * Called : Tir na

Gabrai ( = terra equi) L. * =S § 4 ; R' R^ u. s. ; L. 4028 ff. « sancto

Dermicio . . . cognomento lusto R. ' =L 4038 ff. i^not in S or R).

6 MS. ibbi.

202 VITAE SANCTORVM HIBERNIAE

Sancti iam sic se diuino nutu a"u'diebant, alii autem eos non audie-
bant ^.

V. Quodam "^ die cum sanctus Kyaranus peccora custodiret, vacca
coram eo vitulum genuit. In illa hora videns pius puer lupum
niiserum et macerum et esurientem ad se venientem, famulus Dei
dixit ei : ' Vade miser, et commede illum vitulum'.' Et deuorauit eum.
Cumque sanctus pastor cum peccoribus suis ad domum venisset,
vacca illa querens vitulum suum, fortiter clamabat. Hoc videns
Derercha, mater sancti Kyarani, ait ei : ' O Kyarane, vbi est vitulus
istius vac[c]e ? Redde eum, quamuis ex mari uel ex terra ; tu enim
perdidisti eum, et cor matris eius magnam miseriam habet.' Audiens
sanctus Kiaranus hec verba, reuersus est ad locum vbi vitulus deuora-
tus est, et ossa eius in sinum suum collegit ; et reddiens deposuit ea
ante vaccam plorantem. Et statim diuina pietate propter sanctitatem
pueri vitulus coram omnibus surrexit, et sanus stetit super pedes
suos ludens cum matre sua. Tunc clamor presencium in laude Dei
ortus est, benedicentes puerum.

vi. ExiENs* pius puer Kyaranus ad quandam villam propinquam,
laici crudeles et maligni dimiserunt canem ferocissimum ad eum, ut
deuoraret eum. Videns iam sanctus Kyaranus rapidum canem ad se
venientem, versum psalmigraphi arripuit, dicens : ' Domine, ne tradas
bestiis animam confitentem tibi ^.' Cum canis fortiter curreret, capud
eius diuino nutu intrauit in circo vituli, et percussit caput suum
ligatus circo contra lignum in quo illud uinctum pendebat, quousque
caput suum fregit. Hoc autem viso, timuerunt illi multum.

vii. Alio" die quidam latrones de aliena terra venientes, invenerunt
sanctum Kiaranum solum iuxta peccora sua legentem ; et cogita-
uerunt iugulare eum, et rapere peccora eius ; et appropinquantes
ad eum tali afFectu, cecitate percussi sunt, et nec manum neque
pedem mouere potuerunt, donec penitentiam egerunt, rogantes eum
pro lumine suo. Tunc pius pastor videns eos de malignitate con-
uersos, orauit pro eis, et statim soluti sunt in lumine suo ; et
redeuntes gratias agebant, et narrabant pluribus.

viii. QuoDAM die pauper quidam venit ad sanctum Kyeranum
querens vaccam ab eo. Tunc sanctus Kieranus rogauit matrem
suam ut vac[c]a daretur' pauperi ; set mater noluit audire eum.
Hoc videns sanctus Kieranus adduxit secum pauperem foras cum
peccoribus ; et ibi dedit ei bonam vaccam cum vitulo. Set ipse

1 A fox carries Ciaran's psalter between hitn and his master L add. ^ = S § 6 ;
Ri f. 92'', R' f. 128'* ; L 4082 ff. 3 7 na bris 7 na hith a chnamha L add.,

i .e. and do not break or eat its bones. ' =S § 5 ; L. 4034 ff. Not in R.

' Ps. l.\.\iii. 19. ° =S § 7 ; L 4090 iT. ' dararetur m. pr.

VITA SANCTI CIARANI DE CLUAIN 203

vitulus intcr duas vac[c]as erat ; et ambe diligebant euin. Sciens
pius pucr quod non prodesset illa vac[c]a sine vitulo, vtramquc cum
suo vitulo illi pauperi dedit. Pro quibus crastina die quatuor vac[c]e
ab aliis oblate sunt in elymosinam sancto Kiarano, quas ipse sue
matri se increpanti dedit ; et tunc matrcm suam racionabiliter
admonuit ; et ipsa deinceps timebat eum.

ix. CuLTRUM auunculi sui Beoani sanctus Kiaranus altero die
cuidam homini indigenti largitus est ; pro quo | similiter altera die f. 145'
quatuor cultros recepit. Quatuor enim fabri a villa que dicitur
Cluain Cruimvenerunt, habentes quatuor cultros, [quos] in elymosinam
sancto Kyarano tradiderunt ; quos sanctus puer illi pro suo cultro
reddidit.

X. Altera die sanctus Kyaranus bouem illius auunculi homini
petenti donauit. Cui ait ille : ' Fili, quomodo hodie arare potero,
dum bouem meum alteri dedisti?' Cui sanctus puer ait : ' Pone
hodie equum tuum cum bouibus in aratro, et cras habebis boues
sufficienter.' Et statim positus equus cum bobus sub iugo in loco
bouis donati domitus factus est; et tota die apte sub iugo quasi bos
arabat. Crastino autem die quatuor boues in elimosinam oblati sunt
sancto Kierano, quos ipse auunculo suo pro ipsius boue tradebat.
llomines enim audientes et videntes signa magna per sanctum
Kyaranum facta, postulabant oraciones eius, et ofiferebant ei obla-
ciones.

xi. QuoDAM ^ die pater sancti Kiarani quoddam vasculum regale de
domo regis Furbithi attulit, ut haberet illud per aliquot dies ; et illud
uas diligebat rex. Set sanctus Kiaranus, pauperibus elimosinam
postulantibus in Christi noniine, non habens aliud, illud regis vas
tradidit eis. Hoc audiens rex iratus est nimis, et iussit ut sanctus
Kiaranus in suo seruicio captiuus esset. Pro qua itaque causa beatus
Kiaranus in captiuitatem ductus est, et erat seruus in domo regis
Furbithi ; et impositum est ei opus pro asperitate, id est ut molam
cotidie ad farinam faciendam verteret. Set mirabiliter sanctus Kiara-
nus sedens legebat iuxta molam, et mola sola absque manu quidem
hominis velociter currebat, et molebat coram omnibus farinam.
Angeli enim Dei pro sancto Kyarano molebant, et homines eos non
videbant. Et non post multum tempus quidam homo de regione
Mumenie, id est de gente na n-Desi, qui vocabatur Hiernanus,
stimulatus diuino nutu, venit cum duobus vasculis optimis illius regis
vasculo similibus, eiusdem generis, eiusdem vtilitatis, et obtulit ea in
elymosinam sancto Kiarano. Audiens rex miraculum de mola,

• = S § 8 ; L 4095 ff., which agree in giving a rather different version of the
incident.

204 VITAE SANCTORVM HIBERNIAE

recepit illa duo uascula, deditque libertatem suam sancto Kiarano.
Ante enim per iram mercedem noluit accipere pro eo. Et sic sanctus
Kiaranus de seruitute regis liberatus est. Et benedixit sanctus
Kiaranus illum hominem cum sua nacione, per quem ipse suam
libertatem invenit.

xii. Quodam' die cum sanctus Kieranus [esset] in loco qui dicitur
Cluain inn Sythe, vidit nauim super flumen positam, et zabulum super
ripam fluminis ; et erat in eo rota de uirgis contexta plena spicis
igne supposito, ut siccarentur ad triturandum secundum morem occi-
dentalium, id est Britanie et Hybernie. Et dixit sanctus Kyaranus
prophetice sociis suis secrete : ' Illa nauis que est super aquas hodie
comburetur, et zabulum quod est super terram mergetur.' Illis
contradicentibus et admirantibus, ait eis : ' Expectate modicum, et
videbitis oculis vestris.' Et ilico illa nauicula de aqua super terram
eleuata est, et posita in canapam, ut rime et fracture eius ibi coniun-
f- 145'' gerentur. Et accenso rogo, illa cana|ba combusta est, et nauis in
medio eius similiter combusta est. Zabulum autem eruentes viri
fortes e terra, proiecerunt illiid de ripa in flumen, sicut famulus
Domini prophetauit -. Audientes et videntes talem prophetiam de
rebus contrariis, Christo gloriam dederunt qui tale donum dat seruis
suis.

xiii. Alio' die cum sanctus Kiaranus de agris in domum suam
venisset, homines in obuiam eius venerunt. Quibus ipse ait: 'Vnde
modo venistis?' Illi dixerunt : 'A domo Beoedi artificis venimus
modo.' Ait eis : ' Numquid ibi pro Christo congruam leticiam in-
venistis?' Illi dixerunt: ' Non. Mulierem autem illic reperimus
asperam, que nobis potum tantum pro hospitalitate non dedit.' Hoc
audiens sanctus Kyaranus benedixit eis, et venit velociter ad domum
suam, et intrans domum neminem in ea invenit, oc[c]upati enim
erant foris homines eius in operibus. Tunc beatus Kyaranus, zelo
Dei commotus, omnem cibum, quem invenit in domo parentum,
dissipauit ; lac iam super terram effudit, butirum cum stercore ouium
commiscuit, panem canibus proiecit, ita ut nemini prodesset. Indi-
cabat enim rectum esse ut quod pro Christi nomine hospitibus non
est datum, in perditionem ab hominibus daretur, ne talis cibus
commederetur. Post paululum mater eius venit, et videns domum
suam ita conuersam, voluit vlulare ; mirabatur enim ualde quid
domui sue accidit. Et ponens sanctus Kiaranus racionem, illa sedata
est, promisitque emendacionem ; et multi audiencium caritatiui
effecti sunt.

' = L 4297 ff.. aecording to which this incident took place in Arran (after
§ XX infraj. " According to L the wind blew it into the sea. ^ =S § 10.

VITA SANCTI CIARANI DE CLUAIN 205

xiv. Alio ' die, cum sanctus Kyaranus in curru cum patre suo
sederet, axis currus in duas partes confractus est in campi medio ;
et contristatus est pater sancti cum suis. Tunc sanctus Kyeranus
bcncdixit axem, et statim reintegratus est sicut prius fucrat; et
postea per totam diem in curru prospere abierunt.

XV. Post' hoc sanctus Kyaranus voluit relinquere parentes suos,
et ad scoiam sancti Finniani exire, qui erat vir sapiens, pollens in
omni sanctitate, ut in illa cum ceteris sanctis Hybernie, qui erant
ibi, scripturas legeret. Postulauitque a parentibus suis ut vac[c]a
sibi ad scolam duceretur, causa lactis eius pro sustentacione eius ;
set mater eius hoc renuit, dicens: ' Alii qui sunt in illa scola vac[c]as
non habent.' Tunc, accepta licentia et benedictione parentum (set
matri displicebat, volebat enim eum secum semper habere), sanctus
Kyaranus perrexit in viam suam ; et veniens ad armentum parentum
suorum benedixit vnani vac[c]am, et iussit ei in nomine Domini,
ut sequeretur se. Et statim ipsa vac[c]a secuta est eum cum vitulo
suo nuper nato, et quocunque ipse ibat, vac[c]a post eum ambulabat
usque ad ciuitatem Cluain Irayrd, que est in confinio Laginensium
et nepotum Neill, set tamen in terra nepotum Neill ipsa ciuitas
est posita. Cumque sanctus Kyeranus illic'' peruenisset, faciebat
terminum in pasturis inter illam vac[c]am et vitulum suum 'de baculo
suo' ; et nec illi vllo modo ausi sunt vnquam transire vestigia baculi
sancti, et nec transibant illud ; set uac[c]a lambebat vitulum suum
trans uestigium baculi, et congruis horis in|tacto lacte veniebant in f. 146"
domum suam. Et illa vac[c]a fusca erat, que uocabatur Odhiir
Kyarain, cuius fama semper manet in Hibernia; ipsa enim copiam
lactis maximam habebat incredibiliter hoc tempore, et lac eius cotidie
inter scolam diuidebatur, et sufficiebat multis. Pellis itaque eius
usque hodie honorifice in ciuitate sancti Kiarani manet ; miracula
enim gratia Dei per illud fiunt. Et hanc gratiam pre omnibus
maiorem habet, sicut veteres sancti, id est discipuli sancti Kiarani,
nobis tradiderunt, quia diuinitus ostensum est, quod omnis homo
qui mortuus fuerit super eam, vitam eternam cum Christo possidebit.

In scola* iam sanctissimi magistri Finniani plures sancti Hybernie
erant ; id est duo sancti Kiarani et duo sancti Brendani, et Columba
aliique multi ; et vnusquisque eorum in die suo molam propriis
manibus molebat ; set angeli Dei pro sancto Kiarano molebant, sicut
ei fecerunt in sua captiuitate.

xvi. FiLiA regis Temorie ' ducta est ad sanctum Finnianum, ut
apud sanctum Dei psalmos et alias scripturas legeret, et votum

> =S § II. 2 =S § 12; Ri f. 91'-, R=f. 128"; L 4103 ff.; in R this

follows immediately on § iii. supra. ^ ad sacrum coUegium sancti

Fynniani R. • =S§ 13; L^iigff. ^ =L 4128 ff., vvhich calls him

king of Cualann.

2o6 VITAE SANCTORVM HIBERNIAE

virginitatis promitteret ; et illa promittente sua sponte virginitatem
suam Ciinsto obseruare, pater Finnianus ait sancto Kiarano : ' Fili,
legat apud te ista virgo ancilla Christi, filia regis terreni, interini,
quousque cella uirginum sit ei edificata.' Quod opus sanctus Kiaranus
obediens accepit ; et legit apud eum uirgo psalmos et alias lecciones.
Et cum sanctus pater Finnianus illam uirginem in cellam et alias
sanctas uirgines constitueret, patres beati interrogauerunt sanctum
Kiaranum de moribus et honestate eius ; dixitque eis Kiaranus :
' Vere nec honestatem morum necque corporis cognosco ; quia nouit
Deus quod nunquam faciem eius vidi, necque aliquid de ea, nisi
inferiorem partem vestimentorum eius quando a parentibus suis ve-
niebat ; necque aliquid coIIoqu[u]tus sum cum ea nisi suam leccionem
tantum.' Illa enim commedebat et dormiebat apud quandam sanctam
viduam. Et uirgo similiter testimonium de sancto Kiarano dice-
bat. Multi iam per alia testimonia eorum in uera religione firmati
sunt.

xvii. Sanctus' Kiaranus euangelium Mathei apud sanctum patrcm
Finnianum cum aliis legebat ; et cum peruenisset in medio libri vbi
dicitur : ' Omnia quecumque vvltis ut faciant uobis homines, ita et
vos facite illis -,' dixit sanctus Kiaranus ad sanctum Finnianum :
' Pater, sufficit mihi hoc dimidium huius libri quod legi, ut illud opere
compleam, et vere sufficit mihi ad docendum hec sola sententia.'
Tunc vnus de scola ait ad omnes : ' Ex hac hora congruum nomen
est Kiarano Leath Mallia ' (id est dimedium Mathei). Cui sanctus
senior Finnianus: ' Non ; set congruum nomen ei est Lcath n-Einnn'
(id est dimedium Hibernie); ' parrochia enim eius per medium
Hibernie dilatabitur.' Et hec prophetia multam invidiam contra
sanctum Kiaranum suscitauit.

xviii. Auo'' die, cum sanctus Kieranus solus esset in cella sua*,
venit ad mensam ut cibum sumeret, et volens post benedictionem
gustare, dixit : ' Benedicite.' Vidensque quod nullus respondit :
f. 146 ' ' Dominus,' | surrexit a mensa, nichil manducans. Similiter crastina
die fecit, surgens adhuc a mensa sine commestione. Tercio uero die
sic triduo ieiunus veniens ad mensam, dixit : ' Benedicite ; ' et ecce
uox de celo dixit ei : ' Dominus benedicat tibi, lasse Kiarane ; grauis
est iam peticio tua. Sufficit enim homini, cum sit solus, cibum suum
in nomine Dei summi benedicere, et postea sumere.' Et sic sanctus
Kiaranus gratias agens, panem tertio die commedit ^.

xix. QuoDAM * tempore perrexit ad regem Themorie, qui uocabatur
Tuathal Maelgharb, eo quod esset asper, ut liberaret quandam femi-

' cf. L 4142, which gives a difTerent version. ^ Matt. vii. 12. ^ = S § 9.
* cum . . . solus iter ageret S. ^ et . . . iter impleuit S add. ' = R' f. 91 '',
R' f. 128'' ; L 4267 ff. In R § xix runs thus : ' Una dierum ad regem quendam,

VITA SANCTI CIARANI DE CLUAIN 207

nam scruitiiti initiste rctentam apud regcm illum ; set rex non dimisit

ei feminam. Tunc sanctus Kiaranus bencdixit illam, et preccpit ei

ut sccum ad suos pergerct. At illa statim surgens de domo regis

intcr turbas hominum perrexit, et nemo illorum eam vidit, donec

ipsa ad amicos suos incolumis peruenit. De hoc rex cum ceteris

mirabilia Dei multum mirabantur.

XX. Alia ' vice intrauit sanctus Kyaranus regionem cuiusdam ducis

Connactorum-, ut simili modo quandam muHerem sibi non recte

seruientem ab eo postularet ; sedensque ibi sanctus Kiaranus, 'ecce'

tres viri cum tribus donis in elemosinam venerunt ad eum ; id est

vnus vac[c]am, alter sagum, alius sartaginem ei obtulerunt ; et hec

tria dona iHco sanctus Kyeranus pauperibus se rogantibus coram

duce dedit. In eadem iam hora pro hiis donis alia maiora recepit

coram duce ; videlicet pro sartagine cacabum trium metretarum, et

pro vno sago duodecim saga, et pro vna vac[c]a duodecim vacce ab

aliis oblate sunt ei. Que sanctus Kiaranus aliis viris sanctis prope

habitantibus misit. Hec omnia videns dux iHe benigne largitus est

muherem illani sancto Kiarano liberam, que gaudens et gratias agens

ad sua exiuit ^.

Tuath[a]Ium nomine, pro cuiusdam ancille liberacione intercessurus accessit.
Cumque regem deuote pro ea rogaret, ac preces famuli Dei quasi deliramenta
sperneret, nouam artem liberacionis eiusdem cogitans. semet ipsum regi
seruiturum pro ipsa decreuit. Veniente autem eo domum in qua puella molebat,
clause iam fores illi patuerunt. Intransque, alterum se illi Paulinum episcopum
exhibuit. Nec mora, rex iilam emancipauit, et insuper Dei famulo suum
indumentum donauit. Quod ille accipiens, continuo pauperibus distribuit.'
The reference to Bede, H. E. ii. 12, should be noted. L resembles R, but is
shorter. * = L 4272 ff. ^ i. Furbaidi L ; cf § x supra. ^ Instead of

§ XX R has the following : Nocte quadam contigit, ut eum doctor egregius
Finnianus cum annona frumenti ad molendinum transmitteret. Regulus uero
quidam prope habitans, quendam de discipulis uiri Dei illuc aduenisse intelligens,
carnes et ceruisiam ei per ministrum destinauit. Cumque illi exenium tanti uiri
presentaret, respondit ipse : * Vt commune,' inquit, *sit fratribus, totum in os
molendini proice.' Quod cum nuncius compleret, in farinam totum mutatum
est. Quo audito, rex uillam, in qua manebat, cum omnibus bonis suis in per-
petuum dedit illi. Set Keranus suo condonauit magistro. Ibidem enim
monasterium postea constructum est. Panis uero de illa farina factus, uelut
caro et ceruisia fratribus sapiebat, et eos sic recreabat. (R^ f 93**? R^ f 128'' ;
cf. L 4161 ff., which. however, expandsand adds. R then continues.) Transacto
autem temporis spacio, accepta magistri sui licentia et benedictione, ad sanctum
Nynnidum in quadam insula [sic S ; silua R' R- ; Colgan cites this passage in
AA. SS. p. 113" with the false reading siliia. The island is Inis Maighe Samh,
or Inishmacsaint ; cf. Mart, Don. Jan. 18] stagni Erny commorantem properauit.
Then comes the raising of the three murdered monks ( = S % 14), and then the
incidents given in §§ v and vi supra ; after which is added (R^ f. 92*^, R- f. 129**) :
Alio tempore, solo eo in insula illa relicto, pauperem quendam audiuit in portu,
ignem sibi dari rogantem. Erat enim iam frigidum tempus ; set ratem non
habuit, ut pauperis peticioni, licet multum desideraret, satisfaceret. Et quia
caritas omnia sustinet, ticionem ardentem in stagnum proiecit, et feruore [-rem
MSS.] dilectionis mittentis in aquis preualente [lens MSS.], ad pauperem usque
peruenit. Aliquando uero ibidem moratus homo Dei, cum licentia Nynnidi ad
sanctum Endeum Arnensem abbatem properauit ; and so continues with § xxi.

2o8 VITAE SANCTORVM HIBERNIAE

xxi. PosT^ hec sanctus Kiaranus perrexit ad insulam nomine Ara,
que est in occeano ad occassum vltra Hyberniam aliquo spacio. Et
ipsa insula semperab Hybernia hiabitatur, in qua multitudosanctorum
virorum manet, et innumerabiles sancti, omnibus incogniti nisi soli
Deo omnipotenti, ibi iacent. Et multis diebus in duro seruicio
sanctus Kyranus sub sanctissimo abbate Henna liabitauit, et magna
miracula per eum ibi ostensa sunt, et opera sanctitatis adhuc in ea
narrantur. Cumque ibi esset sanctus Kiaranus visionem hanc mira-
bilem vidit ; similem quoque visionem sanctus Enna vidit ; id est
arborem magnam fructiferamque super ripam fluminis Synna in
medio Hibernie, cuius vmbra protegebat Hiberniam omni parte ; et
rami eius vltra Hiberniam fluebant in mare. Crastino autem die
sanctus Kiaranus istam visionem sancto Enna narrauit, quam statim
sanctus pater Enna interpretatus est, dicens : ' Arbor illa fructifera
quam vidisti, et ego similiter vidi, tu ipse es, fili mi, qui coram Deo
et hominibus magnus eris ; et honor tuus Hiberniam complebit, et
vmbra adiutorii pietatis et gratie tue proteget* eam a demonibus,
plagis, et periculis, et fructus tuus pluriniis longe lateque proficiet.
f. 146° Ex imperio ergo Dei | vade tu sine mora ad locum in quo erit
resurreccio tua, qui tibi a Deo ostensus erit, ut multis ibi proficias.'
Et ibi sanctus Kiaranus consecratus est sacerdos ; et postea ex
iussione sancti patris Enna, et cum eius oracione et benediccione et
omnium sanctorum qui in illa insula Ara erant, sanctus Kiaranus
venit ad Hyberniam.

xxii. OuoDAM^ die iter agens sanctus Kyaranus, occurrit ei in via
quidam pauper, et peciit ahquid ab eo in elimosinam, et dedit ei
sanctus Kyaranus cassulam suam ; ipse autem postea ibat in pallio
tantum. Declinauitque iter suum ad insulam Cathi*, que est in ostio
occiani contra occassum, in freto silicet Luimnich, inter regiones
Kiarraighi et Corco Baiscind possita; in qua senex sanctissimus
Senanus erat, qui primus in illa insula habitauit. Bestia enim
venenosa et valde nociua ab antiquis temporibus ipsam insulam sola
possidebat, quam sanctus Senanus in virtute Dei inde longe ad
quoddam stagnum expulsit ; et est clara et sancta ciuitas hodie in
illa insula in honore sancti Senani. Cumque appropinquaret sanctus
Kiaranus ad illam insulam Cathi, sanctus Senanus spiritu previdit
aduentum eius et nuditatem, et misit nauigium ad eum portandum
in insulam, et accipiens casulam oc[c]uIte ipse in manibus suis, exiit
in obuiam eius ad portum insule. Vidensque beatissimus Senanus
sanctum Kyaranum ad se iii pallio venientem, increpauit eum iocu-
lariter, dicens : ' Nonne pudor est, quod sacerdos in vno pallio sine

> =L4289ff. ; RiR^u. s. " proproteget m. pr. ' =Rif. 92'',

R2 f. 129 <■ ; L 4305 ff. * Cathaci R.

VITA SANCTI CIARANI DE CLUAIN 209

ciicullo ambulat'?' Cui sanctus Kiaranus, subridens, ait: 'Hec
nuditas mea mox consolacionem recipiet; nam cassula mihi esi sub
uestimento senioris mei Senani.' Et inansit sanctus Kiaranus per
aiiquot dies apud sanctum Senanum in diuinis misteriis uacantes ; et
societatem et fraternitatem inter se fecerunt. Et postea sanctus
Kiaranus in osculo pacis in viam suam perrexit.

xxiii. Veniens- iam beatus Kiaranus a sancto Senano exiit ad
fratres suos Luchennum^ et Odranum, qui habitabant in cella que
dicitur Yseal, id est ymus locus ; et habitauit cum eis ad tempus.
Et fratres sui constituerunt sanctum Kiaranum elimosinarium suum,
et magistrum hospitum. Luchennus autem, qui fuit senior etate,
abbas illius loci erat, et Odranus' prior. Aliquando, legente sancto
Kiarano foris in agro^ contra solem, subito vidit hospites lassos
hospicium intrantes ; consurgensque ipse cito, librum suum oblitus
est foris apertum usque in crastinum. Et ipse constituens hospites
in domo, et pedes eorum lauans, ac diligenter ministrans eis, nox
interim aduenit. In illa silicet nocte magna pluuia pluit ; set Dei
nutu liber apertus inuentus est siccus et aridus ; nulla enim gutta
pluuie tetigit eum, et tota terra humida erat in circuitu eius. De hoc
sanctus Kiaranus cum suis fratribus laudes Christo persoluit.

sxiv. luxTA* illum locum sancti Kiarani quedam insula in quodam
stagno erat, in qua quidam dominus cum suis satellitibus in sua
municione habitabat ; et clamor et tumultus eorum oraciones sancto-
rum in sua cella impediebant. Hoc videns sanctus Kyeranus, exiit
ad oram stagni, et orauit ad Dominum ibi, ut aliquid solacii ab | illa f. 146''
insula daret eis. Et sequenti nocte mota est illa insula cum suo
stagno diuina potentia longius in alium locum, ubi clamor wlgi illius
insule non perueniebat ad sanctos Dei. Et videtur usque hodie
locus stagni, vbi prius fuerat, pars arenosa, et pars humida in signuin
uirtutis.

XXV. Quodam' die, cum operatus esset sanctus Kiaranus foris in

agro, venit ad eum pauper quidam rogans sibi elemosinam dari.

In illa hora currus cum duobus equis a quodam domino, id est filio

Crimthanni', sancto Kiarano oblatus est ; quos equos cum curru

jsanctus Kiaranus illi pauperi dedit. Deinde' cum fratres sancti

1 Kiarani non possent magnitatem caritatis ipsius sustinere, ipse enim

lcotidie substantiam eorum pauperibus diuidebat, dixerunt ei: 'Frater,

Irecede a nobis ; iam non possumus simul tecum esse in vno loco,

„ * Marginal note in M : Sacerdotes olim cucullati. '^ =R' u.s., R'^ f. 129* ;
IL 4317 ff. 3 ad cellam . . . Luctigerii Ri, Luctigerini R^. ■• MS. ordinarius.
|p in cimitherio R. « = Ri f. 93 «, R^ u. s. ; L 4327 ff. ' = Ri R= u. s. ;

. 4324 f. * iEnghus mac Crimthain L ; cf. § ii supra. ' = L 4332 fl'.

•LL'MMKR. P

2IO VITAE SANCTORVM HIBERNIAE

et fratres nostros Deo seruare et nutrire, pre nimia largitate tua.'
Quibus' sanctus Kiaranus respondit : ' Si ergo in isto loco mansissem
non Ysseal' (id est ymus) 'esset; id est non paruus set altus, id
est magnus et honorabilis.' Hiis dictis, benedixit sanctus Kiaranus
fratribus suis, et accipiens cetlias suas cum libris in humeris suis,
perrexit inde ; et egressus pusillum a loco, occurrit ei in via ceruus
mitissime expectans. Sanctus ipse Kiaranus posuit cethas suas super
eum ; et quocumque ceruus ibat, beatus Kiaranus sequebatur eum.
Et perueniens ceruus ad stagnum Rii, quod est in oriente Connach-
torum, stetit contra insulam Angin, que est in illo stagno. Tunc
sanctus Kyaranus intellexit, quod ad insulam illam se Dominus
uocasset ; et dimittens ceruum cum benediccione, intrauit illam in-
sulam, et habitauit ibi. Et audita fama sanctitatis eius, longe lateque
vndique convenerunt ad eum boni homines, et fecit sanctus Kiaranus
eos monachos suos. Multeque elimosine de diuersis rebus sancto
Kiarano cum suis a fidelibus dabantur. Set quidam presbyter, nomine
DanieP, ad quem insula Angin pertinebat, invidia diaboli instinctus,
cepit sanctum Kyaranum cum suis de illa insula fortiter expellere.
Sanctus uero Kiaranus, volens benefacere suo persecutori, misit ei
per legatos fideles donum regium, quod sibi datum est in elymo-
sinam, id est antilum aureum bene ornatum. Quod presbyter videns,
in primis renuit accipere ; set postea, suadentibus viris fidelibus,
gratulanter accepit. Et uenit ipse presbyter Daniel, repletus Dei
gratia, et insulam Angin, que erat in sua pos[s]essione, Deo et sancto
Kiarano in eternum obtulit.

xxvi. Alio' die cum esset sanctus Kiaranus in illa insula Angin,
audiens uocem hominis insulam volentis intrare in portu, dixit
fratribus suis : ' Ite, fratres mei, et materiam abbatis vestri post me
huc adducite.' Fratres autem, cito nauigantes, invenerunt adole-
scentulum laicum* in portu, quem despicientes reliquerunt ibi ; et
reuersi, dixerunt ad sanctum Kiaranum : ' Neminem ibi invenimus,
nisi puerum Iaicum,qui in siluis errauit profugus ; hicclamat in portu,
cuius rusticitas longe est ab abbacia.' Quibus sanctus Kiaranus ait :
' Nauigate sine mora, et adducite eum cicius ; quia, Domino mihi
reuelante, ex uoce eius agnoui quod ipse post me abbas vester erit.'
f. 147 " Hoc audientes fratres, ilico | adduxerunt eum ; et sanctus Kiaranus
illum totondit, et sedule legit apud eum, et replebatur gratia Dei
de die in diem ; qui post beatissimum Kiaranum sanctus abbas fuit.
Ipse enim est beatus Aengus fihus Luigse''.

^ Quibus ipse acquiesce[n]s, et uale in Domino faciens, ad insulam quandam
se transtulit, nomine Anginam R ; which substitutes for the remainder of the
section a long discourse on Ciaran's virtues. ^ do Breatnaibh dho L, i. e. he
was a Briton. » = R' f. 93'', R'' f. 129'' ; L 4349 S. * illiteratura R.

' Enna [v. I. Oenu] mac hui Laigsi L ; Oenius R.

VITA SANCTI CIARANI DE CLUAIN 211

xxvii. Euangelium' sancti Kierani a quodam fratre illud habente
in nauigio incaute in stagnum cecidit, et multo tempore erat in eo
sub aquis, et non inuentum est. Die autcm quadam estiuo tempore
vacce intrauerunt stagnum, ut pro nimio ardore se in aquis rcfrigera-
rent ; cumque de lacu redissent vac[c]e, sarcina cetfie, que erat de
pelle facta, in qua ciiangelium positum erat, circa pcdem vacce
adhcsit, ct sic vacca in pede cetham traxit secum ad terram ; et
inuentus est liber cuangelii in cetha pellicea putrifacta siccus, et
aridus, atque candidus, sine vllo humore, acsi conditus esset in
biblioteca. De hoc sanctus Kiaranus cum suis gauissus est ^.

xxviii. Post' hec quidam vir de Mumonia, silicet de gente Corco
Bascind, nomine Donnanus, venit ad sanctum Kia'ra'num in insula
Angin manentem. Cui quodam die sanctus Kiaranus ait : ' Quid
queris, pater, islis finibus ? ' Sanctus Donnanus respondit : ' Quero,
domine, locum ad manendum.vbi Christo seruiam in peregrinacione.'
Dixitei sanctusKiaranus: 'Mane,pater,in istoloco; egoenim vadamad
alium locum quendam ; scio enim quia non est hic resurrectio mea.'
Tunc sanctus Kyaranus insulam Angin cum supellictili sancto
Donnano concessit, et venit ad locum qui dicitur Ard Mantain,
iuxta flummen Sinna; et nolens in loco illo habitare, dixit : ' Nolo
habitare in isto loco ; habundancia enim magna huius seculi hic erit,
et mundana iocunditas ; et difficile anime discipulorum meorum ad
celum poterunt ire, si hic habitauero ; locus enim iste ad seculares
pertinet.' Postea reliquit sanctus Kiaranus locum illum, et venit ad
locum qui quondam dicebatur Tj'prait *, modo autem Cluain meic
Nois vocatur^ Et veniens ad ipsum locum, dixit : ' Hic habitabo ;
multe enim anime in hoc loco exibunt ad regnum Dei ; et in hoc loco
mea resurreccio erit.' Deinde beatissimus Kiaranus cum suis habi-
tauit, et cepit magnum monasterium ibi fundare ; et multi vndique
veniebant ad eum, et parrochia eius per circuitum multum dilatata
est ; et nomen sancti Kiarani per totam Hiberniam multum celebratur.
Et clara ac sancta ciuitas in ipso loco in honore sancti Kiarani
creuit, cuius nomen Cluain meic Nois vocatur; que est in occidentali
plaga regionis Nepotum Neill super ripam orientalem fluminis
Synna, contra provinchiam Connactorum ; in qua siue reges siue
duces nepotum Neill et Connactorum apud sanctum Kiaranum
isepeliuntur. Flumen enim Synna, quod est fructiferum ualde in

iuersis piscibus, regiones Neill, id est Midhi, et provinchiam
Connactorum diuidit. Et volens sanctus Kiaranus ponere tignam
suis manibus in primo edificio illius ciuitatis, magus quidam dixit

= L 4356 ff. 2 Hence the place called Port in t-Sosceoil (i.e. Portiis

Euangelii) in Hare Island L. ^ = Ri R^ u. s. ; L 4361 ff., which adds

leveral particulars. < Ard Tiprat L, probably rightly. ^ Cluaynensis

ippellatur ciuitas R ; which omils the rest of the section.

212 VITAE SANCTORVM HIBERNIAE

ei : ' Hora ista non est bona ad incipiendum ; signum enim huius
hore contrarium principiis edificiorum est '.' Tunc ipse sanctus
Kiaranus posuit tignam in angulo domus, dicens : ' Contra signum
tuum figo tignam istam in terram, mage, quia de arte magorum non
f- '^''curo; set in nomine Domini mei, lesu Christi, omnia opera | mea
facio.' De hoc ille magus cum suis fidem sancti Kiarani in Deo suo
admirans, laudauit.

xxix. CuM ' essetsanctus Kiaranus in sua ciuitate Cluain meic Nois,
optima cassula aquodam homine oblata est ei in elimosinam ; et voluit
sanctus Kyaranus illam predicto sancto seniori Senano in insulam Cathi
manenti mittere ; set non potuit statim invenire conductum, quia longa
via, et aspera, atque difficilis, per confinia diuersarum regionum a
ciuitate sancti Kiarani Cluain meic Nois, que est in medio Hybernie,
usque ad insulam Cathi in ostio occeani positam. Tunc, iubente sancto
Kiarano, posita est cassula super flumen Synna, et dimissa est sola
cum flumine, et pefuenit sicca super aquas usque ad insulam Cathi ;
et nemo vidit eam, dum peruenit illuc. Flumen iam Synna a ciuitate
Cluain meic Nois vadit in freto Luimnich, in quo insula Cathi constat.
Et ait sanctus Senanus fratribus suis repletus spiritu prophetie :
' Ite ad litus maris, et hospitem ibi sedentein, donum viri Dei, ad
nos cum honore deducite.' Fratres autem, nichil interrogantes,
perrexerunt ad mare, et invenerunt ibi cassulam siccam et aridam ;
intacta enim erat ab aquis. Et accipiens eam, sanctus senex
Senanus gratias egit Deo ; et erat in custodia venerabili illa cassula
apud sanctum Senanum, quasi diadema sanctum.

XXX. QuiDAM ^ puer de familia sancti Kiarani, qui dicebatur Crithir
Cluana^, eo quod ipse erat ingeniossus, set ipse noci[u]us et petulcus,
fugit a sancto Kiarano ad ciuitatem Saigyr, in aquilonali Mumonie
plaga, id est in terra Hele positam, ad alium Kiaranum sanctissimum
senem episcopum. Et inanens ille puer apud sanctum episcopum per
aliquot dies, more suo diabolico accepit potum fratrum, et effudit super
ignem, et extinxit inde ignem consecratum^ Et sanctus senex Kiara-
nus nolebat ignein alium in suo monasterio, nisi consecratum ignem
a pascha usque ad pascha sine extinccione. Et audiens sanctus senex
Kiaranus quod fecit puer Crithir", valde displicuit ei, et dixit : ' Corri-
gatur inde in hoc seculo a Deo.' Ille audiens sanctum senem iratum
sibi, egressus est de ciuitate Saigyr ; et perueniens modicum spacium
a ciuitate, occurrerunt ei luppi, et occiderunt eum ; set nec corpus

1 MS. hz (habet). ^ = L 4310 ff. ' =^4424^. < i. e. Crithir of

Cluain [meic Nois] ; the MS. reads Cluana Crithire ; L has Crichid Cliiana,
but Crithir, which means Spark, is probably right. ^ isin cuchtair (i. e. in

the kitchen) (uid. L. ^ MS. Crithire.

VITA SANCTI CIARANI DE CLUAIN 213

eius tetigerunt, postquam mortuus fuit, sccundum similitudinem
inophete illius a leone occisi ^ Audiens auteni sanctus iunior
Kiaranus puerum suum apud scnem Kiaranum fuisse, perrexit ad
euin ; et illo die quo predicta facta sunt, venit ad ciuitatem Saigyr, et
receptus est cum honore dcbito a sancto sene Kiarano episcopo. Et
ait sanctus iunior Kiaranus abbas ad sanctum Kyaranum episcopum :
' Redde mihi, sancte pater, discipulum meum viuum, qui apud te
occissus est.' Cui senex sanctus Kiaranus dixit : ' Prius pedes vestros ^
lauari oportet, set ignem non habemus in monasterio, ut aqua vobis
calificetur ; et scitis quia discipulus vester ignem consecratum extinxit.
Igitur petite nobis a Deo ignem consecratum.' Tunc sanctus iunior
Kiaranus abbas, filius artificis, extendit manus suas in oracionem ad
Deum ; et ilico ignis de celo in sinum eius venit, et inde focus accensus
est in monasterio. Sanctus autem senex | Kiaranus episcopus orauit f. 147 '
ad Deum pro illo iuuene a luppis occiso, et ilico a morte crudeli ipse
surrexit sanus, apparentibus in eo cicatricibus morsuum lupporum.
Et benedicens omnibus, cibum et potum cum sanctis sumpsit ; et
postea multis diebus vixit. Tunc duo sancti Kiarani societatem et
fraternitatem inter posteros suos in celo et in terra fecerunt ; et dixe-
runt ut, si quis vellet nominare vel petere aliquid ab vno eorum, eos
ambos nominaret, et peteret ; ipsi enim audirent. Post hoc sanctus
iunior Kiaranus abbas dixit ad seniorem Kyaranum episcopum : ' In
tuo loco, pater, honor et habundancia diuiciaruni manebit.' Cui ait
sanctus senex Kiaranus episcopus : ' In tuo quoque loco, fili karissime,
vigor religionis et sapientie usque ad finem seculi constabit.' Hiis
dictis, acceptoque osculo pacis et benedictione sanctissimi senis
Kiarani episcopi, iunior sanctus Kiaranus cum suis et predicto iuuene
Crithir ad suam ciuitatem Cluain meic Nois regressus est.

xxxi. QuoDAM ' die cum fratres sancti Kiarani in messe laborarent,
per solis ardorem sustinentes sitim, miserunt ut frigida aqua eis
portaretur. Quibus sanctus Kiaranus respondit per nuncium :
' Eligite vos, fratres mei, vtrum bibetis, ut extinguatis sitim vestram
pro necessitate, an paciemini in siti vsque ad uesperam, vt
per vestrum laborem hodie in siti et sudore habundancia sit fratri-
bus qui in hoc loco futuri sunt ; et vos ipsi non eritis vacui a
mercede a Deo in celis.' Fratres responderunt : ' Nos eligimus ut
posterioribus nostris sufficiencia sit, et nos ipsi mercedem paciencie
et sitis habeamus in celo.' Et sic fratres in siti illa die leti, sole
feruente, laborauerunt. Vespere autem facto, fratres venientes
domum, voluit sanctus Kiaranus placere eis, et caritatiue eos reficere.
Et confidens in Domino, benedixit vas magnum plenum aqua ; et ilico

' 3 Reg. xiii. ' MS. -tri. ^ Ri f. 93 ", R^ f. 129'' (oraitting the story

about Columba, ; L 4402 ff.

214 VITAE SANCTORVM HIBERNIAE

sub manibus eius vinum valde optimum apparuit in vasse. Apponens-
que ipse cibaria, iussit fratribus, ut cum sobrietate corpora sua bene
reficerent, gratias Christo pro suis donis agentes. Hec est cena
sancti Kiarani fratribus suis postrema in vita sua, ipso ministrante,
nam postea paucis diebus vixit ; et ipsa cena erat ualde benignissima
et precellens omnibus cenis que facte sunt in monasterio sancti
Kiarani, sicut in hac re probatur. Post longum enini tempus, cum
sanctus Columba cum sua familiain Hiberniam abinsula Hiavenisset,
preparata est eis cena magna in monasterio sancti Kiarani in sua ciui-
tate Ciuain. Et cum ilh venissent ad cenobium sancti Kiarani, suscepti
sunt in magna hilaritate et diligentia ; et illa cena refecti sunt largis-
sime, et fama ipsius refectionis per totam ciuitatem et eius circuitum
late diuulgabatur. Cumque quidam de impericiai in domo sanctorum
seniorum qui habebant cellulam seorsum in monasterio sancti Kiarani,
loquerentur, quod nunquam in illo loco talis cena facta est, nec in
futuro esset, unus, qui erat puer viuente sancto Kiarano illic, re-
spondit : ' Nescitis vos, quod miramini ; cena enim, quam sanctus
t 147 '' Kiaranus, patronus noster, de aqua in vinum conuersa 1 fecit fratribus
suis de messe sicientibus, melior ualde erat quam ista cena. Vt hoc
vos sciatis, et credatis quia verum est, venite et videte odorem digiti
mei quo ego hauriebam vinum illud fratribus. PoIIex enim meus
trans oram calicis in quo vinum hauriebatur, tangebat liquorem ; et
ecce adhuc odor illius manet in eo.' Tunc omnes accedentes ad eum,
saciati sunt suaui et dulci odore sancti senis illius, et clamauerunt,
dicentes : ' Vere melior multum fuit cena illa, cuius odor in digito per
multum tempus manet suauissimus.' Et benedixerunt sanctum
Kiaranum, Deo laudes dantes. Et in illis diebus' quibus fratres
sancti Kyarani segetes suas mettebant, mercatores cum vino Gallorum
venerunt ad sanctum Kiaranum, et impleuerunt ingentem vas ', soli-
tanam fratrum, de vino illo, quod sanctus Kiaranus fratribus suis cum
sua benedictione dedit ■".

1 MS. Tpacia ; ? imperitis. ' This is evidently taken from another version

of the incident, in wliich the wine was supplied non-miraculously by the advent
of merchants from Gaul. The same conllation appears even more clearly in L.
^ vas vas m. pr. ^ Here R inserts the following miracles (R^ f. 93*^, R*

f. 129'') : irt Dic quadam, cum in uia inccderet, nephandissimi latrones, eum
comprehendentes, caput beati uiri radere ceperunt. Set quod peruersitas
hominis delere uoluit, diuina pietas ad magni miraculi ostensionem conuertit.
Rassorum enim capillorum loco alii statim capilli crescebant. | Quo miraculo
latrones perculsi, ad veritatis semitam sunt conuersi ; ac deinceps diuine milicie
sub tanto duce seruientes, in sancta conuersacione uitam finierunt. (li) Alio
tempore bonus pastor percora pascens, tres pauperes ei occurrerunt. Quorum
primo capam, secundo pallium, tercio tunicam contulit. Abeuntibus uero illis,
uiri quidam, secularis uite professores, adueniunt. A quibus quoniam uesti-
mentorum expertem se uideri erubuit, adiutor in oportunitatibus Dominus aqua
eum circumdedit adeo, quod preter caput nullum membrum illi uidere potuerunt.
Set postquam hic uiri transierunt, aqua illa mox disparuit [desperauit R* R"].
{c) Elapso post hoc tempore, quidam satellites diabuli uirum quendam, iuxta

VITA SANCTI CIARANI DE CLUAIN 215

xxxii. Sanxtissimus' noster patronus Kiaranus vno tantum anno
vixit in sua ciuitate Cluain. Cumque sciuit ipse diem obitus sui
appropinquare, propiictauit plorans dc malis posterioribus qui post
se in suo loco futuri essent ; et dixit quod vita corum parua esset.
Tunc fratres dixerunt ei : ' Quid ergo faciemus, pater, in tempore
malorum illorum .' Vtrum hic iuxta reliquias tuas manebimus? an ad
alia loca pergemus.'' Quibus ait sanctus Kiaranus : 'Festinate ad
alia loca pacifica, et meas reliquias relinquite quasi ossa arida cerui
in monte ; melius est enim vobis ut cum spiritu meo sitis in celo,
quam iuxta ossa mea in terra cuni scandalo esse.' Sanctus autem
Kiaranus multum corpus suum crucifigebat, et eius exemplum scribi-
mus. Ceruical lapideum sub capite semper habebat, quod vsque
hodie in monasterio sancti Kiarani manet, et ab omnibus veneratur.
Cum autem ipse infirmaretur, noluit illum lapidem a se moueri, set
iussit illum humeris suis apponi, ut laborem usque ad mortem haberet
causa in celo perpetui premii. Cum - iam hora exitus sui appropin-
quaret, iussit se portari extra domum foras, et aspiciens in celum,
dixit : ' Ardua est ista via", et hec necessaria est.' Cui fratres
dixerunt : ' Scimus quia nichil difficile est tibi, pater, set nos miseri
hanc horam multum debemus timere.' Et reductus in domum
eleuauit manum suam, et benedixit populum suum et clerum, et acccpto
sacrificio dominico, v. idus Septembris emissit spiritum, trigesimo
tercio etatis sue anno. Et ecce angeli repleuerunt viam inter celum
et terram gaudentes in obuiam sancti Kiarani. Et tercia nocte post
obitum sancti Kiarani veniens sanctissimus abbas Coemhgenus* de
provinchia Laginensium ad exequias sancti Kiarani ; et locutus est
sanctus Kiaranus ad sanctum Coemhgenum, et mutacionem vestium
fecerunt, et fraternitatem inter se et inter suos semper fecerunt. Hoc
iam diligenter longa sententia in vita ipsius Coemhgeni narratur '.

xxxiii. AuDiENs' sanctus Columba obitum sancti Kiarani dixit :
' Benedictus Deus, qui sanctissimum Kiaranuin de hoc seculo in
iuuentute sua ad se uocauit. Si enim viuus esset usque ad sene-
ctutem, invidia multorum esset contra eum ; valde enim parrochiam
Hibernie apprehenderet.' Et fecit | sanctus' Columba ympnum f. 148 <•
sancto Kiarano, et demonstrans ipse illum in ciuitate Cluain, ait ei

monasterium eius commorantem, interficere conabantur. Quem, beato uiro pro
eo orante, Deus mirabiliter eripuit. Illum [? IUi] enim eundem uirum iugulantes,
statuam quandam lapideam percuciebant. Quo tandem percepto, latrones curde
compuncti, ad pastorem animarum Queranum properant, culpam humiliter
recognoscunt, atque uite sue emendato calle, sub iugo Christi usque ad mortem
fideliter seruierunt. ' = R' f. 93'', R- f. 130" : L 4440 ff. - R omits

this beautiful storj-. ^ MS. vita ; but L sliows that via is the right reading :

' as aghasta in set sa suas,' i. e. dread is this path on high. * Altered frora

Caem-. ' Coemghen § xxviii. ® = R' 94 ", R- u. s. ; L 4472 fi". ' sanctus
bis m. pr.

2i6 VITAE SANCTORVM HIBERNIAE

cessor' sancti Kiarani : ' Clarus et laudabilis est iste ympnus; que
igitur merces tibi, pater, reddeturr' Respondit sanctus Columba :
' Date mihi duas manus meas plenas de humo sepulchri sancti patris
vestri, Kiarani ; illud enim plus volo et diligo puro auro et gemmis
preciossis.' Accipiensque sanctus Columba humum de sepulcro
sancti Kiarani, perrexit ad suam insulam Hya. Cumque sanctus
Columba in mari nauigas[s]et, orta est tempestas in mari, et nauis
trusa est ad carubdem, qui locus scotice Cori Bracayn dicitur ;
in quo est vorago periculosissima marina, in qua si que naues
intrant, non euadunt. Et incipiens vorago nauem ad se trahere,
beatus Columba partem de humo sancti Kyarani proiecit in mare-
Mirum ualde dictu ; ilico tempestas aeris, mocio fluctuum, vorago
circuire simul omnes cessauerunt, donec nauis inde longe exiuit.
Tunc sanctus Columba gratias agens Deo, dixit ad suos : ' Videte,
fratres, quantam gratiam attulit nobis humus beatissimi Kiarani.'

xxxiv. Beatissimus ^ Kiaranus viuens inter homines vitam angeli-
cam ducebat ; gratia enim Sancti Spiritus in vvltu eius coram oculis
hominum ardebat. Conversationem autem eius temporalem quis
homo poterit enarrare.' Ipse iam iuuenis etate et corpore erat, senex
autem sanctissimus mente et moribus ; in humilitate, in lenitate, in
caritate, in laboribus diurnis, in vigiliis nocturnis, et ceteris diuinis
operibus. Modo enim viuit in requie sine labore, in etate sine sene-
ctute, in sanitate sine dolore, in leticia sine merore, in pace sine hoste,
in habundancia sine egestate, in sempiterna die sine nocte, in regno
eterno sine fine, ante tribunal Christi. Qui cum Patre et Spiritu
Sancto viuit et regnat in secula seculorum. Amen.

EXPLICIT VITA SANCTI KlARANI ABBATIS DE ClUAIN MEIC NoIS

1 'uel successor ', m. sec. ' =L 4484 ff. ; instead of this section R^ R^

give a hymn (printed from these MSS. in Bernard and Atkinson's edition of the
Liber Hymnorum ii. 219J with the rubric ' metrum de eo sic '.

Viia sanrti (Ciarani rpisropi tir ^aigir

Incipit' sancti Kyarani episcopi et confessoris^ vita

i. Beatissimus ' episcopus Kyaranus* Hybernie sanctorum pri-f. 106'
mogenitus de occidentali plaga Laginensium, que dicitur Osraygi^
oriundus fuit. In tempore quo ipse natus est, omnes Hybernenses '
gentiles erant. Pater eius uocabatur Lugneus, qui erat de nobiliori-
bus gentis Osraigi ; mater uero Liadain " dicebatur, que orta est de
australi plaga IVIumenensium, id est de gente que dicitur Corcu
Laiglidhe '. Mater iam eius, antequam ipsum conciperet, vidit in
sompnis stellam in os suum cadere. Et hoc narrans magis, illi
dixerunt ei : ' Paries filium qui erit uir venerabilis, cuius fama et
uirtus per totam Hyberniam usque ad finem mundi erit.' Deinde
conceptus est electus Dei Kyaranus, natusque et nutritus est in
regione Corca Laighdhe, videlicet in Clera insula. Vere enim ex
utero matris sue elegit eum Deus ; quia cum esset nomen Christi tunc
in Hybernia inauditum, rigor Christiane religiositatis in eo ilico cepit
oriri. Mirabantur iam parentes eius, et omnes qui eum videbant,
de sobrietate mentis eius, de pietate nature, de dulcedine eloquii, de
ieiuniis oportunis, de consiliis perfectis, et de ceteris que ad sanctos
uiros pertinent.

ii. Qu.\DAM ' die ibi in predicta insula Clera inicium miraculorum
sancti Kyarani hoc modo diuinitus factum est. Cum iam ipse esset
ibi puer, miluus ex aere descendens auiculam quandam super nidum
suum cubantem coram sancto Kj'arano apprehendit, et in suis ungulis
sursum in aerem rapuit. Hoc videns puer beatus '°, nimis de hac
miseria doluit, et orans pro rapta, ilico rapax cum preda rediit, et
auiculam semiviuam wlneratam ante se posuit. Que misera statim
in conspectu piissimi pueri secundum uelle cordis eius Dei gratia
sanata est ; et cum gaudio super nidum incolumis ante sanctum
cubauit.

iii. Triginta ^' annis sanctus Kyaranus in sanctitate et integritate f. 106''
corporis et anime in Hybernia habitauit sine baptismo ^' ; quia gentiles

' On the lower margin of M is an Irish pedigree agreeing almost exactly with
that in LL. 352''. 2 pontificis de Saygir R. » =S §§ i, 2 ; R^ f. 199'' ;

Capg. ii. 320 ; Du. c. i. * Piranus qui . . . Keranus vocatur Capg.

' -raigi T. ^' Hi- T. ' Lidania S R ; ex patre Domuel et matre

Wingella Capg. ^ .(jg x. ' = S § 2 ; R* u. s. Capg. u. s. ; not in Du.

1» beatus puer T. " ■= S § 3 ; R^, Capg. u. s. Du. cc. i, a. " per annos

, multos catecuminus perseuerans R S.

2i8 VITAE SANCTORVM HIBERNIAE

tunc erant Hybernenses *, sicut supra diximus. Set tamen, inspirante
Sancto Spiritu in suo sancto famulo Kyarano, religiosus perfectusque
in moribus ipse viuebat. Et audiens famam Chiristiane religionis in
urbe Roma esse, deseruit Hyberniam, et adiuit Romam. Perueniens-
que ^ illuc, baptissatus est, et doctus in fide catholica ; ibique viginti "
annis mansit, legens diuinas scripturas, librosque earum colligens,
ecclesiasticas regulas sedulus discens. Et uidens populus Romanus
sapienciam et prudenciam, religiositatem et fidem viri Dei Kyarani,
ibi ordinatus est episcopus ; et deinde missus est ad patriam suam
Hyberniam*. Et occurrit ei 'in via' in Italia sanctus Patricius, arci-
episcopus tocius Hybernie, et videntes se inuicem, sancti Dei gauisi
sunt. Tunc sanctus Patricius non erat episcopus, set postea a Cele-
stino papa ordinatus est arciepiscopus, et missus est ad predicandum
in Hyberniam. Cui iam, quamuis alii sancti ante se erant in Hy-
bernia, Deus custodiuit magisterium et omnem arciepiscopatum
Hybernie ; quia per neminem reges uel duces Hybernie ante
Patricium Deo crediderunt. Et ait Patricius ad Kyaranum : ' Vade
ad Hyberniam ante me ; et adi^fontem in medio Hybernie in con-
finio australium et aquilonalium Hybernensium, qui uocatur Fuaran^
et constitue ibi monasterium ; quia illic honor tuus et resurrectio
tua erit.' Cui sanctus Kyaranus dixit : ' Locus, in quo ille fons con-
stat, ignotus est mihi.' Respondit ei sanctus Patricius : ' Care
frater, perges tu securus, et Dominus tecum erit ; et accipe hoc
cymbalum socium yteneris, quod erit mutum usque dum per-
uenias ad predictum fontem. Et cum illuc perueneris, cymbalum
tuum dabit claram uocem, et sonabit dulciter. Et post triginta annos
ego ad te ueniam in illo loco.' Et osculantes et benedicentes se
inuicem serui Dei, sanctus Kyaranus iter suum direxit ad Hyberniam.
Beatus autem Patricius mansit in Ytalia. Ab illo die cymbalum
sancti Kyarani mutum sine uoce ulla erat, donec peruenit ad fontem
P"uaran, sicut predixit sanctus Patricius.

iv. Veniens' sanctus Kyaranus in Hyberniam, Deus direxit eum ad
fontem Fuaran, et ibi ilico cymbalum viri Dei aperta uoce lucide
clamauit, quod cymbalum barthanus Kyarani uocatur", et habetur
cum magno honore in ciuitate et in tota parrochia sancti Kyarani;
Ducitur enim per regiones ad coniuraciones principum, ad defen-
sionem pauperum, et ad exactionem tributorum monasterii sancti

* Hi- T ; here the fragment in T ends. ^ Here Br. begins. ' quin-

decim Capg. * S R omit the rest of the section ; and also §§ iv-vi.

^ MS. adii. ** Waran Capg. fi. e. uuaran). ' =Capg. ii. 321 ; Br. c. i^J

Du. c. 2^. ^ i. an bardan Ciarain, doroine German gabha do grasaibh Dd

Br., i. e. the Dumb Bell (V) of Ciaran, which Germanus the smith made by the
grace of God.

VITA SANCTI CIARANI DE SAIGIR 219

Kyarani. Quod uero cymbalum factum est apud Germanum episco-
pum, iiiagistruni sancti Patricii. Fons uero ille, sicut supradictum est,
in continio duarum 'parcium' Ilybernie constat, set tamen in
australi plaga, in regione Mumenie, vidclicet in plebe que uocatur
I lele. Et cepit beatus | pontifex Kj-aranus ibi quasi heremita habitare ; f. 107 '
quia heremus lata densa siluis per circuitum erat. Et de vili materia
ceilulam suam incepit, et inde monasterium. Et postea ciuitas creuit
Dei dono per gratiam sancti Kyarani. Que omnia uocantur vno
nomine, id est Sayger.

V. CuM ' illuc sanctus Kyaranus peruenisset, primitus sedebat ibi
sub quadam arbore, sub cuius vmbra aper ferocissimus fuit. Videns
aper primo hominem, perterritus fugit, et iterum mitis factus a Deo,
reuersus est quasi famulus ad virum Dei ; et ille aper primus disci-
pulus quasi monachus sancti K^^arani in illo loco fuit. Ipse enim aper
statim in conspectu viri Dei virgas et fenum ad materiam cellule con-
struende dentibus suis fortiter abscidit. Nemo enim cum sancto Dei
adhuc ibi erat ; quia solus a discipulis suis ad illum heremum euasit.
Deinde alia animalia de cubilibus heremi ad sanctum Kyaranum
uenerunt, id est vvlpis, et broccus-, et lupus, et cerua ; et manserunt
mitissima apud eum. Obediebant enim secundum iussionem sancti
viri in omnibus quasi monachi.

vi. Alia ' quoque die wlpis, qui erat callidior et dolosior ceteris
animalibus, fj-cones abbatis sui, sancti id est Kyarani, furatus est', et
deserens propositum suum, duxit ad pristinum habitaculum suum in
heremo, uolens illas ibi commedere. Hoc sciens sanctus pater Kyara-
nus alium monachum uel discipulum, id est broccum, post vvlpem
in heremum misit, ut fratrem ad locum suum reduceret. Broccus
autem, cum esset peritus in siluis, ad uerbum senioris sui ilico obe-
diens perrexit, et recto itenere ad speluncam fratris wlpis peruenit-
Et inueniens eum uolentem ficones domini sui commedere, duas aures
eius et caudam abscidit, et pilos eius carpsit, et coegit eum secum
uenire ad monasterium suum, ut ageret ibi penitentiam pro furto suo.
Et vvlpis necessitate compulsus, simul et broccus, cum sanis ficonibus
hora nona ad cellam suam ad sanctum Kj'aranum venerunt. Et ait
uir sanctus ad wlpem : ' Quare hoc malum fecisti, frater, quod non
decet monachos agere ? Ecce aqua nostra dulcis est et communis, et
cibus similiter communiter omnibus partitur. Et si uoluisses comme-
dere "carnem' pro natura, Deus omnipotens de corticibus arborum
pro nobis tibi fecisset.' Tunc wlpis, petens indulgenciam, ieiunando

1 =Capg. u. s. Br. c. i' ; Dii. c. 3. - taxus Capg. ' =Capg. u. s. ;

Br. c. I "^ ; Du. c. 4. * ro goid leis seabaic in abbad Br., i.e. stole the abbot's
hawk ^the translator confusedjfco and/a/<ro; Du. is correct).

220 VITAE SANCTORVM HIBERNIAE

egit penitentiam ', et non commedit donec sibi a sancto viro iussum
est. Deinde familiaris cum ceteris mansit '.

vii. PosTEA ^ sui discipuli et alii plures ad sanctum Kyaranum in
ipso loco conuenerunt vndique ; et ibi inceptum est clarum mona-
sterium. Set predicta animalia domestica in vita sua ibi erant, quia
sanctus senior libenter ea videbat *. Interea fides Christiana crescebat
in Hybernia, quia alii tres sancti episcopi ante aduentum Patricii
predicabant in ea ; id est, Ailbeus episcopus hinc et inde per diuersa
loca; simiHter sanctus Ybarus episcopus, et beatissimus episcopus
Declanus in sua nacione, que dicitur na n-Desi. Et multos per
circuitum et plurimos gentis sue, Osraigi, sanctus pontifex ad fidem
convertit. Deinde ^ gloriosus arciepiscopus Patricius, missus a Cele-
stino papa, venit in Hyberniam, qui Dei gratia reges duces principes
populosque ad Christum conuertit. Et tota Hybernia repleta est fide
et baptismo Christi.

f. 107'' viii. Mater* sancti Kyarani" uenit ad eum, que a filio suo | fidelis
Christiana et sancta Dei famula effecta est ; et edificauit sanctus
Kyaranussancte matri sue Lyadain cellam in propinquo loco seorsum,
et sanctas uirgines congregauit ad eam ibi. Inter quas erat quedam
uirgo ualde pulcra, nomine Bruineach *, filia ducis de Mumenia cuius-
dam, quam multum sancta mater viri Dei diligebat, quia illa erat
alumpna sua, et ipsa moribus honesta erat. Dux ' auteni regionis Hua
Fiachach, nomine Dirama ", audiens famam pulcritudinis illius uirginis,
uenit cum suis militibus, et rapuit illam uirginem per vim de cella sua.
Et erat apud eum in castello suo multis diebus, dormiens cum ea in
coniugem; et diligebat eam ualde. Post hoc exiit sanctus Kyaranus
ad ducem Dimtna querere alumpnam suam. Sed dux nuUo modo
uel ulla ratione uoluit dimittere illam, dicens viro Dei pro irrisione :
' Hanc tibi puellam semper non dimittam, nisi in sequentis diei inicio
uox ciconie" excitauerit me a sompno.' Erat 'enim' tunc hyems
aspera. In illa siquidetn nocte nix magna fluit. In illo autem loco,
in quo vir Dei Kyaranus cum suis erat, nulla gutta niuis descendit.
Mane autem facto, quamuis contra naturam, super culmen vnius-
cuiusque domus nutu Dei ciconia in castello cantabat. Hoc videns
dux Dimma, uenit et prostrauit se ante sanctum Kyaranum, et dimis-

' i. tredhan tdora la adt/. Br. , i. e. a fast of three days. ^ Here Capg. and

Br. insert (with variations) a story how Ciaran pretended to be ill in order to
force St. Brcndan to accept a cow ; cf. Vita Carthagi § xlvii, p. 188 supra.
^ =S § 4 ; R^ f. 199" ; Du. cc. 5, 6 ; not in Capg. Br. * set predicta . . .

videbat oiii. R S. ^ Br. c. 2. ^ = S § 5 ; R^ u. s. ; Capg. ii. 322 ; Br. c. 6 ;
Du. c. 7. ' SaiictaWingella Capg. * Brunecha S R ; Bruneta Capg. ^ qui-
dam regulus S R ; rex Capg. ^" Daimhene, .i. ri do chinedh Fiachna Br.,

i. e. D., king of the race of Fiachna. '' guth na cuaiche Br., i, e. the voice of
the cuckoo.

VITA SANCTI CIARANI DE SAIGIR 221

sit ei alumpnam suam ; et erat ipsa pregnans. Videns autem vir
Dei quod vterus illius feniine partu intumescebat ', signo sancte crucis
bencdixit vvluam illius, et uenter eius exinde decreuit, et partus in
vtero euanuit. Et reuersus est uir sanctus, ducens illam ad cellam
suam, que dicitur scotice Ceall Lyadain.

ix. PosTEA- autem ipse dux Dimma valde amore predicte iuuencule
Bruiniche iterum comprehensus, uenit reducere eam secum. Set
Deus iecit propter uoluntatem trium, silicet beatissimi Kyarani, et
sancte matris eius, et ipsius iuvencule Bruiniche, quod dux inuenit
eam mortuam. Ipsa enim, ut ad se ducem uenientem audiuit, ilico
obiit. Videns iam dux eam mortuam esse, contristatus est ualde,
et tristis dixit sancto Kj^arano : ' Quare vxorem meam occidisti ?
Ipsa iam uxor mea propria erat ; neminem enim nouit nisi me, et
decreui ego eam coniugem meam semper esse. Ideo hic, Kyarane,
non habitabis, quia te expellam de isto loco.' Cui sanctus respondit :
' NuIIam potestatem tu in me habes. Sed omnipotens Deus tibi
desuper quasi vmbram terrenam potestatem dedit, quamdiu ipse
uoluerit ; et ideo ego ero in loco meo contra tuam uoluntatem.'
Audiens dux hec uerba, cum furore in viam tristis recessit', minans
Dei famulo. Hanc iniuriam Deus cito vindicauit in duce ; nam ipse
veniens ad castellum suum, tunc illud flammis ardebat, filiusque ducis
carissimus oblitus est 'in cubili suo' dormiens. Ipse enim puerulus
erat. Et cum nemo potuisset eum adiuuare, nutrix eius alta uoce
dixit : ' In manus sancti Kyarani Saighre te, fili mi, commendo.'
O magnum et admirandum miraculum, quod Deus fecit ibi ! Extincto
enim igne, et consumptis domibus, ille filius incolumis et intactus
viribus inuentus est. Hoc videns dux *, uenit ipse et Edus episcopus
secum ad sanctum Kyaranum, | et ille egit penitentiam, promittens f. 107"
agere que sibi sanctus Kyaranus dixisset. Et obtulit duos filios suos
sancto Kyarano, id est Dunchadum, qui de igne liberatus est, et alterum,
cum suis seminibus, ad sepeliendum apud sanctum Kyaranum in
eternum. Postea dux cum benedictione viri Dei gaudens recessit.
Vir igitur 'Dei' Kyaranus, dolens quod alumpna sua Bruineach de
hac vata velociter migrauit, et sciens quod non fecisset dux sibi vim
iterum, adiuit vbi erat corpus illius, et orans pro ea, resuscitauit
eam a morte. Et ipsa postea vixit in sua professione multos dies.

X. QuoDAM ° die prepossitus' monasterii sancti Kyarani uenit ad
eum dicens : ' Domine, sues desunt nobis, et debemus eos emere.'
Cui sanctus ait : ' Deus qui dedit nobis alia uictualia, dabit et sues.'

* uiperium semen animari nolens S R. ' = S §§ 6, 7 ; R- f. 199'' ; Capg.

ii. 323 ; Br. c. 7 ; Du. c. 8. ' go Dun Croibhtine .i. co a arus fein Br., i. e.

to D. C. his own residence. * Dairine Br. ' = Br. c. 15 ; Du. c. 9;

§§ x-xii are not in S R ; §| x, xi are not in Capg. ^ a chealloir Br., i. e. his
cellarer; a choig Du., i, e. his cook.

222 VITAE SANCTORVM HIBERNIAE

Crastino iam die visa est scrofa preclara et duodecim surices cum ea
a Deo missa iuxta verbum viri Dei ; et de semine eius multi greges
porcorum creuerunt ibi.

xi. Iterum' alia die prepossitus suus ait Kyarano: 'Oues modo non
habemus, pater, et oportet nos eas emere.' Respondit ei uir sanctus :
' Qui nobis dedit sues, ipse dabit et oues.' Et egressus prepositus
extra ianuam curie, vidit ibi similiter a Deo missas septem et viginti
oues albas carpentes herbas, que similiter ibi in greges creuerunt.

xii. HoMo" quidam potens, nomine Fintanus, adduxit suum mor-
tuum filium, nomine Leogarium, ad sanctum Kyaranum, petens ut in
Christi nomine resuscitaret illum. Vir itaque sanctus confidens in
Christo accessit ad illum, et resuscitans eum a morte, assignauit eum
patri suo viuum, qui postea longe vixit. Et ille obtulit sancto Kyarano
villam que dicitur Raith Fera cum agris suis.

xiii. Interea' sanctus Patricius, predicator Hybernie, in regionem
iVIumenensium venit ; et credidit ei Aengus filius Nafraich, rex
Mumenie, in ciuitate regali Cassel, et baptizatus est. Tunc quidam
homo, filius Erch*, de nepotibus Duach de terra Osraighi, equum
sancti Patricii euentu [non] ^ sponte occidit ". Et apprehensus
a militibus regis Aengusa, positus est in vinculis, ut occideretur. Set
sanctus Kyaranus ab amicis illius rogatus, uenit et dedit regi copiam
auri et argenti pro eo ; et liberatus regionem suani adiuit. Set post-
quam ille euassit, aurum illud et argentum in nichilum euanuit.
Tunc iratus rex uocauit sanctum Kyaranum, et ait ei : ' Quare
fantasma dedisti mihi pro homine?' Respondit regi uir sanctus :
' Omnia de nichilo metalla facta sunt, et in nichilo ibunt.' Tunc rex
minans cum ira, ilico diuina vindicta cecatus in terram cecidit. Set
Carthagus, sancti Kyarani alumpnus, nepos autem ipsius regis
Aengussi, multum rogauit sanctum Dei pro rege. Vir Dei ait:
' Petiuit ex sua potestate aurum, et vindictam patitur ad mortem.'
Pene iam expirauit rex. Et adhuc predicto Carthago cum ceteris
rogante pro rege, accessit ad eum sanctus Kyaranus, et illuminauit
eum, et sicut quibusdam videtur, suscitauit a morte. Quidam enim
dixerunt, quod mortuus erat rex. Et rex sanatus obtulit sancto |
f. 107'' Kyarano multa bona', gratias agens Deo.

xiv. Ipse* rex Mumenie, Aengus ', cytaristas optimos habuit, qui
dulciter coram eo acta heroum in carmine cytarizantes cantabant.
Qui aliquando ambulantes in plebe que dicitur Muscray Tire, et

' Br. c. 16 ; Du. c. 10. ^ Capg. ii. 325 ; Br. c.17; Du. c. 11. ' =S58;
R'' f. 199 "^ ; Capg. ii. 323 ; Br. c. 10 ; Du. c. 12. * Mac Eirce Br. ^ The

insertion o{ iton seems necess^ry ; casu contigit interfici S R. '^ ro ghoid

Du., i. e. stole. ' filium suum Capg. ' Not in S R ; Capg. ii. 323;

Br. c. 8 ; Du. c. 13. ^ Re.x quidam nomine Cohingus Capg.

VITA SANCTI CIARANI DE SAIGIR 223

que cst in regno Mumenie, occissi sunt ab inimicis suis ; et corpora
eorum abscondita sunt in quodam stagno in deserto, quia pax firma
erat in Mumenia in regno Aengusi. Et suspense sunt cytharc
eorum in quadam arbore super ripam stagni. Et rex Aengus con-
tristatus est, nesciens quid illis accidit. Et sciens sanctum Kyaranum
plcnum esse spiritu prophetie, uenit ad eum, ut sciret quid suis
cytaristis accidit. Factus enim Christianus, noUiit interrogare magos
siue auruspices. Et ait sanctus Kyaranus rcgi : ' Cythariste tui,
domine rex, occissi sunt occulte, et occultata sunt corpora eorum in
stagno, et cythare sue suspenduntur in arbore imminente stagno.'
Vir autem sanctus Kyaranus rogatus a rege uenit cum eo ad stagnum,
et ieiunauit ibi illo die. Expletoque ieiunio', aqua in stagno arefacto
non apparuit ; et videntes corpora in profundo laci sicci, peruenit
sanctus Kyaranus ad ea ; et coram rege et omnibus, rogans siHcet in
vnitate Patris et Fihi et Spiritus Sancti, quasi de graui sompno ihco
resuscitauit eos ; et ipsi sihcet numero septem fuerunt. Per totum-
que mensem occisi mersi erant sub aqua. Et resurgentes statim
cytharas suas acceperunt, et cecinerunt dulcia carmina turbis coram
rege et episcopo, ita ut pro suauitate muse ' multi ibi dormirent
homines. Et cum ceteris ipsi gloriam Deo dederunt. Stagnum
autem in quo mersi erant, uacuum est ab illo die usque hodie sine
aqua ; set tamen adhuc nomen stagni nominatur Loch na Crutthere ',
quod uertitur latine stagnum cytharedarum. Deinde accepta bene-
dictione regis et popuh, sanctus Kyaranus ad ciuitatem reuersus
est suam.

XV. QuiDAM ' de prepositis predicti regis Mumenie ambulans cum
commitibus suis in eadem regione, que dicitur Muscrayghi, vidit porcos
cuiusdam viri, et iussit mihtibus suis ut occiderent vnum ab illis.
Et cum ibi statim in silua porcum assare cepissent^, inimici sui
irruerunt super eos, et occiderunt illum prepositum, et viginti mihtes
secum super ripam riui Brosnache. Et cum hoc nunciatum esset
sancto Kyarano, suassit ei Carthagus predictus, id est alumpnus
sancti Kyarani, nepos ipsius regis Aengusi, cum ceteris, ut pergeret
ipse sanctus ad corpora deducenda, ne a bestiis deuorarentur. Et
videns sanctus Kyaranus pauca uechicula ad tot corpora portanda,
alta uoce coram omnibus qui ibi erant ait occisis ; 'In nomine Domini
nostri lesv Christi surgite, o miseri, et uenite mecum.' Ad hanc
uocem ilico ille prepositus et viginti sui comites sani surrexerunt, et
cum ipsis surrexit porcus^, quem ipsi occiderunt, et reuersus est

' trium dierum ieiunio Capg. ' MS. musse. ' Cruitirigh Du., Cruitenn Br.

* Capg. u. s. Br. c. 9 ; Du. c. 14. Not in S ; while in R it is added at the end
of the Life, f. 201 ''. ^ porcum omnino uidere non potuerunt Capg. Br.

* R omits the raising of the pig ; while botli R and Capg. make Ciaran [Piran]
himself its owner ; the pig being stolen ' de suburbio eius ' ^^RJ.

224 VITAE SANCTORVM HIBERNIAE

ad suum dominum 'qui' uocabatur Eccanus'. Viri autem illi qui
resuscitati fuerant, monachi usque ad mortem suam apud sanctum
Kyaranum omnes religiose vixerunt -.

f. 108" xvi. Die' quadam sanctus Kyaranus | expandit syndonem * mun-
dum super uepreni moros multos^ habentem. Preuidit enim, repletus
spiritu prophetie, quod esset hoc necessarium, et ideo fecit illud, ut
mori in maturitate et in dulcedine sua per annum custodirentur, ne
eis algor hyemalis noceret. Et per annum sub sindone ita manse-
runt, ut erant illo die, siue in melius uersi sunt. Ipso sequenti anno
post pascha Ae'n'gus ^ rex Caissi! cum sua regina ad conviuium ma-
gnum quod sibi parauit Conchrid, dux Osraighi', exiuit. In conviuio
iani illo regina' amauit predictum ducem Conchrid ualde, et iussit
eum secum dormire ; ille enim dux multum pulcer erat'; set dux
nullo nodo uoluit perpetrare illud peccatum. Illa enim regina, sciens
hoc, simulauit se acrum dolorem habere. Ideoque hoc fecit, ut post
regem in castello ducis maneret. Set interrogata regina ait : ' Sana
essem a dolore modo, si moros inuenirem commedere.' Putabat enim
quod nullo modo tunc mori inuenirentur. Dux'" autem, timens eam
in suo castello post discessum regis manere, cucurrit ad patronum
suum sanctum Kyaranum, et indicauit ei hec omnia. Omnis enim
regio Osraighi parrochia sancti Kyarani est. Et audiens episcopus
ducem, misit ad ueprem sub sindone candido tenentem in silva moros
ab auptumpno usque ad Aprilem ; et uas plenum moris regine inde
allatum est. Et commedens eos ilico sanata est a dolore suo, id est
ab amore ducis Conchrid ; quia statim non curabat de eo. Erantque
mori in ore regine et ceterorum commedentium quasi mel dulce ".
Vidensque regina miraculum in se factum, uenit et prostrauit se ante
pedes sancti Kyarani, fatebaturque peccatum suum ei, petens bene-
dictionem eius. Cui ait sanctus episcopus, gemens : ' Domina regina,
non possum te liberare a morte tibi [dejfinita'^. Tu enim silicet, filia,
et dominus noster rex vno die occidemini ab inimicis vestris". Set
det uobis Deus misericordiam.' Quod uaticinatus est sanctus pontifex
Kyaranus, ita contigit. Ipse enim rex Aengus in bello, quod com-
missuni est in campo Fea, in prouinchia Laginensium, iuxta grandem

^ Cain Br. ^ 7 is e Foda mac Forax maille lena shiol do bhi ann Br., i. e.

and this vvas Foda mac Forax and his offspring. Here Capg. and Br. insert a
story hovv the saint raised a slain prefectus fcend sluaigh) of the king ; called
Mac Ceisi ( Br.). ' = S § 10 ; R^ f. 200 " ; Capg. ii. 324 ; Br. c. 1 1 ; Du. c. 15.
* dlaoi do bogsimin Du., i. e. a wisp of rushes. ^ nigros Capg. ; multum M.

^ Cohingus Capg. ' rex Osrigensium, Conraduo S ; Conchradus R ;

Concolor rex Capg. ; Concrach mac Danach Br. ^ i. Eithne Br.

' rex autem Cohingus senex erat Capg. '" ipse Conraid S. '^ 7 meiscci

fiona at/d. Br., i. e. and the exhilaration of wine. '^ definita Coigan, who

notes that the MS. rcads ' finita '. '^ S R give the prophecy more fuUy, but

omit thc fulfilment.

VITA SANCTI CIARANI DE SAIGIR 225

villam, Ceall Osnadh, cum sua uxore regina occissus est a rege
aquilonalium Laginensium, Illand, filio Dunlainge, viii idus Octobris.
Et hec cedes maxima abusio erat. Et ipsa regina Ethne h-Uathach
uocabatur, que erat filia Crymthain filii Endai Kennselaygh, qui
Crymthann multum subiugauit aquilonales Laginenses, accepto regno
niagno Hybernie, postquam ipse in graui bello Oche, in regione
Midhi, occidit Aillill Molt regem Hybernie.

xvii. Aliquando' sanctus Patricius arciepiscopus et rex Mumenie,
simul et nouem- duces secum ad sanctum Kyaranum uenerunt.
Quibus iussit beatus Kyaranus octo boues cum ceteris alimentis
parari ; cum autem diceretur ei, quid essent hec inter tantos populos,
ait : ' Per gratiam Dei, qui multa milia de paucis panibus et pisciculis
satiauit, isti de hoc modico apparatu sufficienter habebunt.' Bene-
dixitque fontem suum, et apparuit in eo vinum optimum. Que omnia
Dei gratia summo pontifici et regi cum turmis, quamdiu ibi erant',
sufficiebant.

xviii. Alio* tempore rex Themorie' uenit cum fortitudine magna
ut subiugaret sibi Mumenenses. Sed | 'Ailill'' rex Cassyl nolens f. 108
consentire ei, egressus est ad bellum contra eum. Et cum conue-
nerunt prope ciuitatem sancti Kyarani ', ipse uir Dei uoluit pacificare
eos; set nullo modo potuit. Et impetrauit ipse a Deo, quod non
inuenit a superbis. Cum enim processis[s]ent ad bellum de castris,
silua inter eos de radicibus diuino nutu contra Mumenenses euulsa
est', et alueus fluminis Brosnaithe contra regem Themorie° eleuatus
est usque ad ripas. Hec utrique uidentes, perterriti sunt ; et rex
Temorie a flumine reuersus est, quod pedites et equites leuiter
potuissent transire prius, et exiuit ad regionem suam. Mumenenses
autem prope monasterium sancti Kyarani illa nocte manserunt. Et
misit sanctus Kyaranus regi eorum coctam uaccam et suem ; et de
hiis saturati sunt exercitus Mumenie, et residuas dimiserunt. Et per
hoc nomen sancti Kyarani diuulgatum est multum.

xix. Aliquando^" turba latronum de alia regione " uenit in fines
Mumenie rapere et occidere ibi. Quidam autem comes de Mume-
nensibus, nomine Lonanus'^ irruit super eos, et illi uersi sunt in

' = Capg. ii. 324 ; Br. c. 14 ; Du. c. 16. ^ decem Capg. ; viginti (alias

rovem) Colg. * tribus diebus Capg. * =S §§ 11, 12 ; R- f. 200'';

Capg. u. s., Br. c. la ; Du. c. 17. ^ Loigaire rex Capg. ; Loegaire mac

I Neill Br. ' A mistake forAengus. ' a n-Eilibh tuaisgirt Du., i. e. in

Inorthern Eile. * ro eirigh fiodh adhbal etorra Du., i. e. an immense wood

Irose up between them. ' re hucht na n-Ulltach Br., i. e. against the Ulto-

Inians. "> =S § 13 ; R' f. 200'; Capg. u. s. Br. c. 13; not in Du.

[■' Ceithern do clannaibh Fiachrach Br., i. e. Kemes of the Clanna F.
I" Lonaii mac Natfraich i. derbrathair ^Kngusa Br., i. e. Lonan, son of Nad-
praech, own brother to Aengus.

PLUMUER Q

226 VITAE SANCTORVM HIBERNIAE

fiigam. Ipsi autem desperantes posse euadere, rogauerunt inde
sanctum Kyaranuni, ut liberaret eos^ Cum iam Lonanus cum suis
capere et prosternere eos cepisset, globus '^ igneus repente desuper
post tergum illorum ante Lonanum cecidit. Multumque milites
Lonani et ipse perterriti, retro discesserunt; et illos prosequi amplius
non potuerunt. Illi autem, scientes quomodo liberati sunt Dei potentia
per gratiam sancti Kyarani de magno periculo, uenerunt ad sanctum
Kyaranum, et narrauerunt ei que ipsis acciderant. Initoque consilio,
facti sunt ipsi monachi apud sanctum Kyaranum, et manserunt sub
cura eius in operibus bonis usque ad obitum suuni.

XX. Alio' tempore quidam latro de regione Laginensium tulit vi
vaccam optimam a monachis sancti Kyarani. Ille iam latro Carpreus
uocabatur*. Cumque ille ad montem Smoil alias Bladhmha perue-
nisset, tenebre et caligo circum[de]derunt eum ; et nec potuit scire
viam 'suam', [deuenitque] ° in quodam flumine, ibique cadens mortuus
est. Vacca autem reuersa est 'recto' itenere ad sanctum Kyaranum °.

xxi. Beatissimus' pontifex Kyaranus boues ad sanctam Conche*
nutricem suam sine minante misit ; et peruenerunt recta via ad
sanctam Dei ; et ipsa cognouit quod egregius suus alumpnus Kya-
ranus mitteret illos ad eam causa arandi. Longa iam ualde uia est
inter ciuitatem sancti Kyarani, Saigher, et monasterium sancte Conche,
quod dicitur Ross Beannchuyr, et est positum iuxta mare occidentale
Hibernie. Et boues 'singulis' apud sanctam Conche arabant' annis,
et completo arandi tempore ad sanctum Kyaranum per singulos annos
absque commite 'quidem' humano redibant '°.

xxii. Consuebat" siquidem sanctus Kyaranus in nocte natalis
Domini, postquam populus suus in suo monasterio Saighyr sacrifi-
cium de manu eius acciperet, ire ad monasterium sancte Conche'"
predictum, id est Ross" Beanchuir per longyssima terrarum spacia,
ut corpus Christi offerret ipsa sanctissima nocte ibi ante beatam
f. io8<^ Conche. Et postquam sancta Dei cum aliis communionem de | manu
eius dominicam sumeret, nocte eadem ante diluculum ad suum mo-

' dicentes : Affer opem nobis, pater O Kerane, misellis S ; R reads O pater
Kerane, which spoils an hexameter verse. ^ columnam S R ; for ' globus . . .
cecidit ' Capg. has : ' tota . . . silua . . . flammis . . . choruscante ' ; do las an
choill fo chetoir Br., i. e. the wood blazed up at once. ' = S § 14 ; R^ u. s.,

Capg. ii. 321 ; Br. c. 2; Du. c. 21. * Coirpre Crom .i. fer fedhma righ

Laigen Br., i. e. Coirpre the Croolced, a servitor of the King of Leinster ; pre-
fectus Capg. ^ Something seems wanted ; co tarla i sruth e Br., i. e. and he

lighted on a river. ^ ipse uero ad Tartara add. S R. ' = Br. c. 13 ;

not in S R Capg. or Du. * go seipel [chapel] Cochae Br. ' MS. arr-.

'1 MS. reddieb-. " -Capg. ii. 325 ; Br. c. 19 ; Du. c. 18 ; §§ xxii, xxiii are

not iu S R. "2 Cuinche Du. ; Cote Capg., and so always. ' Druim Br.

VITA SANCTI CIARANI DE SAIGIR 227

nastcrium, Sayger', in medio Hybernie possitum ueniebat. Nos
iam latct quomodo ibat uel redibat, quia ncmini ex nostris hoc
indicauit. Scimus autem quoniam Dcus, qui Abacucii de ludea in
Caldeam modico diei spatio duci et reduci fecit, famulo suo Kyarano
qua re uoluit egit.

xxiii. QuiDAM- lapis magnus.qui nunc diciturpetra sancte Conche,
in qua petra Dominum frequenter sancta orabat, in maris littore haut
procul a loco sancte Conche constat inter undas. Aliquando sanctis-
simus Kyaranus in ipsa petra per mare intrauit, et feliciter super
eam ad locum suum reuersus est. Scriptum quippe est: 'Mirabilis
Deus in sanctis suis'.'

xxiv. Alumpnus* sancti Kyarani, Carthagus, de quo superius dixi-
mus, et quedam uirgo de cella sancte Liadane^, sancti Kyarani matris,
amiciciam habebant invicem carnalem ; et ardentes igne carnali
multum se amabant. Et quadam die post tempus convencionem
inter se constituerunt, ut implerent^ suam uoluptatem. Cumque ad
locum convenerunt, volentes concumbere, ignis repente inter eos
cecidit, que pene combussit eos. Et illi magno timore perterriti,
nichil dicentes retro fugierunt. Cecitate iam ipsa die uirgo percussa
est usque ad mortem suam. Dignum erat, ut que mentem suam
propter illicitam rem cecauerat, ut ageret penitentiam, cecaretur
lumine suo corporali. Carthagus vero penitens peregrinus' factus
est. Set propter sanctitatem boni pastoris Kyarani hoc illis accidit,
quoniam ipse in cuslodia sui gregis semper vigilabat*.

XXV. Duo' fratres carnales de "terra' Muscraighi Tyre uolebant
peregrini esse in alia provinchia, id est in regione Connachthorum"'
iuxta Tulaydh Ruaidh. lUi iam nominabantur Odhranus et Medhra-
nus. Villa autem eorum Letracha vocabatur. Et cum uenissent ad
Saigher, ad sanctum silicet Kyaranum, voluit Meadhranus ibi manere.
Cui frater suus Odhranus dixit : ' Non hoc promisisti mihi, frater.'
Et ait ad sanctum Kyaranum : ' Noli, pater, fratrem meum hic re-
tinere.' Respondit ei sanctus Kyaranus : ' Deus omnipotens iudicet
inter uos, si debet hic manere, uel tecum ire. Teneat ipse in iudicium
modo lucernam in manu sua ; et, si ipsa fuerit accensa flatu oris

^ Cluanam Capg. (confusion vvith Ciaran of CIonmacnois\ ^ =Capg.,

Br. u. s., Du. c. 19. ' Ps. Ixvii. 36. Here Capg. and Br. insert two sections :
(a) how the saint miraculously fed a multitude at his foster-mother"s cell ;
(6) how he bUnded a king Cobranus (Corbanus Capg.) who had the power of
slaying with a look, and raised a youth killed by him (at Raith Tamnach Br.).
= S § 15 ; R-, Capg. u. s., Br. c. 21 ; not in Du. ^ Lidanie S. « MS.

I implererent. ' septem annis Capg. Br. 8 Here Capg. and Br. insert

three miracles ; how the saint (a) checked a fire ; (b'] raised a decapitated
maiden ; (<■') raised a dead priest. ' = Capg. u. s. Br. c. 26. Not in Du.

I 5§ xxv-xxvii are not in S R. '" MS. ? Anna- ; Osraighe Br.

Q 2

228 VITAE SANCTORVM HIBERNIAE

sui, hic debet manere. Sin autem, vadat tecum.' Et ille statim
accendit lucernam flatu suo. Mansitque ibi apud sanctum Kyaranum
usque ad obitum suum in magna sanctitate. Dixitque sanctus Kya-
ranus beato Odhrano': 'Audi me, frater Odhrane. Dico tibi in
veritate quod etiam si quatuor mundi plagas circumieris, tamen in
villa tua Letracha moriere. Ideo reuertere, et mane illuc ; quia ex
nomine tuo ipsa villa nominabitur per seculum^.' Sic iam factum
est. Nam sanctus Odhranus secundum verbum sancti Kyarani
reuersus est ad predictum locum, et ibi clarum monasterium ediffi-
108'' cauit; et erat ipse vir magne virtutis et | sanctitatis. Et post multa
miracula que in vita sua 'de eo' leguntur, abbas illius loci ad regnum
celorum feliciter migrauit. Et, sicut predictum est, ille locus uocatur
nomine suo, id est Leitreach Odhrain.

xxvi. Matrona' quedam, nomine Eachyll, cadens incaute in terram,
fracto corpore suo multum, mortua est. Quam beatissimus Kyaranus
post tres dies resuscitauit ; et obtulit ipsa matrona sancto Kyarano
vicum qui dicitur de nomine eius Saltus Eachille''. Et illa cum suis
gratias egit Deo.

xxvii. QuiDAM ^ prepossitus regis Mumenensium, nomine Ceann-
faeladh, occidit Cronanum amicum " sancti Kyarani. Quem sanctis-
simus senex Kyaranus post septem dies in Christi nomine resusci-
tauit'. Cumque ille esset resuscitatus, sanctus senex Kyaranus coram
omnibus ait: 'Ceannfaeladh, qui iniuste istum occidit, cicius ipse
occidetur, et corpus eius comburetur' in castello quod dicitur Raith
Maighe" a gente Hele.' Sicque illi omnia contingerunt.

xxviii. Alio" tempore rex Mumenie, Ailill nomine, asperis uerbis
cum ira contra sanctum Kyaranum locutus est. Et in hiis uerbis
discessit rex a sancto Kyarano. Deinde rex ilico mutus factus est,
et nichil per septem dies locutus est. Post septem autem dies ad
sanctum senem Kyaranum rex uenit, et prostrauit se ad pedes viri
Dei, et uoluntatem eius fecit. Videns iam sanctus senex eum corde

' MS. Ogh-. '^ In Br. Ciaran's speech runs thus ; Cibe ar bith slighe an geba

tu, tiocfair slan go Muscraighe fo deiredh, 7 an trath do berthar Colaitn mac
Criomtain iarna folach hi ccruithnecht dia adhlacadh letsa 7 le Mochaimhe Tire
da Glas, tiocfaisi, a Odhrain, dod chathraicch fein, 7 as innte bhias th'eiseirghe,
i. e. Whatever road thou shalt tai^e, thou wilt return safe to Muslcerry again,
and when Colum mac Crimthan [Columba of Terryglas] shall be carried to his
burial concealed in wheat by thee and by Mochaimhe of Terryglas, thou wilt
come, O Odran, to thine own city, and there will be thy resurrection. See
Cod. Sal. col. 459 for the incident referred to. ' =Capg. ii. 326 ; Br. c. 27 ;

Du.c. 20. * Leim AchaillBr., L. Eichille Du., i. e. Eachiirs Leap. ^ =Capgi
u. s., Br. c. a8 ; Du. c. 22. ' sic Du. (cara) ; cocum Capg. ; ferthigis Br.

(hospitaller). ' Colgan omits the rest of the section. * According to Du.

Ciaran actually ordered him to be burned. ^ Raith Lochmuighi Br. i" =S
59; R' f. 200 " ; Capg. Br. u. s. ; Du. c. 23.

VITA SANCTI CIARANI DE SAIGIR 229

penitcntem, benedixit linguam eius, et ilico ante omnes rex, reddita
sibi loquela 'sua', clare loqu[u]tus est. Et accepta benedictione sanctis-
simi episcopi, ipse rex, magnificans diuina miracula, cum suis recessit
in viam suam '.

xxix. QuADAM^ nocte sanctissimus senex episcopus Kyaranus
descendit in riuum aque frigide, et quidam religiosus peregrinus,
nomine Germanus ', cum eo. Cumque longe in aqua essent, cor-
reptus est frigore peregrinus, et ait sancto seni : ' Domine sancte
pater, ego non possum amplius frigiditatem huius aque sufferre.'
Tunc signauit episcopus signo sancte crucis aquam, et apparuit ilico
calida circa peregrinum, quasi aqua in ballneo. Deinde laudantes
Dominum ibi, ait sanctus Kj^aranus beato Germano : ' Frater Germane,
hospes carissimus meus cras ad nos ueniet*, id est Carthagus filius
regis Caissj'1, quem a iuuentute Deo nutriui. Et misi eum in pere-
grinacionem pro culpa, quam uoluit ipse patrare, nisi Deus per me
eum prohiberet, ne ipse uotum et laborem suum perderet. lam
modo reuertitur, data sibi uenia. Tu ergo apprehende piscem qui
circa te natat, ut filius meus dilectus inde reficiatur.' Apprehendit
ergo Germanus grandem piscem, sicut dixit senex. Carthagus simi-
liter crastina die uenit. Culpa autem, pro qua missus est ille in
peregrinacionem, cum legeretur columpna ignis inter eum et uirginem
descendisse°.

XXX. Alio^ tempore sanctus Kyaranus, abbas Cluana meic Nois,
captus erat a quodam rege qui dicebatur Furbytheus', et possitus
est in vinculis. Ideo iam cepit illum rex, quia bonum regis, quod
erat in sua custodia, repletus caritate, Christi pauperibus diuisit.
Quodam die illudens rex ait sancto Kyarano abbati : ' Si vis euadere
liber a me, da mihi septem vaccas caluas corpore rubras 1 capitibus f. 109"
autem albas.' Cui ait sanctus : ' Deo possibilia sunt omnia ; dimitte
me, et queram tibi tales, uel ego ad iudicium vestrmn iterum ueniam.'
Tunc sanctus Kyaranus abbas solutus antedictum senem sanctum
episcopum Kyaranum, Deo annuente, adiuit, et narrauit ei omnia
que sibi acciderant. Et erant tunc cum sancto sene episcopo Kya-
rano duo sancti Brendani ; et ipsi omnes multum gauissi sunt in
aduentu sancti Kyarani abbatis. Dixitque sanctus senex episcopus
Kyaranus ad cellarium suum : ' Quid habes sanctis hospitibus nostris
ad commedendum ? ' Respondit ei frater : ' De alimentis quidem nichil
habeo, nisi larda' tantum; et nescio si ipsi commedere uoluerint.'

1 Here Capg. Br. insert a section, how the saint refused to save a certain
monk from a violent death,but promised to save him from hell. 2 ^ g § 15'';
R' f. 200'' ; Capg. u. s. Br. c. 32 ; Du. c. 24. ^ Gearman easbudh Du., i. e.

Germanus the bishop. * ueniat m. pr. * gee § xxiv ; 'fertur' is added

above the line by a later hand. * =S §| 16, 17 ; R' f. 200 "*; Capg. ii. 321 ;

Br. c. 3 ; Du. c. 25. ' Furbicius S R ; Forfigi Br. * sHnnen muice

Br., i. e. a gammon of bacon.

230 VITAE SANCTORVM HIBERNIAE

Ait illi sanctus senex : ' Para cicius, ut commedant.' Et cum esset
cocta, accessit sanctus senex Kyaranus, et benedixit eam. Postea
iam coram fratribus facta est galmula', et holus, et pisces, et mel,
et oleum. Et in eodem prandio diuina largitate vinum sanctis Domini
in vasculis sufficienter apparuit. Et iam ibi [erat] quidam conuersus
monachus'', filius Congayl ', qui noluit commedere cumsanctis, dicens:
' Vtique non commedam que facta sunt de lardo*.' Cui ait sanctus senex
episcopus Kyaranus^: 'Carnem^ utique in quadragessima commedes,
et in ipso die ab inimicis occideris, et capud tuum decollabitur, re-
gnumque Dei non possidebis. Amisso enini habitu tuo, viues infeliciter.'
Que iam omnia ita contingerunt ei, et ipse in territorio ciuitatis
Saighre occisus est.

xxxi. Dejnde' illi quatuor sancti, id est duo sancti Kyarani et duo
sancti Brendani, societatem et fraternitatem inter ipsos et inter habi-
tatores locorum suorum semper firmauerunt. Et accepta Hcentia et
benedictione aliorum sanctorum patrum, sanctus Kyaranus abbas in
viam suam perrexit, nesciens adhuc ubi erant uacce quas ipse
debebat reddere regi. Beatissimus senex pontifex Kyaranus' cum
sancto abbate, iuniore Kyarano, in viam perrexit, ut duceret eum
per ahquam partem iteneris. Et benedicentes se invicem, commercium
benedictionis inter se uterque decreuerunt. lunior Kyaranus sancto
seni Kyarano dixit : ' In tuo loco, pater, habundancia diuiciarum erit
in eternum.' Cui senex Kyaranus respondit : ' In tuo quoque loco,
fiH, habundancia sapientie et rehgionis semper manebit.' Que san-
ctorum prophetia ita reuera completur. Cumque deinde peruenissent
ad locum qui dicitur Ath Sallchayr, inuenerunt ibi super ripam
ampnis septem uaccas caluas corporibus rubras et capitibus albas.
' Ecce Deus', inquit senex Kyaranus, 'donauit nobis uaccas que
debentur regi reddi.' Tunc Christi famuli, dantes Deo laudes, in
benedictione et in osculo pacis, sanctus senex Kyaranus ad suum
Saigyr reuersus est, sanctus autem abbas iunior Kyaranus ad regem'
peruenit, et reddidit ei uaccas suas. Et multum mirabatur rex, et
qui secum erant, quomodo potuit sanctus tales invenire. Set cum
sanctus Kyaranus a rege liber recessis[s]et, animalia illa nunquam
apparuerunt ibi. Et tunc rex sciuit, quod inique egisset.

xxxii. In'" monasterio sancti Kyarani abbatis Cluain meic Nois erat

quidam puer occisus, bonis et nocencior malis. Ipse puer uocabatur

f. 109'' Crichidh'^ Cluana. Venit ille aliquando | ad monasterium Saighyr;

' panis Capg. ^ qonuersus habitu, sed peruersus animo S R. ' mac

in coicc Br., i. e. son ofthe cook. * MS. -da. ^ non uindicandosed prophe-
tando add. S R. * carnem de asina Capg., feoil daimh 7 si dercc. Br., i. e. raw
beef. ' =S § 18 ; R' f. 201 "; Capg. ii. 322 ; Br. c. 3** ; Du. c. 26. * ut

moris est ndd. S R. " tirannum S R. '" =Capg. u. s., Br. c. 4 ; Du. c. 27.
§§ xxxii-xxxv are not in S R. " Trichem Du.

VITA SANCTI CIARANI DE SAIGIR 231

et ibi aliquibus diebus apud sanctum scnem episcopum mansit Kya-
ranum. Sanctus senex Kyaranus statuit ut in suo monasterio ignis
paschalis consccratus per annum non extingeretur. Instigante autcm
dyabolo, ignem illum in monasterio extinxit sponte [puer iste
Crichidh]. Tunc sanctus senex Kyaranus fratribus dixit : ' Ecce
ignis noster consecratus a maledicto puero Crichidh extinctus est
sponte, sicut solet semper nocere. Ignis autem usque ad Pascha
in hoc loco non erit, nisi a Deo missus fuerit. Ille autem puer
Crithid qui extinxit ignem cras occidetun' Et ille crastino die in
agro occisus est a luppis, et mortuus iacebat. Hoc autem audiens
sanctus abbas iunior Kyaranus, ad quem pertinebat ille puer, uenit
ad monasterium sancti senis Kyarani Saigyr ; et ibi receptus est
honorifice. In monasterio tunc ignis non erat, quia de igne con-
secrato per totum locum cotidie ignis accendebatur; et promissit
sanctus quod non esset ignis ibi, donec Deus mitteret. Et algebant
hospites in die illa niuiali. Hoc videns sanctus senex Kyaranus,
surrexit et expandit manus suas in orationem ad Dominum, et globus
ignis ilico in sinum eius desuper cecidit. Quem sanctus episcopus
in cassula sua ad hospites prius portauit ; et calefactis hospitibus,
cena appossita est ad mensas. Et cum sederent ad mensam, sanctus
abbas Kyaranus coram omnibus ait : ' Ego iam in hoc loco non
commedam, donec puer meus, qui hic occisus est, viuus ad me ueniet.'
Cui senex Kyaranus ait : ' Scimus quia ideo venisti, et pro nobis
Deus viuificabit' illum. Vos commedite ; ecce enim puer vester huc
properat.' Deinde cicius puer venit, et cum fratribus commedit. Tunc
omnium clamor in Dei laudem extollitur, magnificantes sanctos eius.
Postea sanctus iunior Kyaranus cum suo puero, accepta benedictione
sancti senis Kyarani, ad sua reuersus est.

xxxiii. Alio ' tempore vnus de fratribus, nomine Baithenus, ignem
incaute extinxit mane, et multum inde dolens, petiuit indulgenciam.
IUo iam die sanctus Ruadanus, abbas Lothra, ad sanctum Kyaranum
visitandum venit ; set in monasterio Saighyr ignis non erat quo
calificarentur hospites, et conviuium eis pararetur. Hoc sciens
sanctus Kj-aranus, benedixit quendam lapidem sibi presentem, et
ilico flammis igneis lapis ardebat. Et uir Dei lapidem accepit ar-
dentem in manibus suis, et ita portauit usque ad sanctum Ruadanum.
Hoc Ruadanus cum suis videns, multum in Deo edificati gauisi
sunt.

xxxiv. SuPRADicTUs' quoque Baithenus iterum uas plenum lactis
incaute super terram effudit. Set sanctus senex Kyaranus benedixit

' MS. -cauit. 2 =Capg. u.s. ; Br. c. 5 ; Du. c. 28.

Du. c. 28'' ; §§ xxxiv-xxxvi not in Capg.

232 VITAE SANCTORVM HIBERNIAE

sancto signo illud uas ; et ibi coram omnibus repletum est optimo
ignoto lacte. Tunc ille frater qui effudit, et alii fratres, timentes
sanctissimum magistrum, in Dei amore firmati sunt.

XXXV. Orans^ quoque quodam^ die sanctissimus pontifex senex
et decrepitus Kyaranus paucis diebus ante obitum suum, apparuit
ei angelus Domini. Tunc vir sanctus tres peticiones petiuit a Deo,
presente angelo. Quas, Deo permittente, promisit sibi angelus ; id
est, quod omnes qui sepulti fuerint iuxta cathedram suam in suo
cymiterio, super eos post diem iudicii infernus non claudetur ; et
f. log " quicunque diem | festum sui natalis honorauerit, hic sit diues, et in
futuro requiem habebit ; et sua gens Osraighi, que accepit eum
patronum suum, si non uastauerit aham gentem discedens a sua
regione in illam, uocansque eam in pugnam ; set si alia gens iniuste
regionem Osraighi intrauerit uolens uastare eam, nunquam a suis
hostibus in bello in sua propria terra ita vincetur. Hee tres peti-
ciones sancto Kyarano ante obitum suum a Deo promisse sunt.

xxxvi. Iste' sanctus silicet Kyaranus ualde erat humilis in omnibus,
qui multum diligebat diuinam scripturam audire et discere usque ad
decrepitam etatem. Fertur enim de eo, quod ipse cum ceteris sanctis
Hybernie ipsius temporis ad virum sanctum sapientissimum Finnia-
num, abbatem monasterii Cluana Hayaird, exiuit in sua senectute, et
in diuinis [scripturis in] sancta scola eius legebat. Inde uero beatis-
simus Kyaranus alumpnus sancti Finniani, sicut alii sancti Hybernie,
dicitur. Cum enim ipse senex sapiens et benedictus ac summus
pontifex esset, dignatus est discere sub genu alterius propter humi-
litatem et amorem sapientie.

xxxvii. BEatissimus* Kyaranus a iuuentute sua usque ad obitum
suum mollibus uestimentis', carnibus, et potibus ebriantibus, somp-
noque, ceterisque carnalibus deliciis incredibiliter carebat. Ipse suam
gentem, id est Osraighi, et plurimos alios de errore gentilitatis ad
Christi fidem conuertit. Crebris iam ipse angelorum visitationibus
in signis preclaris frequentabatur. Innumerabilem multitudinem
episcoporum, presbyterorum, ceterorumque graduum ecclesiasticorum
ipse ordinauit.

xxxviii. Ipse" sanctus patronus noster Kyaranus in quodam loco
postulauit fontem. Quem angelus Domini sibi depinxit ; et multi
morbi per aquam ipsius fontis adhuc gratia viri Dei sanantur. Qui
dicitur fons Kyarani.

' =Br. c. 33'' ; Du. c. 29. ^ MS. wrongly places qtiodam after Kyaranus.
' =S § 19; R^ u. s., omitting his visit to Finnian ; Du. c. 30, which makes
Finnian come to him. * «Capg. ii. 326 ; Br. c. 33^ (much expanded) ;

§§ xxxvii, xxxviii are rot in S R Du. ^ sed pellibus luporum ferarumque

Capg. ; so Br. ^ = Br. c. 33 " ; not in Capg.

VITA SANCTI CIARANI DE SAIGIR 233

xxxix. Trecentis' silicet annis vixit sanctissimus Kyaranus in
carne, in deuoto seruicio Christi ante baptismum et deinde. Cum
iam ipse esset infirmatus* senio et dolore, sciens diem obitus sui,
uocauit ad se populum suum ; et benedicens eum, mandauit ei diuina
mandata^ Et accepto diuino sacrificio intra chorum sanctorum tertio
nonas Martii in pace Christi suum emisit feHcem spiritum. Et tri-
ginta sancti episcopi, quos ipse sanctissimus Kyaranus ordinauit,
providencia Dei cum eo in vna nocte secundum uohmtatem suam
migrauerunt ad Christi regnum. Cui est honor et gloria cum Deo
Patre et Spiritu Sancto in secula seculorum. Amen *.

EXPLICIT VITA SANCTI KyARANI
EPISCOPl' ET CONFESSORIS

' = S § 20 ; R^, Capg. u. s. ; Br. cc. 33 ', 34 ; Du. c. 3 1 ; ferme trecentis S R ;
plusquam ducentis Capg. ; four hundred Br. - esset add. M m. pr.

' Capg. takes him to Cornwall before he dies : Quiescit autem in Cornubia
supra mare Sabrinum, a Petrokstovve miliaribus xv, et a Mousehole xxv [i. e.
at Perranzabuloe, = Pieranus in Sabulo]. * Here R inserts a section cor-

responding to 5 xv above, and then adds the ' Explicit '. ' de Saygir add. R.

Vita sanrti (JTocmgcni abliatis tJc (!&lcnn tra

Eoct)

f. 64 <* InCIPIT VITA SANCTI CiEMHGENI EPISCOPI ET CONFESSORIS

i. ViR^ ERAT IN PROVINCHIA Laginensium, que est quinta pars
Hybernie, in plebe videlicet Dal Machscorb, que est in orientali plaga
Laginensium super ripas maris, cuius nomen dicebatur Coemhlogha^,
fidelis satis, et Deo ydoneus, qui habuit vxorem nomine Coemhellam^.
Erantque ambo iusti^ apud Deum et homines. Quadam nocte
apparuit angelus Domini in sompnis illi mulieri, dicens ei : ' Bene-
dicta mulier, paries filium, et uocabis nomen eius Coemgenum, qui
erit carus Deo et hominibus. Et ipse erit pater multorum mona-
chorum, in cuius loco magna erit gratia Spiritus Sancti. Et postquam
fuerit natus, statim ad baptismum ducetun' Et ilico ut natus est,
sicut iussit angelus, ductus est ad baptismum. Occurritque portantibus
eum in via angelus Domini in forma pulcri iuuenis ; et interrogauit
eos, dicens : ' Quid habetis, aut quo pergitis ? ' At illi responderunt :
' Ad quendam heremitam sanctum presbiterum hic prope habitantem,
ut infantem, quem portamus, baptisset.' Tunc angelus Domini in
forma hominis insufflans, signauit in nomine Patris, et Filii, et
Spiritus Sancti, et orans benedi.xit eum. Deinde illi homines ad
sanctum presbiterum, nomine Cronanum ^ venerunt. Qui ° dixit eis :
' Quid queritis huc ? ' Illi responderunt ei : ' Vt baptizes istum in-
fantem, pater.' Et videns sanctus Cronanus infantem, ait : ' Iste
sanctus infans rebaptizari non indiget, quia a viro sanctiore et meliore
me baptizatus est.' Illis admirantibus de hoc uerbo, ait eis : ' Occurrit
uobis aliquis in via ? ' Et indicauerunt ei, quomodo predictus iuuenis
f. 65" benedixit infantem | et nominauit eum Coemhgenum. Et ipse senior
ait eis : ' Ille est angelus Domini, qui istum infantem baptizauit. Et
sicut nominauit eum angelus, ita semper ipse uocabitur, id est Coem-
genus,' quod latine sonat pulcer genitus ; pulcerrimus enim ipse erat.
Et respiciens sanctus senior Cronanus infantem Dei plenum gratia.
obtulit se ipsum ei dicens : 'O benedicte Dei infans, benedicat te Deus
omnipotens. Et 'ego' ero primus monachus tuus, et locum meum

' =S § I, R2 f. 116"; Br. cc. 3,4 ; Du. p. 146 ; on the margin of M is an Irish
pedigree of Coemgen.agreeing in the main vvith that in LL. 351 ". ' Caym-

lugus S R. 3 Caim- R ; Caym- S. * nobilibus ac iustis exortus

parentibus S R. * in Forlualha Laigen add. Br. '^ Du. p. 147.

VITA SANCTI COEMGENI 235

cum omnibus meis tibi trado '.' Et postea cum oratione et benedictione
sancti Cronani sanctus Coemgenus ad parentes suos reductus est.

ii. In natiuitate ^ iam sancti Coemgeni, Dei dono ad domum paren-
tum suorum, pro gratia infantis, mira uacca alba mane et uespere
veniebat, de cuius lacte sanctus infantulus Coemhgenus aliquo tem-
pore nutritus est. Et illi homines nescierunt, vnde illa venerat, aut
quo pergeret die et nocte. Set duo magna uassa de lacte in vnaquaque
die mulgebantur ab ea. Et post teinpus, nemine illorum adhuc
sciente, Dei nutu vnde venit ipsa rediuit. Et per hoc sancti infantis
nomen magnificatum est.

iii. DuM ' esset sanctus Coemgenus puer, oues parentum suorum
cum aliis pastoribus pascebat. Et quodam die in pascuis pauperes
venerunt ad eum, dicentes : ' Miserere nostri, sancte puer Coemgene,
audiuimus iam famam sanctitatis tue.' In Dei enim nomine coram
ceteris tradidit iUis pius puer quatuor* oues. Sero numeratis ouibus
domi, numerus Dei dono integer inuentus est, ne Christi seruus pro
largitate caritatis sue accussaretur. Et in hoc miraculo sanctus
Coemhgenus in Christi amore confortatus est.

iv. Beatissimo " Coemgeno adhuc in domo parentum manente, alia
plura miracula per eum a Deo facta sunt, que hic non scribimus,
uolentes cicius peruenire ad suam perfectam etatem. Videntes par-
entes sancti Coemgeni tantam gratiam in eo, tradiderunt eum sanctis
senioribus Eogano ", Lochano', et Enne *, ut m cella eorum Christo
nutriretur. Et apud illos sanctos beatus Coemgenus sedule legebat.
Ipsoque in primis iuuentutis sue floribus crescente, videns illum
quedam pulchra iuuencula foris in agro cum fratribus operantem,
amauit eum valde. Pulcerrimus enim erat ipse, sicut prediximus.
Et cepit indicare ei amicitiam suam astutis verbis. Insidiasque ei
illa, prout poterat, semper agebat, vissu et loquela, et ahquando per
nuncium. Que omnia sanctus iuuenis respuebat. Et ab illa ergo die
querebat ipsa oportunitatem invenire illum solum. Ouadam vero die,
fratribus operantibus in silua, illa post eos perrexit. Et uidens
sanctum Coemgenum' seorsum solum in silua operantem, adiuit eum,
et blandissimis | nexibus manuum suarum eum amplexa est. Roga- f. 65'
batque illum dulcibus uerbis, ut secum concumberet. Miles autem
Christi armauit se sancto signo, et repletus Spiritu Sancto, resistit
ei fortiter, et exiliuit de manibus eius in silua. Et inueniens ipse

1 According to B, Fitzsimon's MS. adds : ' et tota prouincia ista Domino tuo
seruiet in eternum ; et quando habitatores istius primae dignitati tuae aduersa-
bunt, ensis extraneus ueniet, qui diuersis modis eos eradicabit.' The reference
is to the attempt to transfer the see of Glendalough, and Henry ITs invasion.
■ = S § I, R2 u. s. ; Br. c. 6. 3 = S § 3, R^ u- s. : Br. c. 15 ; Du. p. 156.

■* vii. S R ; ocht muilt Br., i. e. eight wethers. ^ = S §§ 2, 3 ; R' u. s.

^ Eugenio S R. ' Altered to Lochurano S m. sec. ; Lachano R. * Eanne S ;
Ennano R. ^ Coginium S ; Caimhinum R.

236 VITAE SANCTORVM HIBERNIAE

urticam inuoluit se ipsum nudo corpore in eam. Et illa adhuc
iuuencula persequens eum, reinduit se uestimentis suis uelocius, et
apprehendit occulte fa[s]ciculum vrtice, et veniens illa ad eum, per-
cussit eam sanctus urtica in faciem, et in manibus, et in pedibus
multis vicibus. Et cum illa esset lacerata urtica, extincta est uoluptas
amoris sui ; et compuncta ipsa corde, flexis genibus ueniam postu-
lauit in Dei nomine a sancto Coemhgeno. Et orans sanctus pro ea
ad Christum, tunc ipsa Deo et sancto Coemgeno uirginitatem suam
promissit. Inuenientesque eos fratres ita sibi colloquentes, admira-
bantur ualde. Narrauitque eis uirgo, que gesta fuerant, habens
verecundiam pudicicie. Et talia fratres audientes, confirmati sunt in
amore castitatis. Illa autem iuuencula deinceps prudens et sancta
uirgo effecta est, que sancta monita beati Coemgeni diligenter seruabat.
v. QuADAM ' die iussus est sanctus Coemgenus', ut pergeret cum
quodam fratre ' in siluam prope cellam possitam ', ut facerent in ea
ignem pro aliqua causa fratrum. Et erat ille frater beato Coemgeno
senior. ' Et ipse senior ait sancto Coemgeno ' : ' Frater Coemgene,
porta nobis ignem in siluam.' Oblitusque est sanctus Dei ignem
secum portare. Peruenientesque ad locum, vbi debebant ignem
accendere, senior ille interrogauit, vbi esset ignis. Fatens sanctus
Coemgenus, quod oblitus esset ignem, ait ei senior: ' Percurre, frater,
cicius post ignem, et tolle tecum ignem.' Et interrogans beatus
Coemgenus eum, in quo portaret ignem, dixit ei senior per iram :
' In sinu tuo.' Perueniensque sanctus Coemgenus ad coquinam,
possuit facem ardentem cum multis prunis, iuxta uerbum senioris,
in sinu suo. Veniensque ad locum predictum, misit ignem in terra
de sinu suo ante seniorem ; set mansit vestimentum intactum igne
ardente, ac si nunquam in eo missus esset. Videns autem ille senior
tale miraculum per sanctum Coemgenum factum, humiliter dixit ei :
' O sancte iuuenis, video te Spiritu Sancto plenum esse ; et uere
bbaciam nostram debes habere.' Ait ei sanctus Coemgenus : ' Miruni
esset, ut sancti seniores sub regula mea essent, stulti iuuenis ; set
nemini hoc miraculum dicas.' Et ait senior : ' lam conueniencius est
alios sub te esse, quam ut tu sis sub aliis. Vere venient dies, quando
nos omnes et loca nostra sub te erimus.' Et narrans ille senior'^ hoc
miraculura maioribus et omnibus fratribus, displicuit multum sancto
Coemgeno, et recessit ab eis longe in deserto solus.

f. 65 "" vi. Ambulans ' beatissimus Coemgenus per deserta loca solus, in-
venit quadam die uallem quandam inter concaua montium altissi-
morum possitam, irrigantemque pulcris aquis. Duo enim stagna et

' =S I 4, R'' f. 115''; Du. p. 155 (different). ^ Cayminius, altered to

Caymginius S ; Caymginus R. ^ presbitero nomine Brait Diuco S R.

* ad fornarium S ; ad fornicanum R. ' Brait Diucus R. ' = S § 5 ;
R' u. s., Br. c. 7 ; Du. p. 148.

VITA SANCTI COEMGENI 237

clari riuuH hinc et inde confluunt in ea de montibus. Et pertransivit
illam uallem usque in supcriori parte ipsius, ubi est lacus in angustiori
suo fine, inter cacumina niontium altissimorum, set lacus ad radices
eorum a monte usque ad montem constat. Illaque uallis quondam
scotice vocabatur Gleand De, modo autem dicitur Gleand da locii, id
est uallis duorum stagnorum. Et se collegit sanctus Coemhgenus
iuxta predictum stagnum in quadam arbore cauata, et mansit ibi
quodam tempore in vita angustissima ^ Raro enim de illa arbore
egrediebatur foras, et colligebat pauca olera, et cum modica aqua
commedebat. Et ita vi.\it multis diebus.

vii. Pastor^ quidam cuiusdam patris familias, qui dicebatur Bi ',
aliquibus diebus colligebat armentum suum ad pascua in predictam
uallem, in qua erat sanctus Coemgenus heremita. Et uolens Deus
famulum suum Coemgenum ostendere hominibus, fecit vnam
vac[c]am de illo armento venire cotidie ad sanctum Coemgenum
in suo specu manentem ; et ipsa veniens hngebat sedule uestimen-
tum sancti *. Audiensque illa uacca mugitum armenti saturi de
herbis virentibus et aquis circa uesperas redeuntis, et pastores
altissonis uocibus peccora minantes, uelocius ad primam armenti
partem, contenta suo pastu, recurrebat. Et omni die descendens
armentum de gremio montis in vallem illam, ipsa vacca se furabatur
a ceteris, et veniebat ad virum Dei. Agebatque cotidie, sicut in primo
die fecit. Et illa vacca habundanciam lactis incredibiliter habebat
de tactu vestis viri Dei. Admirantes autem caupones habundantes
ex illa uacca lacteos fontes, narrauerunt domino suo. Et ille ait
pastori : ' Scis tu quid illi uacce contigit ? ' Et pastor ' nescire se
dicens, ait dominus suus ei : ' Obserua eam diligenter, ut scias
unde habet illa "hanc' gratiam.' Crastino autem die pastor ille com-
mendauit armentum pueris minoribus, et sequ[u]tus est illam uaccam,
quocunque ibat. Et ipsa uacca consueto more exiuit ad arborem
cauatam, in qua erat sanctus Coemgenus. Inveniens pastor vac[c]am
lingentem uestimentum sancti, admiratus est multum ; et minans
inde uaccam, aspere increpauit sanctum Dei rustice. Et hoc sancto
Coemgeno displicuit, timens quod ille homo se proderet. Postea ille
rusticus minauit peccora ad domum suam. | Peruenientes uero ad f. 65 "*
uillam, uerse sunt uacce et vituli in tantam insaniam, ut non cogno-
scentes se inuicem, matres uellent uitulos occidere. Hoc videns
pastor timuit, et narrauit domino suo quod vidit in valle. Et ius[s]ione
domini sui ille pastor statim reuersus est ad sanctum Coemgenum ;

' S and R combine in one section this residence of the saint in the tree on
the north side of the lough with that in the cave on the south side in §§ xvi and
xix infra. ' = S § 6, R^ u. s., Br. c. 9''; Du. p. 149. ' brugaidh . . .

dar bho comhainm Dimma mac Fergna Br., i. e. a farmer called Dimma, son of
Fergna v. inf. § xxv. * ro ligh a chosa Br., i. e. liclied his feet, ^ Du. p. 150.

238 VITAE SANCTORVM HIBERNIAE

flectensque genua, rogauit sanctum Dei, ut daret sibi ueniam. Adiu-
ratusque ille a sancto, promissit ipse de cetero, se 'non' proditurum
eum ; nesciuit enim sanctus, quod ille narrasset antea de se homini-
bus. Et, impetrata venia, ille homo aquam benedictam a sancto
Coemgeno 'accepit'. Et aspergens ille aqua illa uaccas et uitulos,
cognouerunt se inuicem consueto amore, et mites ilico facte sunt.
Statimque' fama sanctiCoemgeni per regionem diuulgata est. Audi-
entes autem sancti seniores supradicti, id est Eoganus, Lochanus,
et Enna, quod sanctus Coemgenus in illa ualle deserta esset, reduxe-
runt eum inde contra voluntatem eius ad monasterium suum.

viii. QuoDAM die in autumpno illi sancti seniores collegerunt plures
in segitibus suis messores, et parate sunt illis carnes et cereuisia
habundanter. Manens aliquo circuitu sanctus Coemgenus in coquina
illo die, magna peregrinorum turba petens in Christi nomine victum,
tunc uenit ad ostium. lam beatissimus Coemgenus, plenus miseri-
cordia, erogauit illis ante coquos omnia cibaria que erant parata
messoribus. Tunc sanctus Eoganus iussit, ut messores uenirent ad
prandium. Cum hoc nunciatum esset sancto Lochano, uenit ad co-
quinam, et ait ad sanctum Coemgenum : ' O bone iuuenis, quid est quod
fecisti sine nostro imperio .' Plures enim sunt messores, et iuste debent
habere bonum prandium, quia opus bonum agunt ; illis autem pere-
grinis alium cibum daremus.' Hec audiens sanctus iuuenis, ueniam
flexis genibus postulauit. Exeunte autem foras sancto seniore cum
tristitia, beatus Coemgenus coquinam clausit super se, et imperauit
ministris omnia ossa colligere, et implere aqua omnia uassa ceruisie.
Postea autem misit foras coquos, et orauit supphciter ad Deum.
Statimque Christi potencia aqua illa conuersa est in vinum, et omnia
ossa carnibus plena apparuerunt. Vocansque ad se magistrum
coquine, ostendit ei quod sibi Deus donauit. Et coccus currens
narrauit sanctis senioribus quod factum fuerat per sanctum Coem-
genum. Et sancti seniores, videntes illud factum mirabile, glori-
ficauerunt Deum, et benedixerunt suum sanctum discipulum, per quem
fecit Deus tale miraculum. Et illud donum a Deo factum fratribus
illius loci, et hospitibus, atque messoribus, per tres dies habundanter
suffecit.

ix. Alio tempore sanctus Coemgenus perrexit ad quendam sanctum
f. 66 ■■ heremitam, nomine Beoanum; et mansit apud | illum aliquot diebus.
Ille sanctus habebat vnam vaccam, et ministro suo quodam die in
alio offjcio occupato, dixit beato Coemgeno : ' Vade frater, et vide
vaccam nostram, ne eam bestie heremi commedant.' Pergens iam
sanctus Coemgenus, invenit illam vitulum parturientem. Et uolens
postea sanctus eam cum uitulo minare ad domum, uenit luppa macie
' From here to end of § xv om. S R.

VITA SANCTI COEMGENI 239

tabescens ad eum. Et sciens ipse, quod illa esuriret, iussit ei, ut
commederet ' vituium ' tunc natum. Et statim luppa occidit vitulum,
et commedit. Hoc videns pia mater, tristissima effecta est ; et mugiens
miserabiliter, cucurrit ad cellam domini sui. Sciensque uir Dei
causam illius, di.xit sancto Coemgeno : ' Fili, quid fecisti ? Cur fregisti
cor miscre matris.' Impero tibi in nomine Domini lesu Christi, ut
cicius adiuues tristem illius mentem.' Hoc audiens sanctus Coem-
genus, perrexit in siluam propinquam, et in uirtute Dei luppam ad se
uocauit. Nutuque Dei illa ilico uenit ad sanctum Domini. Et ait ei
beatus Coemgenus: ' Tibi in nomine lesu Christi Dei mei dico, ut
vice vituli modo ad uaccam illam, cuius uitulum commedisti, uenias, et
omni hora mulgendi congrua cotidie, usque dum alium partum habeat,
simili modo uenias. Ipsa enim te amabit Dei potestate, quamuis sit
contra naturam.' Mirum dictu ; luppa ilico post tale monitum cucurrit
ad cellam, et stetit ante uaccam. Videns iam uacca eam, statim dilexit
illam, ut mater vnicum suum 'filium'. Et postea omni die hora
mulgendi, quanto tempore uacca lac illo conceptu habebat, luppa de
silua veniebat, et linguens eam uacca, pie lac suum dabat. Hoc
videns sanctus heremita Beoanus signum, Deo gloriam dedit, et
benedi.^it diligenter sanctum Coemgenum.

X. Deinde sanctus Coemgenus, accepta licentia et benedictione
beati senioris Beoani, ad sanctum episcopum Lugidum exiuit. Lugi-
dus sanctus episcopus monasterium monachorum regebat pie et
religiose ; et ipse libenter suscepit sanctum Coemgenum inter suos.
Quodam die fur de grege monasterii sancti Lugidi episcopi arietem
furatus est, et commedit. Et cum ille coactus esset ad reddendum siue
ad iurandum, sanctus Coemgenus dixit ei : ' O miser, confitere quod
fecisti, postulans ueniam ; uel ad periurium auda[c]ter accede.' Ille
autem homo, paruipendens uerbum sancti, accessit ad signa sancta,
ut iuraret. Ilico iam accedens fur ad iurandum, aries ex ore eius
balando alte clamauit. Tunc omnes uoluerunt illum post talem con-
fussionem dampnare ad mortem ; set sancti liberauerunt eum. Et ait
ei sanctus Coemgenus : ' O stulte homo, relinque hoc seculum, et
salua animam tuam a languore scelerum tuorum.' Ille iam compleuit
consilium sancti, et effectus est penitens dignus in vita sua.

xi. Quodam' die sanctus Lugidus episcopus beatum Coemgenum
misit in rure ad quendam. Iter Christi seruus Coemgenus agens,
invenit in via j iacentes duas filias de nepotibus Dallayn decollatas. f. 66''
Videns iam uir Dei nepharium opus, stetit ibi solus, ne dimitteret
humana cadauera auibus uel canibus. Et orans sanctus in illo loco
ad Deum, hostes, qui hoc scelus fecerunt, turbata mente eorum,
errauerunt, et ad locum perpetrati sceleris venerunt retro habentes
1 =Br. c. 18; Du. p. 161.

240 VITAE SANCTORVM HIBERNIAE

capita occisarum. Et uidens eos sanctus Coemgenus, uerbis plurimis
eos increpauit de occissione' feminini sexus. Illi dixerunt: ' Propter
odium et vindictam parentum suorum fecimus, qui nobis multa mala
fecerunt.' Et petens sanctus ab eis capita, deponunt ea super terram.
lungensque sanctus Coemgenus capita corporibus suis, orauit pro eis.
Oransque sanctus, ante omnes ille surrexerunt sane et ualide, gratias
Deo agentes. Illi uiri videntes maximum miraculum coram se factum,
postulauerunt suppliciter ueniam, et promiserunt se nunquam facturos
tale neffas, gratulantes multum de uita puellarum. Puelle uero per-
uenientes ad suos, narrauerunt omnibus que sibi contingerunt. Et de
hoc insueto miraculo nomen sancti Coemgeni per regiones multum
diuulgatum est.

xii. QuoDAM tempore beatissimus episcopus Lugidus in iuuentute
sua uoluit deserere Hyberniam, et esse in aliena patria peregrinus.
Veniensque ad eum angelus Domini, dixit ei : ' Noli deserere Hyber-
niam, quia Dei dispensacione plures sanctos in ea ordinabis.' Ex
hac iu's'sione angelica sanctus Lugidus 'retentus', mansit in Hybernia.
Et de illis sanctis, quos sanctus Lugidus ordinauit, est beatissimus
Coemgenus. Postquam iam sanctus Lugidus fecit sanctum Coem-
genum sacerdotem, misit eum cum "quibusdam' discipulis sibi
ordinatis, ut cellam Deo edificaret, vbi locum posset inuenire. Et
ueniens ad locum qui dicitur Cluayn Duach, edificauit ibi cellam, in
qua aliquo tempore mansit, colligens Christo famulos.

xiii. Aliquando in ipso loco sancto Coemgeno adhuc manente,
quidam plebeus ad ostium illius loci uenit. Et videntes eum duodecim
viri, qui erant inimici eius, cucurrerunt post illum, uolentes eum
occidere. Videns ipse eos se sequentes, prostrauit se ad terram
iuxta ostium ; et tunc erat clausum, et non potuit intrare. Venientes
autem inimici, nichil ibi de homine sentierunt, set tantum lignum
transuersum super terram. Mirabanturque ualde, quia non viderunt
ostium aperiri, nec eum inde exisse. Et dicebant inter se : 'Vbi est?
aut quo exiit ?' Nescientesque quid agerent, quidam ex illis sederunt
super eum, quasi super hgnum. Tunc beatissimus Coemgenus intus
f. 66'^ solus in oratorio orabat ; cui diuinitus reuelatum est, quid | factum
fuerat foris. Et discedens foris, uocauit ad se quendam fratrem, et ait
ei : ' Fili, uoca homines consistentes ante fores ad me.' Qui cum
uenissent, ait illis uir sanctus : ' O miseri homines, cur uoluistis
hominem interficere ante ostium celle Coemgeni ? ' Illi audientes iam
nomen sancti Coemgeni, et scientes ex gratia uultus sui et eloquii,
quia ipse esset beatus Coemgenus, corruerunt in terram, petentes
ueniam ex intimo corde. Tunc ait eis minister sancti Coemgeni :
'O stulti, ite et uidete hominem quem querebatis, et super quem
sedistis, apparens ipse uobis quasi lignum potencia Dei per gratiam
' MS. occisisione.

VITA SANCTI COEMGENI 241

nostri abbatis.' Videntes illi duodecim hominem ibi sedentem, et
narrans ipse eis ueritatem rei, obtulerunt se omnes Deo et sancto
Coemgeno. Fecitque eos statim uir Dei monachos, et manserunt
apud eum pie et religiose usque ad obitum suum.

xiv. Faber quidam de familia sancti Coemgeni quadam die mortella
lapidem terens, particula de lapide scis[s]a exiliuit, et fregit oculum
fabri. Hoc sancto Coemgeno in oratorio oranti a Deo reuelatum est,
et venit statim foras, ubi erat luscus. Vidensque illius miseriam, et
fratres de eo dolentes, possuit manum suam super oculum, et orauit
pro eo, signans illius ^'vlnus in Christi nomine. Et ilico ibi coram
omnibus illius oculus redditus est sanitati a cruore et dolore, acsi
nunquam esset percussus. Et ille cum ceteris fratribus gratias Deo
egit, glorificans uirtutem sancti sui patroni.

XV. PosT hec et alia magna signa beatissimus Coemgenus illum
locum, id est Cluayn Duach, deseruit, dimittens illic viros catholicos.
Direxitque iter ad patriam suam cum monachis, quos secum uoluit
ducere. Ambulansque sanctus Coemgenus quadam diejjer loca aspera
solus post monachos suos, vidit hominem a via parumper remotum '
iacentem mortuum. Et non ualens sanctus illum tegere humo ibi,
quia discipuli sui omnes antecedebant eum, rogauit Christum, ut
viuificaret illum. Cepitque ilico ille palpit"a're ; et orans adhuc
sanctus, surre.^it viuus qui erat mortuus ; et benedixit viro Dei,
gratias Deo agens. Et secutus est sanctum Coemgenum, perhibens
se morte repente illic suffocatum. Et peruenientes ad fratres, ipsi
interrogabant, unde esset homo ignotus. Ille iam homo indicauit eis
se exanimem fuisse, et se a sancto Coemgeno resuscitatum esse.
Hoc audientes discipuli, Christo saluatori laudem dederunt. Homo
silicet ille factus est a sancto Coemgeno monachus, et mansit apud
eum obediens usque ad mortem suam.

xvi. DEiNDE'sanctus Coemgenus cum ad patriam suam peruenit, |
et cepit habitare in illa solitudine, in ualle 'silicet' duorum stagnorum, f. 66 ''
in qua ipse in iuuentute sua heremita erat, ubi uacca eum invenit,
sicut scripsimus. IUam enim solitudinem ab inicio multum dilexit
beatus Coemgenus. Et in inferiori predicte uallis parte magnum
monasterium fundauit, ubi duo riui clari confluunt. Et multi hinc et
inde venerunt ad eum, et fecit eos sanctus Coemgenus monachos in
illo loco. Et plurima monasteria et celle per regiones Laginensium
sub eo fundata sunt, et erat maxima monachorum multitudo per
diuersa loca sub cura sancti Coemgeni. Ipse beatissimus Coem-
genus predictum suum monasterium et cetera viris probabilibus

> MS. -ta. » =S |§ s'', 7» ; R^ ff. ii6<', 117" ; v. p. 237, note i supra.

PLUMUER B

242 VITAE SANCTORVM HIBERNIAE

commendauit, constituens singulis religiossis officium suum. Et
exiuit ipse ab eis solus ad superiorem ipsius uallis partem, quasi
per vnum miliarium a monasterio, et construxit mansiunculam
ibi in loco angusto inter montem et stagnum sibi, ubi erant dense
arbores et clari riuuli. Et precepit monachis suis, ut nullum ciborum
sibi genus darent, et nemo ad eum veniret nisi pro maxima causa.
Et ita solus in superiori ipsius uallis plaga inter montes et stagnum
in diuersis locis per quatuor annos heremita fuit, in ieiuniis et vigiliis
continuis, sine igne et sine tecto ; et habetur incertum vtrum radici-
bus herbarum, an fructibus lignorum, siue celesti pastu, suam
sustentauit vitam, quia ipse nemini indicauit hanc questionem. Set
sui monachi claram cellam in heremo, ubi sanctus Coemgenus
habitabat, inter superius stagnum et montem, in australi parte (ubi
est clarum monasterium modo, in quo semper viri religiosissimi
habitant, et illud vocatur scotice [Disert Caimhghin]\ quod sonat
latine heremus Coemgeni) construxerunt ; et ibi plures habitauerunt.
Et fere moncium et siluarum mites commitabantur sanctum Coem-
genum, et aquam de manibus eius domestice bibebant. Et post
predictum tempus multi sancti conuenientes duxerunt de desertis
locis invitum, et fecerunt eum habitare cum suis monachis in predicta
cella. Ibique sanctus Coemgenus semper uoluit habitare, et ad
Christum migrare. Adhuc iam illic inter fratres satis stricte vixit.

xvii. QuADAM- die, manens sanctus Coemgenus foris super lapidem,
apparuit ei dyabolus cum magna modestia in forma pulcerrima,
transformans se in angelum quasi lucis ; et dixit viro Dei : ' Aue, vir
sancte Dei, ecce sum missus tibi a Domino, ut dem tibi consilium.
Magnum iam laborem semper sustines, et laudant te sancti angeli
ante conspectum Domini, et imperat tibi Dominus, amans te, ut de
hac ualle montana ad terram, habitabilem monachis tuis post te,
discedas.' Et benedicens dyabolus sancto Dei, ilico post tale impe-
rium euanuit. Sanctus autem Coemgenus admirans de pulcritudine
f. 67 " et modestia ilhus, si demon esset; et cur imperauit^ | ei, ut discederet
a loco, ubi vita sua a Deo et angelis suis laudatur, si angelus lucis
esset, quia Deus potens est seruis suis vbique bona preparare, ait :
' In hac ualle, Deo permittente, ubi vita mea, siue ab angelo, siue
a demone laudatur, cursum huius vite consum[m]abo.'

Et postea ille Sathanas cum turba demonum ultra montem Fuayd,
in aquilonali plaga Hybernie, in regione silicet Ultorum, sancto
Comhgallo abbati apparuit ; et ait ei sanctus Comhgallus : ' Vnde
modo venisti, Sathanas?' Sathanas respondit : 'De finibus Laginen-

' No lacuna in MS., but it is clear that the Irish name has been omitted;
Desertum Caymginii S ; Dcsertum Caimhgin R ; which do not give any Irish
name. 2 Not in S R. ' MS. imparauit.

VITA SANCTI COEMGENI 243

sium, dc ualle videlicet duorum stagnorum, ubi ille rigidus Coem-
genus habitat, ucnimus. In illo iam loco ipse rusticus cum miserabili
cetu meis discipulis septem annis multum nocuit indesinenter. Ego
autem post omnes exiui ad eum, et ut ' de suo loco discederet,
persuassi ei ; sed non profuimus, quia stabilitas illius nos omnes
superat. Nunc iam ego cum mea familia ad nostrum locum inanes
vadimus, et uexilla nostra fracta esse ab illo narrare ibi cupimus.
Volumus enim adhuc temptare eum.' Tunc sanctus Comhgallus ait
ei : ' Reuertere, Sathanas, cum meis monachis ad sanctum Coem-
genum, et nec post nec ante eos uenias ad euni, set simul cum illis ;
et insidias tuas, tuumque dolum contra eum, presentibus monachis
meis, manifesta illi. Hoc tibi impero in Christi nomine.' Et uenien-
tibus sancti Comhgalli monachis ad sanctum Coemgenum, apparuit
simul cum eis Sathanas, et narrauit sancto Coemgeno omnia
secundum ordinem, sicut iussit ei sanctus Comhgallus. Tunc sanctus
Coemgenus gratias Deo egit, benedicens amico suo Comhgallo. Et
imperauit- dyabolo, ut cetum suum de illa valle semper tolleret.
Demones iam statim imperio sancti Coemgeni discesserunt de ualle,
ululantes terribili clamore, et perhibentes se nunquam acturos
stacionem in ipsa ualle. Post discessum autem demonum rupis
illa, de qua nocebant hinc et inde, per orationem sancti Coemgeni
in stagnum cecidit magno fragore.

xviii. CoNsuEBAT ' sanctus Coemgenus in stagno omnibus noctibus
per interuallum hore intrepidus orare. Bestia uero horridissima de
lacu veniebat ad eum ; et natans circuibat corpus eius vndique, set
tamen nichil sancto nocebat. Paciencia mira viri Dei impetum bestie
sustinebat in aqua frigida, quasi nichil videret. Videns piissimus
Deus maximam pacienciam serui sancti sui Coemgeni in vissu
horrende belue, et maximum eius tormentum in frigida aqua,
angelum suum post tempus missit ad eum iuuandum. Tribus 'de'
causis a Deo missus est angelus ibi ad sanctum Coemgenum. Prima,
ut a diuersis suis grauibus laboribus leuius viueret paulisper.
Secunda, ut hor|ridam bestiam sancto infestam repelleret. Tertia, f- (>1 ^"
ut frigiditatem aque calefaceret. Adueniens enim angelus Domini,
statim omni nocte monstrum bestiale rece'de'bat a viro Dei ; et,
angelo quasi in sinu eius sedente, aqua circa eum calida fiebat.*

xix. Infra° spacium predictorum septem annorum, in margine
aquilonali illius laci sanctus Coemgenus oratoriolum sibi construxit

J MS. ut et. 2 MS. imparauit. 3 =s 5 ,, R2 f. 1170 ; Br. c. 8.

* Here S R insert the following section (8 in Si : Cum quodam tempore in
monasterio suo ignis, quo necessaria hospitibus pararentur, deficeret ; lotis aqua
manibus ac uultu, quinque digitorum apicibus guttas in ticiones demisit emortuas ;
et mox, igne suscepto, arserunt iu uiuas. Hic uero ignis miraculose resuscitatus
multa temporum durauit curricula. * =Br. c. 13. Not in S R ; but cf. S § 5.

R 2

244 VITAE SANCTORVM HIBERNIAE

ex uirgis ad Deum orandum cotidie. Ibique sanctus a nullo homine
cognitus habitabat, et nullo humano alimento uescebatur, ut supra
diximus. Quodam quoque die uenator regis Laginensium, Brandubli
fihi Eathach, de semine Enna, a quo nominaturgens' Cennselach, qui
innumerabilem cedem in maxima plaga super aquilonales Hybernie
provinchias in bello magno fecit (et ille Brandubh regnum multarum
Hybernie regionum, postquam ipse regem Temorie et Aileach, id est
Edum filium Ainmireuch occidit in bello, tenuit), sequens canes suos
aprum persequentes, uenit in uallem illam ; et aper oratoriolum
sancti Coemgeni intrauit, canes autem non intrauerunt, set super
pectora sua ante ostium iacebant. Et erat ibi sub arbore sanctus
Coemgenus orans, et aues plures super manus eius et humeros
stabant, et uolabant circa eum, carmina suauia sancto Dei canentes".
Videns venator, stupefactus de hiis reuersus est cuni canibus suis
ilico, dimittens aprum liberum causa benedictionis sancti anachorite.
Et miracula que vidit, ille narrauit regi et ceteris omnibus. Et rami
et folia arborum aliquando dulcia carmina sancto Coemgeno cane-
bant, ut intollerabilem laborem eius celestia carmina temperarent.

XX. In tempore ' quadragessimali, cum esset sanctus Coemgenus in
deserto, angelus Domini tribus noctibus uenit ad eum, dicens :
'Rupis ista, que supereminet huic spelunce, in qua habitas, Christi
famule, cadet super istam speluncam cito ; ideo uade cicius ad alium
locum.' Sanctus Coemgenus respondit: ' Loculus iste angustus
'est' in quo maneo, et uolo per tempus quadragesime in eo esse, nisi
displicet Deo meo.' Angelus dixit : ' Vere manus omnipotentis Dei
rupem istam, ne te occideret, pluribus diebus sustinet.' Et hiis dictis
discessit. Beatus autem Coemgenus intra se ait : ' In Domino Deo
meo lesu Christo confidens, usque in pascha hic manebo.' Veniente
quoque sancto uespere paschali angelus iterum sancto Coemgeno ait :
' Cito de hac spelunca Vmigra, sequens me.' Tunc sanctus Coem-
genus sequ[u]tus est angelum siccis pedibus trans stagnum. Post
discessum iam sancti rupis illa super speluncam predictam cito
cecidit, sicut angelus predixit. |

f. 67 <^ xxi. Alio die beatissimus abbas Munnu in suo nionasterio, '
nomine Teach Munna, que'' est in australi plaga regionis Ceannselach,
audiuit demonem alteri demoni dicentem : ' Vt quid tuus wltus, 'O'
amice, tam tristis est, et pallescit multum isto tempore?' Alter
respondit : ' Nempe 'cur non' essem tristis .' nam ego et alii socii
plures fortiter contra vnum hominem multo tempore pugnauimus,

' Here on margin of MS. a scribal note : is fada a[ta], i. e. it is long that it is.
' Br. c. 10 and Du. p. 153 give the story how a blackbird built its nest and
hatched its young on one of St. Coemgen's hands. ^ = Br. c. 10 ; Du. p. 153 ;
§§ XX, xxi are not in S R. ' quc refers to domits implied in Teach,

VITA SANCTI COEMGENI 245

et nichil ualuimus. Locus enim, in quo ipse stat, proprius cst noster
ab inicio mundi ; modo autem, sicut impossibile homini viuenti in
flammis succensis consistere, ita nobis difficile est inter illum locum
et celum perlustrare, quia flammis orationum eius vrimur. Si vis
nosse eum, ipse est Coemgenus, qui habitat in valle duorum stagno-
rum. Nos tamen in hiis diebus persuassimus ei de loco irc in
peregrinacionem,et ipse 'modo'est paratus ire, si Deus non impediret
iter eius.' Hec audiens sanctus Munna, demonem illum in cathena
ignita per uirtutem Christi alligauit per' lapideum titulum Dei
auxilio huc usque in memoriam uirtutis ligatum. Deinde sanctus
Munna ad sanctum Coemgenum nuncios misit, qui sancto Coemgeno
uerba demonum erga se per ordinem dixerunt. Et sanctus Coem-
genus, gratias agens Deo et sancto Munna, omisit - uotum peregri-
nandi.

xxii. Qvadam' nocte sanctus Coemgenus cum siiis monachis
ympnum sancti Patricii cantabant. Repente autem beatus Coem-
genus admiratus tacuit, et suos tribus vicibus ympnum cantare iussit.
Ympno tercia vice depossito, benedixit eis Patricius. Quibus
interrogantibus, cur iu's'sit ympnum cantari ter, ipse uero tacens,
expossuit eis, dicens : ' Beatissimus patronus noster Patricius, cuius
ympnum cantastis, stabat in pauimento sufiultus baculo, et benedixit
uobis 'a' carmine cessantibus.' Ille est Patricius archiepiscopus,
qui Hyberniam de gentilitate conuertit ad fidem, et ipsc ante multos
annos ad Christum migrauit. Eius autem ympni gratia in uita sua
narratur *.

xxiii. Sequente" nocte sancfus Coemgenus nocturno silencio a
loco, ubi ympnum sancti Patricii cuni suis cantauit, usque ad
locum, in quo nunc est ciuitas eius, trans stagnum siccis pedibus
ambulauit, putans quod nemo se tunc videret. Tamen coriarius
eius, nomine Cronanus, secutus est paulatim vestigia sancti Coem-
geni similiter siccis pedibus trans stagnum. Videns eum pater
sanctus de stagno post se descendentem, ait ei : ' Quare, fi-ater,
ausus es post me per insuetum iter sine mea licentia venire ? Ideo
tibi dico, quia tua ossa in loco, ubi erunt reliquie mee, non erunt
sepulta. Set tamen ne sit desperacio ; mecum eris in celestibus.'
Ille iam frater obediens, humilis, et fidelis erat, Et secundum |
uaticinium viri Dei sibi contigit. f- 67

xxiv. Post" hec angelus Domini ad sanctum Coemhgenum uenit,
dicens : ' O sancte Dei, misit me ad te Deus, ut ad locum quem
constituit Dominus tibi in oriente minoris stagni, venies, et sis ibi

1 ?intra. » MS. amisit. 3 =S § 9, R^ f. 117". * See Colgan's third
Life of Patrick, c. 88 ; sixtfi Life, c. 177 ; V. Tr. pp. 116-8, 244-6, 382-4, 304,
400,476. sNolinSR. 6 --S§ 10, R=f. 117''. ' ^^ >

246 VITAE SANCTORVM HIBERNIAE

inter fratres tuos ; quia illic erit resurrectio tua.' Sanctus Coem-
genus dixit : ' Nisi Domino meo displicuisset, uellem in isto loco, in
quo laborem pro Ciiristo sustinui, manere usque ad obitum meum.'
Angelus respondit : ' Si tu cum monachis tuis ad illum locum pergas,
plurcs filii vite semper in ipso usque ad finem seculi erunt, et
monachi tui post te sufficienciam de terrenis habebunt ibi. Multaque
beatarum milia animarum tecum ex illo loco ad regnum celorum
resurgent.' Coemgenus respondit : 'Vere, O sancte minister, im-
possibile est monachis in ista ualle montibus circumdata habitare,
nisi Deus eos sua potencia adiuuauerit.' Angelus respondit : ' Hec
uerba audi, uir Dei. Quinquaginta silicet viros in illo loco
celesti pane de monachis tuis, si volueris, saciabit Deus sine ali-
moniis terrenis, si vnanimes in Christo permanserint post te ; et vni-
cuique ex eis morienti alius cum Dei timore et amore, in eodem
' habitu ' et professione, usque ad diem iudicii succedet.' Coemgenus
respondit : ' Nolo iam ut sint monachi mei tam pauci post me in
illo loco.' Respondit angelus : ' Si ergo nolueris ut sint tam pauci
in illo loco, multa milia in eo prospere et sine penuria, Deo eis iam
prestante terrena commoda, per seculum ibi erunt. Tu vero de
celesti sede tue familie terrene, sicut tu in Christo uolueris, sub-
ministrabis. Atque, Deo iuuante, tuos monachos hic et in futuro
gubernabis. Locus iam ille sanctus et venerabilis erit ; et reges
potentesque Hybernie eum honorabunt in honore Domini propter
te, in terris, auro et argento, gemmis preciosis, ac sericis ucstibus,
muneribus transmarinis, et regurri deliciis, et fertilitate satis cumu-
labitur. Ciuitas enim magna illic crescet. Leuicianaque monachorum
tuorum tam sanctissima erit, ut nullus eorum, illius introiens sub
humo, tormenta inferni pertulerit. Si uero uolueris, ut isti quatuor
montes, qui huic ualli adherent, equi campi amenissimi et fructuosi
sint, absque dubio Deus tuus faciet propter te.' Sanctus Coemgenus
respondit: ' Creaturas Dei propter me moueri non cupio ; quia aliter
Deus *meus' locum potest adiuuare. Et insuper omnes fere horum
moncium domestice et humiles mihi sunt, et de hoc quod dicis tristes
essent.' Hec et hiis similia sermocinantes inter se angelus Domini et
sanctusCoemgenus, trans stagnum ad locum illum superaquas ambu-
lauerunt. Et prospicientes illum diligenter locum, Coemgenus angelo
f. 68 " dixit : ' Hic locus asper [ est ; scrophes enim multum abscondunt super-
ficiem eius, et nuUus locus sepulture aptus est in eo.' Respondit ei
angelus : ' Isti lapides immobiles sunt ab euo usque hodie ; ab isto
autem die semper mobiles erunt.' Et in ipsa terra, quam angelus
significauit ' sancto ' Coemgeno, nullus lapis immobilis invenitur.

XXV. Deinde ' non longe angelus supradictus iterum ad sanctum

1 Not in S R ; =Br. c. 9« ; Du. p. 151.

VITA SANCTI COEMGENI 247

Cocmgenum venit, dicens : ' In nomine Domini nostri lesu Christi,
surge tu cum tuis, et exitc ad locum quem Deus aptum resurreccioni
vestre ordinauit.' Post hec uerba discessit.

Adhuc sancto Coenigeno in eodem loco manente, ecce uir bonus
de nobili genere Laginensium, nomine Dymma filius Fiagni, uenit
ad sanctum Coemgenum. Cui ait uir sanctus: ' Die constituto tu cum
tuis ad me ueni, ut sarcinas et edes fratrum ad alium locum, a Deo
nobis constitutum, transferatis.' Veniensque ille homo, sicut pro-
missit, interrogauit eum sanctus Coemgenus, dicens : ' Duxisti tecum
omnes homines tuos, sicut dixi tibi ? ' Respondit Dymma : ' Octo
filios meos cum ceteris duxi mecum ; nonus autem remansit domi,
nolens uenire.' Sanctus Coemgenus dixit : ' Quo nomine uocatur
ille ? ' Dymma dixit : ' Moelgubi uocatur.' Dixit ei sanctus Coem-
genus : ' Heu proprium nomen est illi ; ipse enim post paucos dies
in australi Laginensium plaga, que dicitur Cennselach, crucifigetur.
Et uere congruum ' nomen ' illi fuit Moelgubi, id est caluus lugubris ;
quia exitus lugubris sibi accidet.' Iterum sanctus Coemgenus
prophetice predixit, Dym[m]a dicens : 'Tu uero et octo filii tui non
iugulabimini, set post penitentiam quiete ibitis ad celum.' Quod ita
completum est. Post talia uaticinia Dymma cum [filiis] suis et ceteris
inde suppellictilem et edes eleuantes, depossuerunt in loco signato
ab angelo sancto Coemgeno. Postea sanctus Coemgenus ait : ' In
hoc loco ciuitas mea crescet, in qua erit resurreccio mea.' Inter-
rogantibus Dymma et filiis eius, ubi ecclesia et cimiterium iliius loci
edifficaretur, sanctus Coemgenus dixit : ' Hic olim pastor quidam
sepultus est, et circa eum multi resurgent ; nam cimiterium huius
loci hic erit.' Et ait sanctus Coemgenus Dj^mma et filiis eius : 'O
filii, spinas et tribulos abscidite, et facite rimacionem huius loci, in
hoc enim loco sepulti eritis. Vbi iam post tempus multum templum
meo nomini edificabitur, et sub altari eius iacebitis.' Illa iam uallis
posessio Dymma erat, et illam totam Dymma et filii sui Deo et
sancto Coemgeno obtulerunt. Octauus filius Dymma, nomine Dycoll,
humiliter supra vires pre omnibus laborabat. Cui sanctus Coem-
genus dixit : ' O fili, benedictus et amabilis Deo et hominibus eris ;
et sicut humilior es pre ceteris, ita tu, et | semen tuum post te, f. 68 <>
sublimior eris, et fratrum tuorum dominaberis.' Postea Dymma cum
filiis suis, gaudens de benedictione sancti Coemgeni, ad sua exiuit.
Cepit autem sanctus Coemgenus in illo loco strictissime viuere ; id
est asperrimis uestibus indui, et sine lecto super nudam humum
iacere, et nimiis ieiuniis, non gustando nisi herbas, et raro aquam,
et continuis vigiliis, et esse sine tecto et igne frequencius foris. Et
ita vixit ibi multo tempore, donec sancti patres, rogantibus discipu-
lis eius, illum de hac asperitate ad societatem fratrum per racionem^
' Here MS. wrongly inserts eum.

248 VITAE SANCTORVM HIBERNIAE

reuocauerunt. Et in ipso loco clara et religiosa ciuitas in lionore
sancti Coemgeni creuit, que nomine predicte uallis in qua ipsa est,
id est Gleann da Locli, uocatur. Ipsaque ciuitas est in oriente
Laginensium, in regione que dicitur Fortuatlia.

xxvi. QuiDAM ' homo audiens zonam auream in elymosinam sancto
Coemgeno datam, uenit plenus dolo, et petiuit zonam illam. Dicebat
mendaciter matrem suam captiuam esse, et quod pro absolucione
illius quesiuit zonam ; et hoc falsum erat. Deditque ei sanctus
Coemgenus zonam auream, ut pro matre sua daret. Ille iam exiens
cum zona, tribus vicibus mirabiliter errauit, et nullo modo potuit
uiam suam agnoscere ". Tercia autem vice cognoscens culpam suam,
uenit ad sanctum Coemgenum, et confessus est quod fecit inique, et
egit penitentiam ^

xxvii. Alio* tempore audiens sanctus Coemgenus tres abbates, id
est Columbam, Comhgallum et Caynnicum, congregatos in vnum
locum, nomine Huysneach ", perrexit ad eos, uolens cum eis fraterni-
tatem firmare. Et erat illa die magna stacio plebium conueniens ad
sanctum Columbam, ubi erant sancti. Et uidens sanctus Columba
sanctum Coemgenum a longe [uenire] ad stacionem, surrexit ob
honorem illius, et stabat, quousque sanctus Coemgenus illuc peruenit.
Appropinquans iam sanctus Coemgenus illi stacioni, ecce canes
ferocissimi et horribiles occurrerunt ei, uolentes eum commedere.
Videntesque omnes, putabant quod sanctus cum suis occisus esset
a canibus. Set signans sanctus Coemgenus contra impetum canum,
ipsi nutu Dei mitissimi effecti sunt, et pedes sancti Coemgeni et
uestimenta, gaudentes multum, auribus, et naribus, ac lingua lambe-
bant. Et uidentes tale miraculum, benedictionem Deo in sanctis suis
dederunt. Increpabant autem homines rustici illius stacionis sanctum
Columbam, quod stabat tam longe causa aduentus Coemgeni. Dixit-
que eis Columba sanctus : ' Cur, miseri homines, non surgeremus in
aduentu famuli Dei, Coemgeni, cum angeli Domini in aduentu eius
f. 68 " consurgent in celo.' Et de hoc testimonio \ multum edificati sunt.

xxviii. ALio^tempore beatissimus Coemgenus ad uisitandum san-
ctissimum Kyaranum abbatem, qui instituit suam ciuitatem, id est,
Cluayn meic Noys, que est in occidentali plaga regionis Midhi, super
ripam fluminis Synna, contra prouinchiam Connachtorum, perrexit.
Set sanctus Cyaranus, antequam sanctus Coemgenus ad se peruenis-
set, tercio die de hoc seculo ad Christum migrauit. Et corpus illius
in quadam basilica super feretrum constitutum est, donec sanctus
Coemgenus et alii sancti ad eum sepeliendum peruenirent. Per-

1 =S § II, R' u.s. 2 ac uespere ad uirum Dei nescius rediuit o(/rf. S R.

' et zonam reliquit adii. S R. < = S § 12, R« u. s. ^ Usnech S R.

6 =S § la^, R2f. 117«.

VITA SANCTI COEMGENI 249

ueniensque sanctus Coemgenus sero ad monasterium sancti Chyarani,
intrauit basilicam in qua erat sanctum corpus, et imperauit omnibus
tratribus foras exire, uolens ipse illa nocte soius commorari ibi iuxta
sanctum cadauer. Et exeuntes omnes fratres foras, sanctus Coeni-
genus ostium illius basilice clausit diligenter, et mansit ibi solus usque
ad crastinum. Set quidam de fratribus ante fores basilice vigilabant
vsque mane. Oransque ibi sanctus Coemgenus, beatissima anima
sancti Ciiiarani ad corpus suum reuersa est, et ipse surgens cepit
loqui salutiferis verbis ad sanctum Coemgenum. Et uocem vtriusque
liquido audiebant fratres foris manentes. Rogauitque sanctus Kyara-
nus beatum Coemgenum, ut in signum eterne societatis uterque
uestem suam commutaret "inVicem ; et sic fecerunt. Apertoque
crastino die basilice ostio, invenerunt fratres sanctum Coemgenum
vestibus sancti Kyarani indutum, etsanctum Kyaranum uestibus sancti
Coemgeni circumdatum. Corpus sancti Kyarani calidum erat, habens
rubicunditatem in facie. Indicauitque sanctus Coemgenus monachis
sancti Kyarani fraternitatem et societatem, quas ipse et sanctus
Kj-aranus inter se et sua loca et monachos suos semper firmauerunt.
Et fratres, qui vigilabant illa nocte ante basilicam illam, hec testifica-
bantur. Traditoque sancti Kyarani corpore honorifice humo, sanctus
Coemgenus ad suam reuersus est ciuitatem.

xxix. CoNTiGiT ' aliquando sancto Coemgeno cogitacio, ut uellet
solus peregrinari. Et perrexit solus de suo monasterio, uolens longe
peregrinari. Vidensque eum solum euntem sanctus heremita, Gar-
banus nomine, ait ei : ' O homo Dei, quo pergis ? Melius est iam
in vno loco fixus manere in Christo, quam de loco ad locum in sene-
ctute discurrere. NuIIam enim auem sua oua involatu fouere audisti.'
Hec audiens sanctus Coemgenus, compunctus est corde, et promisit
redire ad suum locum. Et tunc sanctus Garbanus Deo et sancto
Coemgeno se cum sua cella semper obtulit. Et ipse sanctus Gar-
banus prope ciuitatem Ath Cliath habitabat, que est in aquilonali |
Laginensium plaga, super fretum maris possita. Et illud scotice f. 68 ^*
dicitur [Duibh Linn], quod sonat latine nigra terma ; et ipsa ciuitas
'potens' et belligera est, in qua semper habitant viri asperrimi in
preliis, et peritissimi in classibus.

XXX. Rediensque sanctus Coemgenus a sancto Garbano, diuertit ad
sanctum seniorem Berchanum, qui erat cecus, uolens uerba Dei
audire ab eo. Sanctus autem Berchanus preuidens prophetice
aduentum sancti Coemgeni, ait discipulis suis : ' O filioli, balneum
sancto seniori nostro Coemgeno, ad nos hodie uenienti, cicius pre-
parate.' Postquam iam Coemgenus illuc peruenit, dixit ei beatus

' §§ xiix-xliii are not in S R.

250

VITAE SANCTORVM HIBERNIAE

Berchanus : ' Sancte pater, in balneV tibi preparato diuina ostensione
laua corpus tuum.' Cui sanctus Coemgenus respondit : ' Vere, pater,
ex die quo hoc propossitum in iuuentute accepi, non balneaui usque
hodie nisi in frigidis aquis, causa corporis mei humiliandi ; set tamen
propter te et Deum, cuius electus es, balneabo.' Et sancto Coemgeno
se lauante in balneo, sanctus Berchanus ait ministro suo : ' Duc mihi,
frater, ficones sancti Coemgeni.' Vidit iam sanctus Berchanus spiri-
tualiter demonem sedentem in ficone sancti Coemgeni, et dixit ei :
'Vt quid stas hic, O nequissime demon .' Quomodo ausus es intrare
ficonem sancti viri ? ' Respondit demon : ' Demones nichil possunt
ei suadere, nisi in specie boni ; ita ego ficonem eius intraui, suadens
ei peregrinari, et deserere locum suum, quod est makim in specie
boni.' Et hec dicens, demon clamauit, alte rogans, ut^dimitteretur
inde ire ; ante enim conspectum sanctorura Dei demon potestatem
sui non habebat. Habensque demon licentiam eundi, euanuit ex
oculis sanctorum. Postea autem sanctus Coemgenus et sanctus Ber-
chanus propinantes sibi invicem verba salutifera, vnus eorum rediit
ad suos fratres, glorificans Deum, alter uero in sua cella cum timore
et amore Dei mansit.

xxxi. CoLMANUs ', filius Carbri, dux quarte partis aquilonalium La-
ginensium ^, habens in iuuentute quandam nobilem feminam in
vxorem, cum ' vero ' non conuenissent sibi invicem moribus suis,
illam dimisit, et accepit aliam uxorem pro ea. Illa iam que dimissa
est, malifica erat ualde in magicis artibus, et repleta est ipsa zelo
contravirum suum, Colmanum ducem,et occidebat illa omnes soboles
alterius per incantaciones suas magicas. Illa autem, ut audiebat
filium uel filiam illi natam esse, ueniebat ex aliqua parte contra
villam in qua infans fuerat, et cantabat magice, quousque infantulus
esset mortuus. Cumque esset illi in senectute infantulus genitus,
statim baptissatus est, ne sine baptismo ab illa occideretur venifica, et
uocatus est Felanus'. Ouem ilico dux pater suus misit ad sanctum
Coemgenum, ut ipse defenderet eum per uirtutem Dei a predicta |
. 69 " muliere, et nutriret eum in seculari habitu. Et obtulit illum sancto
Coemgeno, ut ipse cum semine suo apud sanctum Coemgenum per
seculum sepeli[r]etur, et seruiret ei, si viuus euaderet Felanus. Et
suscepit eum sanctus Coemgenus gaudens, et nutriuit eum in habitu
laicali, sicut precepit pater suus ; diligebatque eum ualde. Et non
habens sanctus Coemgenus unde haberet nouum lac infantulo
nutriendo, quia mulieres et vacce ionge erant a suo monasterio,

1 =Br. c. 14 ; Du. p. 159. ''■ ri Ua Faolain Dii., ro b(5i tra Colman . . .

irrighe Ua Muiredhaigh, 6m beirdis siabhra a cland tre draideacht Br., i. e. now
Colman was chief of the Ui Muiredhaigh and sprites used to carry off his
children from him by druidism {pr magic) Br. ' 0 ffuiht . . . hi Faolain Br.,

i. e. from whom the Ui Faelain are descended.

VITA SANCTI COEMGENI 251

orauit ad Dominuin, ut aliquod adiutoriuni tribucret ei. Et Deus
ilico misit de monte propinquo ceruam ad sanctum Coemgenum, de
cuius lacte infans Felanus nutritus est. Que cerua cotidie bis uenie-
bat ' ad monasterium sancti Coenigeni, et mulgebatur ibi a quodam
fratre infanti Felano, quousque ille adultus fuit, et mitissime redibat
ad pascua sua.

xxxii. QuADAM quoque die mulgens frater illam foris, possuit uas
cuni niulso super terram ; et ueniens coruus rapax uoluit illud bibere,
ertuditque rostro suo uas cum mulso in terram. Hoc videns sanctus
Coemgenus ait coruo illi : ' Multo tempore hoc nephas tu et genus
tuum postea penitebitis ; id est, multe carnes in die migracionis mee
ad celum parabuntur, et non commedetis ex eis. Et si quis ex uobis
per audaciam suam tangere uoluerit de fimo seu de sanguine occisorum
animalium illis diebus, statim morietur. Et omnes leti tunc erunt,
uos autem super cacumina ' circumstancium ' moncium tristes eHtis,
garr[i]entes et litigantes ' inter' uos pre tristicia.' Hoc autem miracu-
lum hodie usque omni anno, sicuti uir sanctus predixit, completur.

xxxiii. AuDiE.\s predicta pestifera mulier, quod puer Faelanus apud
sanctum Coemgenum erat, uenit et stetit in cacumine niontis Eanydh,
qui ab australi plaga ciuitatis sancti Coemgeni imminet; et de illo
monte introspexit monasterium sancti Coemgeni, ut puerum Faelanum
venenis [et] incantacionibus interficeret diabolicis. Hoc senciens
nutu Dei pater Coemgenus, ait fratribus suis : ' O fratres, diligenter
occultate puerum Faelanum, ne uideat illum diabolica mulier, que
respicit nos de monte propinquo.' Et hec dicens, surrexit ad Deum
contra illam in orationem. Illa deambulans hinc et inde circa cacu-
men montis, agebat magicam suam artem ; set a Deo cecata est, et
nichil videns persistebat adhuc in malicia sua, et cecidit de cacumine
montis per aspera in preceps, in uallem silicet Cassain, et lacerata
est membratim, et ibi periit illa misera infelicissime.

xxxiv. Post" hec vernali tempore idem puer Faelanus postulauit
poma a sancto Coemgeno ; et uolens uir Dei satis placere illi, bene-
dixit arborem, silicet sahcem ', et ilico dulcia poma I Dei gratia ap- f. 69 '
paruerunt in illa, de quibus puer ille saciatus est. Et illa salix' adhuc
omni anno poma Dei nutu producit.

XXXV. Alia die ipse puer, respuens frigidum lac, petiuit calidum
a sancto Coemgeno. Coemgenus iam non inveniens illico patellam,
lac etfudit 'in conicem ligneam', possuitque manibus suis super
ignem ; et nec ignis ullo modo ligno nocuit, set in eo intus mira-
biliter lac Dci potencia calefactum est.

' Here M m. pr. inserts ' cotidie ' again. ^ Cf. Br. c. I2. ' MS. sil-.

252 VITAE SANCTORVM HIBERNIAE

xxxvi. Alio tempore, cum predictus puer Faelanus esset iuuenis,
misit eum sanctus Coemgenus, et alios cum illo, ad sanctum Mo-
chonne. Et ipse sanctus predixit suis, dicens : ' Homines de familia
sancti patris Coemgeni ad nos hodie ueniunt, et preparate illis re-
fectionem.' Postea Faelanus cum suis illuc peruenit, et susceptus
est cum gaudio. Et interrogauit sanctus Mochonne iuuenem Faela-
num, dicens: 'Ad quid uenistis ad nos?' Respondit Faelanus :
' Non indicauit nobis, o sancte pater, causam pro qua noster senex
Coemgenus misit nos ad te ; set hoc iam scimus, quod concilium
secretum Coemgeni tu scis ; et wlt ipse, ut confirmes illud.' Dixit
ei sanctus Mochonne : ' Sapienter respondisti, fili ; hoc est enim
quod vvlt noster pater Coemgenus. Oportunum vtique tempus uenit,
ut tu, fili, ex nostro consilio et oracione in regno patris tui sede'a's,
et semen tuum post te usque ad finem seculi. Set quicunque de
tua prole successoribus sancti Coemgeni contrarius fuerit, omnia
bona hic et in futuro auferentur ab illo.' Postea felix iuuenis Faela-
nus in regno patris sui cum oracione et exhortacione sanctissimi
senis Coemgeni et sancti Mochonne sedit, et prosperatum est regnum
in manu eius per gratiam sanctorum.

xxxvii. QuoDAM tempore ipse Faelanus uenit ad salutandum nutri-
cium suum Coemgenum. Hoc audientes inimici eius, qui uolebant
regnum suum apprehendere, magnas insidias constituerunt contra
eum, uolentes eum occidere. II[l]ud in spiritu videns senex sanctus
Coemhgenus, narrauit diligenter duci Faelano alumpno suo, quem
multum diligebat ; et benedicens eum, precepit ei, ut secure rediret
ad sua. Ibi iam pauci erant cum duce Faelano. Ipse siquidem
Faelanus, confidens in benedictione sancti patris sui Coemgeni,
exiuit recta via ad regionem suam. Et ueniens inter insidias inimi-
corum suorum, apparuit ipse cum suis in formis et in uelocitate
ceruorum ; et sic euasit ille ab ini[mi]cis suis incolumis per bene-
dictionem viri Dei.

xxxviii. Tres ' aliquando scolastici de campo Liffi, qui nominatur
planicies Laginensium, venerunt ad sanctum Coemgenuni, uolentes
concilium eius obseruare. Vnus eorum Melcruinn uocabatur. Ipsi
philosophiam inter se meditantes, supradictus Melcruind alios duos
f. 69 "^ superabat in questionibus. Alii autem duo irati | occiderunt eum,
et decollauerunt in ualle Cassain, in qua predicta mulier malifica
occubuit". Sciens hoc sanctus Coemgenus intus in cella sua, dixit
magistro hospitum : ' Duo iuuenes scolastici, qui hodie homicidium
perpetrauerunt, ad te cicius uenient ; et ne sis letus in aduentu
eorum, set responde eis dura uerba o'b'scure.' Et sic fecit minister.

' Cf. Du. p. 162. 2 § xxxiii supia.

VITA SANCTI COEMGENI 253

'ruiic illi videntes asperitatem illius contra se, dicebant tristes ad
invicem : ' lam sanctus pater Coemgenus, sciens facinus nostrum,
precepit huic fratri, ut ageret nobis istam asperitatem. Faciamus
igitur bonum consilium ; id est, confitentes illi scelus nostrum, peni-
tcntiam agamus.' Et ait eis sanctus Coemgenus : ' O filii, malum
opus perpetrastis ; sct adhuc in Dei miscricordia confidite ; et reuer-
timini ad quem occidistis, meumque baculum vobiscum portate, et
ponite super pectus iliius ; et caput eius, quod inter pedes suos
dimisistis, congrue collo suo opponite ; et credo quod resurget ad
uos. Nulla iam bestia eum adhuc tetigit, excepto volpe modicum
de sanguine eius bibente.' Illis euntibus, et sic per omnia agentibus,
frater occisus, quasi de graui sompno, surrexit a morte. Et simul
ipsi tres gaudentes ad sanctum Coemgenum redierunt. Ille iam
frater, qui a morte suscitatus est, monachus obediens usque ad obitum
suum apud sanctum Coemgenuni mansit. Precepitque ei sanctus
Coemgenus, ut ne vnquam longius iret a monasterio, nisi ducens
hospites usque ad locum martirii eius, ut viam eis ostenderet per
montes. In illo nunc loco crux est possita. Aliis autem duobus
rcddeuntibus precepit, ut in peregrinacionem irent, et postea religiose
viuerent. Quod illi magno aflectu compleuerunt.

xxxix. QuiDAM uir regius ad sanctum senem Coemgenum uenit,
ut zonam suam ab eo benedictam acciperet, ne ab inimicis suis ipse
iugularetur. Et reuertens ipse cum zona benedicta ad sua, turba
inimicorum suorum magna uenit obuiam ei in via plana. Videntesque
eum inimici sui, impetum magnum fecerunt in eum. Tunc ille ac-
cinctus zona sua, cepit invocare nomen sancti Coemgeni ; et ilico
illi nuilo modo eum videre potuerunt, circumdatus ab eis. Senci-
ensque ille ex loquela ipsorum, quod se non vidissent, sic incolumis
per medium eorum invissus per gratiam viri Dei euasit.

xl. Aliquando rex Laginensium, cum nepotes Neill, et aquilonales
prouinchie secum, regionem Laginensium ad eam deuastandam in-
trarent, venit ad sanctum Coemgenum, querens ab eo concilium.
Set non permittens eum sanctus Coemgenus in uallem suam intrare,
in supercilio montis australis stetit, ubi nunc terebintus est regum,
ct misit legatos suos ad sanctum Coemgenum. Quibus uir sanctus
di.^iit : ' Rex ex iure humano pro patria sibi commissa debet bellare,
si aliter non potuerit eam | defendere.' Hec uerba sancti Dei audiens f. eg"*
rex, letus et promptus rediit ad bellum. Et ante se ingens bellum
fractum est, in quo nepotes Neill a Laginensibus ualde superati sunt,
et aquilonales ad interemcionem redacti sunt ^ Ipse iam rex cum
Laginensibus post bellum gratias egit Deo et sancto Coemgeno.

* The battle of Magh Ochtair, Ann. Ult. 589 ( = 590).

254 VITAE SANCTORVM HIBERNIAE

xli. QuiDAM miles, nomine Rotanus, comam pulcerrimam habebat,
quam ualde diligens nutriebat omni cura, et per eam luxuriosse
viuebat, nichil curans de anima sua. Hoc audiens sanctissimus
senex Coemgenus, muhum sibi displicuit. Benedicensque ipse
aquam, misit ei, et iussit sibi, ut inde cum lixiua capud suum lauaret,
quasi pro benedictione. Ille iam caput inde lauans cum gaudio,
totam comam depossuit. Sciensque ipse quod hoc uoluit sanctus
Coemgenus, venit, et egit penitentiam coram sancto, promisitque
de emendacione vite sue. Vidensque uir Dei satisfactionem eius,
benedixit capud iOius, et in eo alia coma statim creuit, que fuit satis
pulcrior, set non peruenit ad primam. Postea ille miles gratias Deo
et sancto eius in omnibus agens, rediit ad sua.

xlii. Latrones de gente Degha, de regione Kennselach venerunt,
et absconderunt se in montibus iuxta monasterium sancti Coemgeni,
uolentes quandam villam in plebe nepotum IVIoel illa nocte sequente
rapere, et occidere viros eius. Hoc a Deo sancto seni Coemgeno
reuelatum est. Tunc sanctus Coemgenus, non in promptu alium
nuncium habens, cuidam viro ceco a natiuitate, nomine Guaire, iussit,
ut iret ad illos, et indicaret eis de latronibus. Ille iam surgens sine
excusacione, ilico angelus Domini venit ad illum, et illuc duxit et
inde reduxit cum celesti lumine eum incolumem. Habitatores pre-
dicte ville, gratias agentes, absconderunt se cum suis in tutis locis ;
latrones autem inde uacui reuersi sunt.

xliii. CoRiARius quondam', nomine Cronanus, postea autem uir
sanctus et pius coram Deo et hominibus, qui claram cellam Deo
edificauit, misit legacionem ad sanctum Coemgenum, ut ipse fratreni
fidelem et j'doneum ad se mitteret, per quem sua secreta sancto
Coemgeno remandaret. Ad quem sanctus pater Coemgenus sine
dilacione Berchanum monachum misit, secundum morem antiqui
temporis solum. Illo iam fratre iter incipiente per siluas et montes
desertos, invenit quandam mulierem speciosam solam in via ex-
pectantem conductum per desertum. Que videns illum, dixit ei :
'O homo Dei, propter Dominum omnipotentem dimitte et sustine
me ire tecum per heremum.' Frater itaque propter Dominum con-
cessit, et promisit ei in fide sua se expectare, donec per desertum
ad villas suas reduceret eam. Et illa apprehensa est in amore eius ;
ipse enim pulcer erat, et ualens flore iuuentutis. Temptauitque
f. 70" eum frequenter blanda Io|cucione ; postremo autem peruenientes
ad quendam ampnem, dixit ei : ' Rogo te, domine, in Christi nomine,
donec aquam bibam, et balneam me in aqua, expecta ; ego iam lassa
sum a via.' Ideo hoc fecit uolens pulcritudinem corporis sui ilM
ostendere. Illa nudans se uestimentis, Berchanus caput suum pos-
suit in terram, nolens eam aspicere, et oppressus est illico grauissimo

' V. s. § xxiii.

VITA SANCTI COEMGENI 255

sompno. Veniens mulicr de aqua, vidensque eum dormientem,
concupiuit ualde cum eo cubare. Tollensque fratris uestimenta,
cepit concumbere cum eo, amplexans eum manibus eius. Miles
autem Christi expergefactus a sompno, resistit ei fortiter volnis et
genibus, et saliens de manibus illius, cepit flagellare eam baculo
suo per dorsum et latera. Sanctus iani Coemgenus et sanctus Cro-
naiuis diuinitus hec omnia viderunt in cellis suis longe, et ait sanctus
Cronanus : ' Viriliter age, O bone frater Berchane, flagellando im-
pudicam.' Sanctissimus autem Coemgenus ait: 'O fili carissime
Berchane, indulgens parce, et noli miseram flagellare.' Hec uerba
sanctorum sedencium in suis cellis beatus monachus Berchanus in
deserto longe audiuit Dei nutu ; et audiens ius[s]ionem sancti sui
magistri Coemgeni, cessauit flagellare feminam. Et illa penitentiam
agens, duxit eam Berchanus secum per heremum, sicut promisit ;
et magnificans illa sanctitatem viri Dei, narrabat suis amicis que
gesta fuerunt in via. Beatus autem Berchanus perueniens ad cellam
sancti Cronani, susceptus est cum gaudio, et gratias egit ei sanctus
Cronanus de virili suo agone. Et remittens eum ad sanctum Coeni-
genum, inter alia secreta ait ei : ' Indica patri meo Coemgeno, quia
desidero vno die secum migrare ad Christum'.' Hoc audiens sanctus
Coemgenus, dixit prophetice : ' Non vno die nos ambo ibimus ad
celum, id est non eodem anno, set tamen in ipso die migracionis mee
post tempus migrabit ad Christum. Et vno die postea sollempnitas
nostra erit.' Et sic factum est.

xliv. Quida.m'' crudelis miles latrocinia frequenter inter iuga mon-
cium exercebat, et nichil de bonis operibus curabat ', nisi tantummodo
quod nomen sancti Coemgeni, credens in Deo, ad animam suam
auxiliandam cotidie inuocabat. Die quoque quadam conclusus est
ab inimicis suis, et iugulantes eum, posterius truncauerunt. Postea
angelus Domini uenit ad sanctum Coemgenum, dicens : ' Quidam
homo miser, qui cotidie contra pericula anime sue te inuocabat,
Christi miles, hodie truncatus est. Tu ergo in Deo tuo uiriliter age,
et uade post demones qui trahunt animam eius ad supplicia ; quia
licet corpus confectum est, animam eius de inferno per Dei potenciam
eripias.' Tunc sanctissimus senex Coemgenus confortatus conductu
angelico, in aerem conscendens, animam illius | miseri a demonibus f. •70''
liberauit per Christi uirtutem. Et fuit in illo certamine a nona usque
in crastinum. Monachi autem sui dolentes mirabantur de absencia
sui sanctissimi senis decrepiti. Veniensque ad fratres suos crastino
die de aere, statim dixit eis : ' O fratres mei, corpus illius miseri,

• Here in M is a marginal note in a seventeenth-century hand : S. Cronanus
3 Junii. There is a Mochua at June 3 in Mart. Don., which name is a frequent
hypocoristic alias of Cronan. ' = S i 13, p.- {. ii^ '. ^ informem habens

fidem S R.

256 VITAE SANCTORVM HIBERNIAE

pro quo fui in celo, inter sepulcra vestra sepelite, quia anima eius
liberata est a demonibus, et in requie est coram presencia Dei.' Sic
fratres fecerunt, admirantes gratiam Dei in sancto patre suo.

xlv. QuEDAM ^ uirgo sancta, nomine Cassayr, filia ^Edha, videns
in aere sanctum senem Csemgenum asperrimis pellibus indutum,
rogauit ilUim in nomine Christi, ut meliores vestes a se acciperet.
Vir autem Domini respuit eas, ne per auariciam Sathanas ad se
accederet. Sancta iam uirgo de hoc tristis effecta est. Que postea
se et cellam suam cum suis omnibus sub regula sancti Caomgeni
tradidit. Tunc venit angelus Domini, et tollens aspera sua vestimenta
a sancto sene et decrepito, Caemgeno, vestiuit eum predictis uestibus
sancte uirginis. Pro qua re vir Dei et sancta virgo cum suis gracias
Deo persoluebant.

xlvi. QuiDAM * homo, Critanus nomine, et inimici sui pacem fecerunt
in conspectu sancti Coemgeni, et ipse sanctus senex commendauit
vtrumque in fide alterius. Set post tempus, suscitata spicula dis-
sensionis inter eos, venerunt ipsi ad sanctum Coemgenum, ut refir-
marent' pacem ante illum'. Altercantes inuicem in via, illi irati
occiderunt eum ; et postea venerunt ad sanctum Coemgenum, et
male locuti sunt de illo, quasi'' ipsi nichil mali agerent ei. Quibus
sanctus Coemgenus dixit : 'O miseri, quid dicitis coram me in dolo?
Vos occidistis eum hodie, non curantes de fide vestra. lam ego
presens spiritu eram, quando eum interfecistis. Reuertimini ad eum
cicius, dicentes ei, ut sine mora uobiscum ad me ueniat, ut uos
sciatis quantum ualet custodia fidei in Christo.' Illi ita agentes, qui
occisus erat surrexit a morte, et cum illis ad sanctum Coemgenum
uenit. Et illi omnes, secundum ius[s]ionem sancti Coemgeni, peni-
tentiam egerunt ; qui autem a morte suscitatus est, gratias egit,
magnificans Deum in omnibus.

xlvii. Duo " rei mortis in campo Liffi a rege Laginensium sunt ad
occisionem ducti. Cum iam peruenirent ad locum occissionis, ro-
gauerunt simul sanctum Coemgenum ; vnus eorum rogabat, vt vitam
eternam sibi peteret, alter uero uitam presentem postulabat. Sanctis-
simus videlicet senex Coemgenus spiritu presens illis erat, licet
corpore absens. Et ipse in sua cella orabat pro illis Deum ; et Deus
largitus est eis secundum peticionem eorum propter orationem fide-
lissimi Coemgeni. Vnus enim eorum illico occisus est, cominendans
se Deo per gratiam senis Coemgeni, et anima eius ab angelis Dei
adducta est ad celum. Alterum uero eorum uolebant lictores regis

' Not in S R. In M the whole of this section iswritten on the lower margin
with a mark of insertion at this point. It is by the same hand as the body of the
text ; but the difference of the speiiing of the saint's name indicates perhaps that it
is derived from a diflercnt source. ^ = S § 14, R^ u. s. ' reformarent S ;

-ret R. * ante ilium o»i. S R. = ac si uiueret S R. « =S § 15, R' f. 117''.

VITA SANCTI COEMGENI 257

tota die occidere ; nec occidere, nec crucifigere, uUo niodo potuerunt
eum. Interrogantes autem eum circa uesperam, pro qua arte ma'g'ica '
non poterant arma uel fustes corpus eius laniarc, dixit eis : ' Audistis
hodie quomodo rogauimus ego et socius meus sanctum senem Coem-
genum, ille pro uita eterna, ego autem pro uita presenti; illum
ilico occidistis, et animam eius acceperunt angeli Deo ; ego uero
uideo sanctum patronum nostrum Coemgenum circa me, iacula et
ictus vestros a me reiactantem.' Hoc cum nunciatum esset regi",
iussit ut ille Deo et | sancto Coemgeno liber dimitteretur. Et sic f. 70 =
dimissus est ille, gratias Deo et sancto Coemgeno agens.

xlviii. CuM ^ iam sanctus senex Coemgenus in uenerabili senectute
de hac uita ad Christum uellet migrare, perfecte ab infancia usque
ad senectutem in mandatis Dei currens in sanctitate et iustitia, in
multis uirtutibus signisque plurimis, duodecim probatissimos de
monachis suis misit ad locum, ubi, ter j'mpno cantato suo, beatissimus
archiepiscopus Patricius, sicut supra diximus*, astitit. Quidquid
homines bone uoluntatis recte a Deo in ipso loco [petunt], sicut
sanctus Coemgenus promisit, accipiunt. Ideoque illos missit Coem-
genus illuc, ut rogarent ibi Dominum pro peticione sancti Coemgeni,
quam ipse non indicauit eis. Et rogauerunt fratres Dominum pro
peticione, nescientes adhuc eam. Finitaque oratione reuersi sunt
ad sanctum Coemgenum. Tunc sanctus pater Coemgenus, sciens
esse donatum eis quod postulauerunt, indicauit eis peticionem suam ;
id est, ut ipse de sarcina carnis deponeretur, quia ei olim a Deo
promissum est, non de hoc seculo migraturus, donec ipse rogaret
Deum pro hoc. Audientes fratres hec uerba, effecti sunt ualde
tristes. Pater autem sanctus Coemgenus cepit consolari eos de
promis[s]ione Christi, perhibens se regnum Dei adhuc vidis[s]e
viuens in corpore. Docuitque eos suam regulam et mandata Dei
diligenter custodire. Postea, eleuans manus suas, benedixit eos et
locum suum ; acceptoque Christi corpore et sanguine a sancto Mo-
chorog^ Brittone^ cuius cella est in oriente ipsius ciuitatis sancti
Coemgeni, fratribus iam in fletu gemituque constitutis, post centum
viginti annos' in presenti uita, inter choros angelorum, archangelo-
rumque agmina migrauit, tertio nonas lunii, ad lerusalem celestem,
ad regnum sine fine, Dominum Deum nostrum lesum Christum.
Cui est cum Deo Patre et Spiritu sancto gloria, honor, et potestas,
per omnia secula seculorum. Amen.

EXPLICIT VITA SANCTI CoEMGENI
ABBATIS ET CONFESSORIS '

1 In M the ^ is added later; maica R ; mayca S m. pr. - rei S.

' = S § 16, R^ f. 117'' ; Du. p. 165. * § xxii siipra. ■' Mo cuaroch

S R. ^ om. S R. ' c" et xxx° anno S R ; Du. says that he died in the

reign of Suibne Menn. ' Caimhgini abbatis de Glenn da lacha R.

Vita sancti (JTolntaui aiiijatis tre Hanti iBlo

f. 129« Incipit vita sanxti Colmani' abbatis

i. FuiT - viR vite venerabilis, Colmanus nomine, de nobili gente
Hybernie, id est de Nepotibus Neill ", et pater eius Beogne uoca-
batur; qui, cum esset regio Midhi a Laginensibus deuastata, fugit
cum suts in vallem Hoichle *, et ibi natus est sanctus Colmanus.
In hora partus eius " apprehendit mater lignum aridum, quod erat
positum in terra ; et postquam ipsa peperit sanctum infantulum,
illud lignum, quod tenuit mater, uiruit ilico, et creuit in altum, et
permanet usque in hodiernum diem. Et alia signa multa per sanctum
Colmanum in puericia sua a Deo ostensa sunt. Et baptizatus sanctus
Colmanus, cum magna diligentia apud parentes suos per paucos
annos [nutritur] ° ; et admirantes que per eum fiebant, tradiderunt
eum parentes sui sancto seniori Coemhano, ut doceret eum, et nutriret
Deo". Et illuminacio diuina mores et intellectum sancti Colmani
instruebat, ut admirarentur omnes de ingenio et sanctitate eius.

ii. QuADAM* die pergens cum aliis foras extra cellam beatus puer
Colmanus, venit quedam mulier ", et percussit fortiter sinistra manu
sanctum puerum Colmanum pro re minima in '" qua ille erat inculpa-
bilis. Hoc videns sanctus senior Coemhanus, increpauit illam dicens ;
' Quare, impudica, puerum innocentem" lesisti .' Vides eum quasi
hominem, et non vides intra illum habitantem, et nescis Dominum in
templo suo sedentem. Vere sanctos angelos in celo offendisti.' Au-
diens illa mulier hec verba ^', corde compuncta est, et procidens in
terram egit penitentiam. Ait ei sanctus senior : ' Deus suscipit peni-
tentiam hominum ; tamen sinistra manus tua, qua percussisti iniuste
f. 129'' Christi famulum, cadet crastina die a latere tuo.' | Et sic factum est.
Aceruus iam lapidum positus est super illam^' manum in signum
uirtutis.

1 At the foot of the page is an Irish pedigree which agrees very nearly with
that in LL. 352/. 2 = S §§ i, 2 ; R« f. 139'' (Ri is mutilated at the

beginning). ^ qui de . . , silu[a] . . . Alo augmeiitum nominis accepit S adU.

* Heichle R. ^ sicut feminis nios est S ((nW. " NotinMorT. ' ut ab

ipso instrueretur in scientia libcrali atquc morali R. * = S § 2 ; RT 140".

' mulier uaccaria R ; she struck him with a cow-spancel ; lora .i. buorach S.
'" in 0111. T. " seruilis condicionis R aM. "* The MS. is much blotted

here, and several words have been rewritten in a seventeenth-century hand.
" iUum T.

VITA SANCTI COLMANI 259

iii. ViDENs ' sanctus senior Coemhanus magnam gratiam in signis
et prodigiis in sancto suo alumpno Colmano, misit eum corpore et
anima integrum ad alios sanctos abbates in adolescencia sua, ut
uideret regulas et religionem eorum, et disceret scripturas apud eos.
Et - ipsi sancti patres, videntes sapientiam et constanciam mentis
sancti Colmani, et perfectionem sanctitatis eius, fecerunt eum presby-
terum, et assignauerunt ei quosdam discipulos, et nominauerunt eum
abbatcm eorum ; et miserunt, ut construeret loca Deo, et congregaret
Christi famulos. Et uenit ipse ad ciuitatem Conneire ' in prox^inchia
Vltorum*, in qua iacet beatissimus episcopus Mac Cneyssi'; et habi-
tauit sanctus Colmanus in illa ciuitate multis diebus, et plurimas
uirtutes ibi fecit; et ipse est secundus patronus eiusdem ciuitatis.
Et benedicens populo illius ciuitatis, uenit inde ad patriam suam, id
est ad regionem Midhi.

Et" inuenit' ibi congregacionem, in qua Eadus* filius Ainmireach,
rex Hybernie, et Edus Slan', dux Nepotum Neill '", et sanctus
Columba Cj'Ile ", et sanctus Cainnicus '- abbas, et alii plures erant ;
et ipsi cum gaudio honorem sancto Colmano dedenmt. Et ait
sanctus Columba illis: ' Date agrum bonum sancto Colmano, fratri
nostro, ut monasterium suis monachis in eo constituat.' Illi dixerunt:
' Vbicunque voluerit in finibus Neill eligat.' Tunc Edus Slan ', dux
Midhi, ait : ' Est in australi nostre regionis plaga, in plebe Fera Gall "
saltus magnus, si ei placeret.' Sanctus Colmanus dixit : ' Quo modo
uocatur ille saltus?' Dux respondit: ' Fydh EIo" uocatur.' Beatus
Colmanus dixit : ' Illic resurrectio mea erit ; et amodo ab illo loco
nominabor.' Ab illo iam die additur nomini eius semper EIo ; id est,
uocatur ab hominibus Colmanus EIo. Postea sanctus Colmanus EIo,
dans benedictionem illis, et accipiens libertatem illius loci ab ipsis
potentibus coram multis testibus, perrexit ad illum saltum'''', et
instituit ibi magnum et clarum monasterium in loco irriguo aquis,
et specioso agris in medio silue. Et uocatur illud monasterium Land
Elo '", in quo iacet beatissimus Colmanus, sicut ipse predixit.

iv. CoNTiGiT^ut in die Epiphanie Domini nichil haberent fratres
ad manducandum in monasterio ; et ait sanctus Colmanus cellario'*
monasterii : ' Da hodie in hac sanctissima sollemnitate sufficienter

' = S § 3"; R- f. 140". - This passage ' et ipsi . . . eiusdem ciultatis' is

much shorter in S and R, after which they have eleven sections, of which three
(viz. S |§ 10, la, 13) are not in M T at all, while the others ^S §§ s''-^, n) are
inserted below (= §§ vi-xii). ' Connere T. * wltorum M. ' Mac

Nisi T. 6 = s§ 14 ; R'f. 136«, R=(. 141^ '^ inregionibus Neill S. SEdusT.
" Flan T. "^ qui famosi ulrl temporibus suls fuerunt Radd. '• Chllle T.

12 Kanicus T. " Fergall T. " Fidh Elo T ; Flth Alo S ; Fith Ela R',

Fiech Ela R-. '^ et Laisran minister Columbe Kylle missus secum Sat/t/.,
and ipractlcally) R. '« Lann Ela R. " = S § 15 ; R' f. 136 ", R» f. 141«*.
'* coco S ; procuratori fratrum R.

S 2

26o VITAE SANCTORVM HIBERNIAE

fratribus tuis.' Hoc dicebat temptans eum. Cellarius admirans
dixit ' : ' De aqua fontana satis possum dare eis ; at ^, dum tu scis
quod nichil aliud habeo, quare hoc dicis ? ' Sanctus ait : 'Vere scio
quia plurime esce sunt hodie in cellario tuo.' Vix vir Dei hec uerba
compleuerat, quando uenit longa turba virorum multorum magnas
elymosinas sancto Colmano de diuersis ciborum generibus offeren-
cium, ita ut uix possent fratres longo interuallo in cellam ducere.
Tunc vnus de fratribus^ dixit : ' Plebes hodie requiescunt, nisi qui
causa nostri ad nos ueniunt ; et nos cum ipsis non requiescimus.'
Cui sanctus Colmanus ait : ' Male dixisti, frater, nam cras et post cras
tale ministerium caritatis non deficeret fratribus, si hoc non dixisses,
ut per multos dies satis inde haberent. Set propter sermonem in-
obedientie tue prohibebitur.' Et sic factum est.

V. Alio* die homo fidelis et misericors, nomine Becanus'*, impleuit
f. 130" grande plaustrum escis electis, et po|suit in eo boues, et cepit ire cum
eo ad sanctum Colmanum. Sed siluatica et implana via erat inter villam
eius et Lann ° EIo, monasterium sancti Colmani. Et incipiens ille
iter carpere, cepit inuocare adiutorium per gratiam sancti Colmani.
Tunc diuino nutu factus est ipse in excessu mentis, et translatus cum
plaustro breuissimo interuallo, nesciens ipse quomodo, usque ad os-
tium monasterii sancti Colmani. Hoc ille narrans, omnes gratias'
Christo audientes agebant ; et de eius testimonio nonien sancti
Colmani in illa regione celebre factum est.

vi. In 8 quodam loco sanctus Colmanus cellam constituit, et com-
mendauit illam quatuor viris perfectis de monachis suis, dicens eis :
' Manete in hoc loco ad seruiendum Deo.' Illi autem statuerunt
sibimet ipsis valde modicam escam ad commedendum, que non
valebat sustinere corpora eorum ad viuendum. Inde tres seniores
ex ipsis mortui sunt ; quartus autem vixit post eos. Ad quem quidam
vir fidelis, qui erat prope, uenit, et suadebat illi fratri, ut commederet,
quo posset viuere. Respondit ei frater ille sanctus, qui erat iuuenis
etate, dicens : ' Non aliter faciam, nisi quod seniores mei fecerunt, ut
cum eis sim in regno Christi ; mori enim mihi melius est, et esse cum
Christo.' Et post paucos dies ipse post alios mortuus est, et sepultus.
Audiens autem sanctus pater Colmanus mortem trium illorum pri-
orum, perrexit ad illum locum, ut saltim quartum de nimio rigore
eleuaret. Set ille in secundo die antequam sanctus Colmanus illuc

• 'Vt Deus dederit materiam.' Sanctus ei dixit : ' Si Deus non dederit,
mensuras de niue hac pro butiro facias.' Vix, etc. S, and practically R.
2 ut M T. ^ nuper ueniens et imperitus S ; ignarus iacti R add. * = S § 16 ;
R' f. 136'', R' u. s. * Betanus T ; Baitan de genere Coirpri S. ^ Lann

om. T. ' grates T. * = S § 3 ^" ; R- f. 140«. On ttie order of these

sections see p. 259, note 2 siipra. According to S R the abstinence was not
voluntary, but due to a famine which Colman foresaw when he left them.

VITA SANCTI COLMANI 261

veniret, mortuus cst, et sepultus. Et vidcns sanctus Colmanus die
quo illuc pcruenit, nouum sepulcrum illius, iussit aperiri ; et ait fratri
mortuo : ' Dico tibi, frater, in nomine Domini mei lesu Cliristi, qui
suscitauit Lazarum quatriduanum in sepulcro fetentem, surge et lo-
quere nobiscum.' Cui sanctus, surgens de sepulcro, ait : ' Pater, que
lecisti mihi .' fui in magna gloria et leticia. Permitte mihi illuc redire.'
Cui sanctus Colmanus ait : ' Fili ', expecta mecum paulisper in cor-
pore, et inuenies iterum illam gloriam et leticiam.' Cui respondit
frater : ' Pater, noli hoc dicere ; habes enim satis alios filios spiri-
tuales, set permitte mihi reniigrare.' Dixit ei sanctus Colmanus :
' Vade, fili karissime, in pace.' Et sic frater ille sanctus remigrauit
ad Christum.

vii. In ^ ipso loco aqua non erat prope ; set fratres cum periculo et
magno labore per diu[e]xi ' montis latera aquam humeris suis
deferebant. Inde fratres querimoniam habentes, sanctus pater
Colmanus misertus est illorum necessitati ; et in nomine Domini
baculo suo punxit petram ante ostinm celle illius ; et ilico aque large
fluxerunt, que usque hodie non deficiunt. De hoc fratres ualde
gaudentes, Deo gratias egerunt, et sanctum suum patronum digno
honore magnificabant.

viii. Aliquando' cum esset sanctus Colmanus in quodam loco,
audiuit clamorem militum in alta iubilacione exultancium post occi-
sionem inimici sui ; et suis fratribus dixit : ' Audio vocem filii vite
inter eos, qui erit ouis Christi gregis.' Et venientes milites ad locum
in quo sanctus Colmanus erat, ipse ait eis : ' Vnusquisque vestrum
loquatur coram me, ut sciam ouem Christi inter vos.' Illi loquentes,
vir Dei ait vni militi eorum, qui erat iuuenis : ' Fili, vocatus es ad
Deum.' Hoc audiens Tochnanus' | nomine, dominus eius, dixit ad f. 130
sanctum Colmanum : ' Meus est iste iuuenis, et non dimittam eum
a milicia sua exire'''. Tunc sanctus Colmanus dixit illi iuueni : ' Fili,
elige modo vtrum vis Christo seruire, an huic domino carnali.' IUe
respondit : 'Sequar te, domine abbas, ad seruiendum Christo.' San-
ctus ait ei : ' Veni igitur nobiscum, fili.' Volens ille sequi sanctum Dei,
tenuit eum dominus suus cum suis; et cum esset toto' corpore re-
tentus, anima eius egressa est a corpore, et cecidit mortuus super
terram. Hoc videns dominus eius, timuit multum, et penitens dixit
ad sanctum Colmanum : 'Tibi, vir sancte, et Deo hunc et sua omnia
oflero in eternum, et tu ora pro me, ne mihi malum contiugat.' Videns

1 ' Nosti, fili, laminam illam auri uncie pondus habentem, quam reliqui
uobiscum ? ' IUe respondit : ' Noui eam, pater, et fixi eam inter paginas liuius
libri.' Tunc dixit ei : ' Vade,' etc. S R. - = S §4 ; R-f. 140''. * proli.xi T;
diuersa S ; de ymis conuallibus R. < = S § 5 ; R- u. s. ^ Tocnanus T ;

Totan S ; Totanus R. ' abire T. om. T.

262 VITAE SANCTORVM HIBERNIAE

vir Dei cor eius compunctum penitentia, dedit ei indulgenciam ; et
orans pro illo iuuene, suscitauit eum a mortuis coram omnibus. Et
qui talia videbant, firmati sunt in fide Christiana, gratias Deo agentes.
Ille autem iuuenis postea vixit longo tempore ', et effectus est vir
sanctus et perfectus, et multas uirtutes fecit.

ix. QuoDAM ' tempore erat penuria cibi in vna de cellis sancti
Colmani, in qua tunc ipse fuit. Vnus autem frater fidelis de
monachis sancti exiuit ad plebem suam, et inuenit eam congregatam
in vno foro, et ait illis frater : ' O misera plebs, superflua vestra
venditis, et sanctus Dei Colmanus Ela fame perit ^, cum suis monachis,
et non curatis de eo ■•.' Tunc plebs illa magnam elymosinam de
butyro et galmulo congregauit in locum vnum coram fratre illo, et
dixerunt ei : ' Frater, ecce nostra elymosina, set non possumus eam
modo ducere ad locum ; quia equi nostri, et boues, et carri in
domibus nostris sunt. Et est aliud difficile nobis ; nosti enim bene
quod inimici nostri sunt inter nos et monasterium vestrum.' Et
reliquerunt eum ibi cum sarcinis suis. Ipse autem nullum habens
humanum auxilium, sedit iuxta sarcinas 'suas'; et sompno eum
opprimente °, dormiuit interim. Euigilans autem vidit se in ostio
monasterii sui cum omnibus sarcinis suis fuisse. Raptus est enim
frater ille in suo sompno, et sua secum, a Deo usque ad monasterium
suum. Admiransque ipse dixit ad se ipsum : ' Vtinam Deus conce-
deret, vt hoc non esset sompnium.' lam adhuc nesciebat ille vbi
fueraf^. Sanctus autem Colmanus hec omnia videns spiritu intra
septa ' monasterii, dixit fratribus : ' Ite cito, et intus adducite quod
Deus per fratrem vestrum vobis niisit.' Fratres autem afferentes,
et scientes que contigerant ', valde gratulabantur Deo ; et alii qui
audierant, benedicebant sanctitatem beati patris sui Colmani.

X. HoMo' quidam nobilis cum cognato suo adolescente uenit ad
sanctum Colmanum causa benedicendi ; et benedicens eos vir Dei,
dixit : ' Hic adolescens hodie sanguine morietur.' Inde ille nobilis
et sui abierunt tristes. Illis euntibus, dixit sanctus Colmanus suis:
' Video silicet illum iuuenem usque ad senectutem viuentem.' Discipuli
quoque sancti senioris de hiis verbis suis admirabantur. [Cumque
revertere(n)tur (uiri illi) a sancto uiro, ut irent ad domum suam,] '» in
medio videlicet itenere sanguis per totum corpus predicti iuuenis
quasi sudor sine vestigio ulceris fluit, et repente mortuus est ille ;
reportatumque est corpus eius gelidum ad sanctum Colmanum, ut

1 qui erat Colmani molindinarius S. ^ = S § 6 ; R- u. s. ' periit M.

* nam duo fratres . . . fame perierunt in liis diebus S add. '^ sompnus

opprimens eum T. " vere fuerat T. ' cepta M T. ' -rent m. pr.

'"^ - S § 7 ; R> f. 135"», R2 f. 140''. 1» Both M and T are defective here ;

the words ' cumque . . . suam ' are adapted from the S text.

VITA SANCTI COLMANI 263

sepeliretur apud eum. Sciensque sanctus Colmanus se diuina
concessione resuscitaturum a morte illum iu|uenem, accessit adC 130'
fcretrum, et orans paulisper, resuscitauit eum coram omnibus, et
docuit eum in diuinis mandatis ; et ille iuuenis post monita viri
Dci fidelis fuit, et in bona sencctute ' obiit.

xi. Aliquando ' due plebes in provinchia Vltorum, in regione silicet
Ual n-Araide', erant super ripam ampnis, qui dicitur Min, parantes
sc, ut bellarent invicem. Tunc sanctus Colmanus ibat cum suis in
altera parte ampnis ; quidam enim ex illis videntes sanctum Colmanum
pretereuntem, rogauerunt eum in Christi nomine, ut veniret ad pacem
perficiendam inter plebes. Alii autem forciores, volentes malum
agere, rapuerunt rates fluminis in sua potestate, ne sanctus ueniret
ad pacificandum. Videns autem vir Domini magnum periculum
esse, suadente necessitate, compulsus intrauit aquani, et signo sancte
crucis se signans •*, coram omnibus siccis pedibus trans flumen
ambulauit. Illi autem homines, hoc magnum et inconsuetum
miraculum videntes, adheserunt monitis sancti Colmani, et pacem
inter eos fecerunt propter eum, gaudentes in Christi mirabilibus '' per
sanctos suos.

xii. SiMiLi' modo alia vice in partibus Hybernie aquilonalibus

ambulauit sanctus Colmanus siccis pedibus trans flumen quod dicitur

Byr'', ut liberaret miseram captiuam, quam impii homines voluerunt

dampnare usque ad mortem ". Et illa hberata Dei gratia, inde

sanctus Dei ad domum ducis Aedani filii Aengussii^ perrexit cum

discipuhs suis, et ibi celebrauit sanctam dominicam diem. Vidensque

sanctus pater Colmanus vnum hominem in pauimento ligna^"

cedentem, dixit vni de discipulis suis : 'Vade, fili, et dic illi homini

a me, ut requiescat hodie ab opere seruili ; ecce enim dominicus

dies est.' Homo autem ille paruipendens hec uerba, scidit " adhuc

ligna; et ecce nutu Dei, propter honorem viri sancti, ferrum securis

illius hominis fixum est in ligno, et manus eius circa manubrium

siccauerunt; et ita immobiliter miser ille'- stetit. Videntes hoc

habitatores illius palacii, rogauerunt sanctum Colmanum ut absolueret

illum miserum ; benedicensque illum sanctus Dei, iHco absoluit'',

et veniens ipse ad pedes viri Dei, obtulit se ei, et fecit sanctus

Colmanus illum monachum, et mansit apud eum in habitu monachali

fideliter usque ad obitum suum'*.

' senectute bona T. ^ = S§8; R' R- u.s. ' Del araide T. * signans se
signo sancte crucisT. = mirabiliT. '^ =S§§9,ii: R^ f. iss*, R- f. 141 <".

" Bir T S ; om, R. ' Here S § 10 ; R' R- u. s. insert a story how Colman in his
chariot crossed the River Daliull in flood as on dry land, to release another
female captive. ' Edani filii EngussiT; Radds thename ofthe place, Kellmor.
"* ligna in pauimento T. ^' cedit T. '- ille miser T. " absolutus T.

" Here S §§ 12, 13; R' f. 134*^, R'' f. 141'' insert two stories: [o) how
St. Lassar and her nuns slew an animal for the entertainment of Colman and his

264 VITAE SANCTORVM HIBERNIAE

xiii. Latrones' de Momenia- venerunt ad fines NeilP, vt inde
raperent. Venientes prope monasterium sancti Colmani, Land Eala'',
rapuerunt duos boues de armento fratrum sancti viri, ut de eis ^'
escas sibi pararent. Cunique illi " voluissent boues occidere sancti,
pedibus suis stricti sunt' terre, et non potuerunt ullo modo inde
se mouere. Boues autem incolumes ab eis ad sua reddierunt. Et
videntes homines 'boni'** latrones in tanta miseria, cucurrerunt ad
sanctum Colmanum, et rogauerunt eum pro illis. Orante itaque
sancto Colmano, ilico illi soluti sunt, et abierunt cum magno timore
vacui de illa regione °.

xiv. QuiDAM^" monachus de Britannia erat in monasterio sancti
Colmani, et quodam die ipse iratus est" pro minima re contra sanctum
Colmanum secundum irascibilem Brittonum naturam, et surrexit,
ut occideret sanctum patrem ; eleuansque manus ad percuciendum,
f. 130'' arefacte sunt manus eius, et stetit | ipse immobilis extensis manibus
sursum, quasi statua lignea, quovsque flebiii rogatu postulauit veniam.
Vidensque pius pater illum in tali cruciatu, orauit pro eo ; et ilico
solutus est, gratias agens Deo.

XV. Laborans^" aliquo die in agro foris sanctus pater Colmanus cum
fratribus suis", ipse prostrauit se in terram, et interim fleuit amare ;
et post modicum interuallum surgens respexit celum, et tunc gauisus
est subridens. Interrogantes autem discipuli sui illum, dixit eis
repente : ' Vidi angelos Dei descendentes et replentes orbem
terrarum ; et putabam quod dies iudicii venit, et perterritus prostraui
me in terram, et ideo fleui. Surgens autem postea vidi altare
aureum angelorum manibus in celum leuari, et animam sanctissimam
pape Gregorii sedisse super altare ; et spatium inter celum et
terram lumine angelorum repletum est. Et ideo letus effectus
sum.' Tunc fratres incipientes gaudere, et gratias Deo" agere, ait
illis sanctus pater : ' Filii karissimi, ne sit vobis dubium in hiis
omnibus; completo anno hac die sanctus peregrinus huc a Roma
veniet, et annunciabit vobis animam sancti Gregorii hac die atque
hac hora''^ ad Christum migrasse.' In illo tempore vir sanctus de

company, and what befell two nuns who refused to partake ; (b) how Colman and
his companions were saved from the Cacabus Brecani (Coire Brecain) by the
prayers of St. Columba, who bade him not go iuto exile, as he had intended,
but return and teach his own people ; cf. Adamn. i. 5. '=8517;

R^ f. 136'', R- {. 141''. - Memonia T, and so always. ' terram Miden-

sium R. < Ela T. " quibus T. « ille M T. ' sunt ipsi T.

* boni homines T. ' Here S § 18, R' R' u. s. insert a story how Colman

caused wort to ferment properly. '" = S § 19 ; R' 136 "^; a leaf is lost in R^

at this point. A marginal note in M : ' Britannorum colera.* '' cum a

sancto . . . increparetur R. " = S § 20 ; R' u. s. " laborantibus

manualiter R. " Deo om. T. " hoc die hacque hora T.

VITA SANCTI COLMANI 265

Hibernia erat Rome apud sanctum Gregorium papam, qui venit ad
Hyberniam, et adiuit sanctum heremitam, nomine Colmanum Dubh
Chulynd ', volens habitare cum eo-. Et ait ei sanctus Cohiianus
Dubh Chulynn : ' Vade, fih, ad sanctum Colmanum Eia, et esto cum
eo in vita sanctissima. Ego enim ipse non exissem ab lohanne ad
Colmanum Ela, neque a Colmano ad lohannem venissem, iam non
contradicens^ Saluatori, qui dixit : " Non surrexit maior lohanne^;"
en equales eos ego habeo in prudentia, sapiencia et castitate.
Colmanus quidem Ela lohannes sanctorum Hybernie est'.' Et ille
vir sanctus veniens ad sanctum Colmanum Ela, suscepit eum sanctus
cum gaudio, et ille narrauit ei de obitu sancti Gregorii, sicut ipse
prophetice antea predixit.

xvi. Fratres ° sancti Colmani estiuo' tempore laborantes, sudorem
paciebantur et sitim, et dicebant ad invicem : ' Labore et tribulacionibus
diuersis affligimur', et nescimus qualia sunt premia futuri seculi.'
Volens autem sanctus pater Colmanus consolari eos de regno Dei, ait
illis: ' Vvltis videre regnum Dei in carne modo?' Dixerunt ei :
' Vere volumus, paten' Tunc vir Dei benedixit oculos eorum, et
lucide gloriam celi et amenitatem angelorum viderunt. Illi bene-
dicentes Deum, et gratias agentes : ' Nemini dixeritis,' inquit sanctus
Colmanus, ' hanc visionem in vita mea.'

xvii. Venerunt' aliquando pauperes ad sanctum Colmanum,
querentes elimosinam. Vir autem Domini non aliud tunc habens
nisi vas eneum quo capiti et manibus aqua fundebatur, dedit eis ;
et ipsi gratulanter accipientes, abierunt. Hoc videns magister
hospitalis '" narrauit capcllano " sancti Colmani. Ipse uero magister
admirans abiit, ut videret locum, ubi fuerat vas. Set inuenit ibi a Deo
donatum sancto Colmano aliud vas simile priori ; set hoc vas a Deo
datum melius multum erat, quod usque hodie^in monasterio sancti
Colmani manet. Et pro hoc dono sanctus pater cum suis gratias
Christo retulit.

xviii. Rediens '' aliquando sanctus pater Colmanus a sinodo
sanctorum ad monasterium suum, invenit vnum de fratribus mortuum
hesterno die, nomine Collanum | Obedientem. Ipse Collanus propter f. 131'
maximam humilitatem et obedientiam suam a fratribus uocabatur
Obediens. Et pergens sanctus Colmanus ad locum vbi erant fratres
circa corpus, orauit silencio modicum ; et postea di.xit coram fratribus

1 Dub Culinn T ; Dub Cuilinn S. '^ cum eo om. M. * -dices T.

* Matt. xi. II ; S. has John the Evangelist. ' est oin. M. ^ = S § 2i ;

R' u. s. ' festiuo R. * nec satis sentimus premia futura, presentem tamen
laborem uidemus S. ' = S § 22 ; R' f. 136''. " dispensator fratrum R.

" capto M T ; it might also be expanded ' capitulo ', i. e. the chapter of monks,
'2 hodie manet, etc. T. '' = S § 25 ; R' u. s.

266 VITAE SANCTORVM HIBERNIAE

ad mortuum : ' Surge, frater Obediens, ad me.' Ilico frater Collanus
surrexit a morte, dicens: ' Rogo te, pater karissime, in Cliristi
nomine, ut me iterum dimittas modo ad regnum. Dei ire ; ibi enim
requiem in gloria magna inveni apud Deum.' Audiens sanctus
Colmanus talem adiuracionem ab eo, concessit ei remigrare ad
Christum ; et accipiens ille sanctum sacrificium a sancto patre, in
pace requieuit ^

xix. Erant^ aliquando in monasterio sancti Colmani duo pueri,
quos videns vir Dei die quadam, vocauit' ad se priorem et cellarium'
monasterii, et ait eis secrete: ' Illos duos pueros mando vobis, ut pa-
scatis eos bonis cibis cotidie largiter secundum posse vestrum.' De
hoc illi admirantes, prostrauerunt se ad pedes eius, rogantes ut indi-
caret eis causam mandati ilHus. Sanctus ait eis : ' Surgite ; iam
reuelabo vobis. Vnus ex illis filius perdicionis est, et breui tempore
infelicissime in seculo viuet. Et ideo non prodest ut sub regula con-
stringatur, quia pena infernaHs restat ei. Alter vero filius vite eterne
est, et regni celestis particeps ; et longeuus et sapiens erit, et sanctus
Dei, et ecclesiarum Hybernie adiutor et protector erit ; et ipse a
iuuentute sua castigabit se piis operibus. Et ideo non debet graui
labore parcimonie in sua puericia occidi, quia multis ' in senectute
proficiet.' Ipse est beatissimus abbas, cuius nomen vocatur Dimma
Dub.

XX. Alio * tempore quidam homo, nomine Cronanus, demonio ob-
sessus, qui sepe in ignem et aquam cadebat, adductus est ad sanctum
Colmanum, ut curaret eum ; cui sanctus Colmanus ait : ' Cronane, vis
ut demon a te recedat ? ' Ille tunc habens Dci nutu punctum sensus
sui, coram omnibus dixit : 'Volo, Domine.' Ait ei sanctus : ' Si iam
facies quod dicam tibi, Sathanas non habebit in te potestatem, set tu
illi dominaberis.' Ille dixit : ' Libenter faciam.' Sanctus Colmanus
ait ei : ' Hec est medecina tua ; id est, ut nomen Domini lesu Christi
precedat omne verbum in ore tuo. Si Iioc diligenter custodias, demon
tibi non nocebit ; set e contrario accipies Spiritum Sanctum.' Ille
homo custodiens pium mandatum sancti Colmani, eflectus est vir
sanctus, et multas virtutes fecit '.

xxi. MoNACHi ' sancti Colmani edificauerunt cellam in siccitate
estatis in concursu duoruin fluminum. Set hyemali tempore facta

' Here S (not R) inserts two sections, 24, 25 ; § 24 tells how Colman inflicted
blindness on his brother, because ' palpebre oculorum ilhus latenter iacintino
colore, sicut moris est, depicte sunt ' ; § 25 relates the same incidcnt which
occurs Car. §§ xviii, xix, and this may be the reason of M T's omission here.
2 = S § 26 ; not in R ; this section is printed by Colgan, A. S. p. 16", from thc
M T recension. ^ invocauit T. ■* yconomum et cocum S. ^ om. M.

" = S § 27 ; Ri f. 137". ' Here S § 28 (not R) has a furthcr story about
St. Carthach or Mochuta. * = S § 29 ; R' u. s.

VITA SANCTI COLMANI 267

invndacione pluuiali, periclitabatur cella ab aquis. Monachi vero
timentes impetuni luei fluminum, miserunt quosdam ex ipsis ad
sanctum Colmanum, ut indicarent ei de illo periculo. Sanctus iam
senior audiens illos, ait eis : ' Portate baculum meum vobiscum, et
signate cellam vestram bono spacio cuspite eius contra flumina, et
credo quod lues vobis postea non nocebit.' Monachi ita facientes,
ab illo die usque hodie lues non pertransiit girum | baculi sancti f. 131 ^"
Colmani ad illam cellam. Dei nutu flumina suam inundacionem in
alias ripas mittunt.

xxii. QuiD.\M ' homo malus ampul[l]am sanctum Colmani senioris -
furatus est, et duxit eam in provinchiam Mumenie. Ille^ post tempus
retro veniens apprehensus est a militibus commitis illius plebis, in qua
sanctus senior Colmanus habitabat ; et duxerunt illum, ut cruci-
figeretur. Hoc audiens sanctus senior Colmanus, perrexit ipse cito
ut liberaret illum. Milites' autem iurantes firmiter dixerunt ad
sanctum Dei: ' Nisi iste ampul[l]am sancti nostri monasterii reddet
nobis modo, morietur sine dubio.' Hoc audiens sanctus Colmanus,
prostrauit se in terram, petens Dei auxilium. Et priusquam vir Dei
oracionem impleret,qui stabant viderunt ampul[l]am a longe peraera
volantem a regione Mumenensium, et cecidit in terram coram omnibus
ante virum Dei. Tunc clamor omnium sanctitatem sancti patris
Colmani admirantes in laudem Dei ortus est. Et sic ille miser
liberatus est per pietatem beatissimi senioris Colmani ; et solutus
liber abiit, gratias agens.

xxiii. Erat' vir nobilis in regione Midhi" sine sobole, vxor enim
illius sterilis erat. Venit ille nobilis aliquando ad sanctum senem
Colmanum, querens benedictionem eius ad prolem inveniendam.
Cui ait sanctus senex : ' Vxor tua post annum pariet tibi filium', et
ipse uocabitur Kiaranus*; et post bonam senectutem apud me
nionachus erit.' Ille ait ad sanctum Colmanum : ' Ecce ipsum modo
ofiero tibi, ut sepeliatur ipse et semen suum post se apud te usque
ad finem seculi.' Et ille filius Kyaranus laicus fidelis, iustus, et
bonus atque diues fuit ', et genuit claram prolem ; et ipse accipiebat
sacrum sacrificium sollemnibus diebus de manu sancti Colmani.
Quadam igitur die inimici illius Kiarani, scientes eum fuisse cum
sancto Colmano, collegerunt magnam '" turbam, et absconderunt se
in via qua venturus erat ad domum suam, ut interficerent eum. Set
veniens Kiaranus ad locum in quo erant insidie inimicorum, ipse et
sui apparuerunt inimicis clerici cum cappis et baculis in manibus.

• = S § 30 ; R' u. s. - de siio crismali S add. ' Quod cum audisset

synodus monasteriorum, comprehenderunt furem illum, et duxerunt ad mortem S.
* sinodus autem dicebat S. ^ = S § 31 ; not in R. * Midi T. ' filium
tibi T. * Keranus T ; and so always. ^ om. T. '" in magnam T.

268 VITAE SANCTORVM HIBERNIAE

Et videntes inimici talem habitum, dimiserunt eos libere abisse sine
interrogacione. Benedictio sancti^ senis Colmani hoc illis tuta-
mentum effecit. Et postquam de insidiis Kieranus cum suis ad
tutum locum peruenit, inimici viderunt eos armatos milites. Tunc
Kieranus et sui iubilabant in laudem Dei, magnificantes sanctitatem
benedictionis sancti Colmani. Illi autem inimici cognoscentes mira-
culum Dei virtute per merita sancti Colmani contigisse, venerunt ad
sanctum Colmanum, et egerunt penitentiam coram eo, quia voluerunt
in die sancto virum benedictionis eius occidere.

xxiv. Venit ^ aliquando sanctus senex Colmanus ad regem Temorie
'jEdh' Slane ', vt virum quem rex in vinculis habebat, ab eo postu-
laret. In illa hora in tempore estiuo circa tertiam radius sohs per
fenestram palacii splendebat lucide ; et ait rex sancto Colmano :
' Vere, abba, sicut non potes hunc radium tenere per istam fenestram,
sicuti modo est, usque ad vesperam, sole eunte suum cursum ad
f. 131 " occassum, sic non potes soluere uel e"x"'ipere | queni in vinculis
teneo.' Colmanus regi respondit, dicens : ' Si tenuero ita radium,
dabis mihi vinctum ? ' Dixit ei rex : ' Vtique dabo tibi eum liberum.'
Tunc sanctus Colmanus in Christi nomine signauit radium ; et stetit,
splendens ab oriente per fenestram, vsque dum sol post vesperam
in occidente occubuit. Hoc rex videns, admiratus est cum omnibus
mirabilia Dei per sanctos suos, et tradidit sancto seni Colmano illuni
virum * liberum et absolutum *, sicut promisit ; et petiit bencdi-
ctionem viri sancti humiliter.

XXV. Beatus" senex Colmanus cantabat cum suis fratribus ympnum
sanctissimi Patricii, arciepiscopi Hybernie ; et beatus Patricius ante
tempus sancti Colmani multis annis migrauit ad Christum. Venitque
sanctus Patricius de celo, et stetit in medio fratrum canentium' suuni
ympnum. Et videns sanctus Colmanus solus sanctum Patricium
ius[s]it ter cantare ympnum. Admirantesque fratres, vnus senior de
ipsis dixit ad sanctum Colmanum : ' Adsunt nobis alia spiritualia
cantica ; cur igitur moramur in vno tota die?' Sanctus Colmanus
ait illi : ' Vere, beate senior, beatissimus noster patronus Patricius
stabat in medio nostrum benedicens nos, vsque dum audiuit verba
incrcpacionis tue ; set tunc ilico euanuit ex oculis meis ; et ideo iussi
ter ympnum cantari.' Hoc audiens ille senior, displicuit sibi, et
penitentiam egit.

xxvi. Erat* quidam vir nobilis et diues de genere Neill, cui ali-
quando cecus filius natus est ; et ille homo', nolens suum fihum habere

' sanctissiini T. '^ = S § 32 ; R' f. 137^ => Temorie et Slane T. ' om.M.
^ absolutiim et liberum T. » = S § 33 ; R' u. s. ' canensium T.

* = S § 34 ; R' f. 137''. ' materque precepit S R.

VITA SANCTI COLMANI 269

sccum propter superbiam, vni seruo de pueris suis precepit, vt ilium
infantem occideret. Ille scruus ilico plorans, infantulum, ut proiiceret
cum in paludem ad mergendum, portauit ; set omnipotens Deus
donauit illi infanti ante tcmpus loquelam suam ad ipsum custo-
dienduni. Et ipse homini se portanti in via dixit : ' O homo, quo
vadisP' Ille ait : 'Vado te occidere.' Ait infantulus : 'Nisi peni-
tentiam egeris, cito reucrtens, modo moricris. Viuus iam manebo
ego vsque ad ' senectutem gratia Dei per sanctitatem beati Colmani
Ela, qui custodit me, cui alumpnus et discipulus ero.' Reuersus ille
ad domum, narrauit hec domino, patri infantis. Pater autem adhuc
manens in maHcia, dixit : ' Fantasma est, quod audisti, O serue
mollis.' Et ait vni de ancillis suis minanter : ' Proiice illum infelicem
in palude, ut mergatur -.' Sic iam loqu[u]tus ' est infans prophetice ad
ancillam sicut ad seruum. Et illa timens ', reuersa est ad dominum
suum, narrans ei de infante sub iuramento. Tunc ille ait : ' Ego ipse
lioc probabo.' Veniensque pater illuc cum suis, infans asperius
loqu[u]tus ' est ei. Hoc audiens pater, timuit et ipse magis, et dixit :
' Ego propter te non moriar.' lussitque illum reportari ad domum,
et nutriri, donec sanctus Colmanus veniret ad eum. Deinde venit
sanctus Colmanus ad illum, et ilico dixit patri illius : ' Male et stulte
egisti, dampnando scruum Dei innocentem ad mortem ; ipse enim
melior est tota prole tua.' Tunc pater amans illum, obtulit eum
sancto Colmano nutriendum Deo. Et statim baptizauit sanctus | Col- f- 131'
manus illum infantem, dans ei nomen Cheallanum ^ Postea docuit
eum sacris scripturis et bonis moribus. Et ipse erat vir sanctus et
sapiens, doctor multorum, habens gratiam coram Deo et hominibus,
qui uocatur Chellanus cecus".

xxvii. Latrones' aliquando de provinchia Laginensium rapuerunt
predam a fratribus qui erant in Cella que dicitur Cluain Cayn ', et
fratres nesciebant vnde erant illi latrones. Hoc videns sanctus pater
Colmanus spiritu, ilico venit ad illos fratres, dicens eis : ' Venite
mecum, et ducam vos ad locum vbi sunt latrones illi qui predam
vestram rapuerunt.' Et pergentes, invenerunt latrones in orientali
plaga Laginensium, in regione Leys ' 'vel Lelas', silicet in castello,
quod dicitur Dun Salach '". Negabantque latrones ilii aspcre multis
verbis, quod nunquam illam predam rapuerunt. Tunc ait eis sanctus
senex Colmanus : ' Hodie satis negatis, cras videbimus quid facietis.

' oin. M. - mergetur M T. ' locutus T. * Here R- resumes after

the lacuna. ' Chellanum T. ' Here S § 35 ; R' f. 137'', R*f. 142", insert
an account how Colman renewed the contents of a vessel of butter which had
been consumed. ' = S § 36 ; R^ R^u.s. ' Chain T; Cluon Cain S ; Cluayn
Caj'n R. In T and M there is a marginal note by the original scribe : ' Ista cella
Chiain Cayn est iuxta Dubliniam.' ' Luigse S; Leis 'vel Lelas ' T.

'» Salac T

270 VITAE SANCTORVM HIBERNIAE

Relinquite minas vestras et procacitatem.' In sequenti vero nocte
brachia illorum in tumorem atrum versa sunt, et viginti quinque ex
ipsis nimio dolore oppressi sunt. Crastino autem illi confitentes
culpam suam contra famulos Dei, egerunt penitentiam ; et predam
diligenter restituerunt, petentes sanitatem suam. Et benedicens
sanctus senex Colmanus eos sancto signo, ilico sani facti sunt, et
glorificabant Deum in sanctis suis^.

xxviii. Aliquando ° sanctus senex Colmanus venit ad ciuitatem
Cluain Hyraird '', et intrauit cenobium sancti Finniani, et inuenit
fratres illius ieiunantes causa furti monstrandi Dei gratia ', quod
factum est apud eos. Et gauisi sunt fratres illi in aduentu sancti '
Colmani, sperantes furtum illud a Deo per illum ostendendum.
Quibus querelantibus, sanctus senex Colmanus dixit : 'Sit nobis et
vobis, karissimi fratres, vna eademque refectio hac nocte, et cras "
ostendam vobis furtum vestrum ; set personam, que illud abscondit,
non indicabo vobis, ne frater inde scandalizetur''.' Et totum factum
est ita. Audientes et videntes talia, Christo sanctificatori sanctorum
laudes benedictionis dederunt *.

xxix. Veniens " quodam tempore sanctus pater Colmanus ad mona-
sterium sancti Kieranii" in ciuitate Cluain meic Noys", rogatus est
ipse a beato patre illius loci cum fratribus suis, ut predicaret clero
et populo in templo. Et accedens sanctus senex Colmanus ad
euangelium, vidit demonem iuxta euangeliuni, dixitque fratribus :
' Oremus, fratres. Ecce demon adheret euangelio, ut impediret opus
Dei.' Benedicensque vir Dei locum, statim demon vlulans fugit.
Predicante iam sanctissimo sene Colmano, mirabilis compunctio
corda illorum tetigit, et lacrimabilis penitentia tunc apparuit in eis ;
et per multum tempus in illa ciuitate dies ille'^ in vnoquoque anno"
festiuus erat, donec defecerunt illi qui audierunt illam predicacionem,
nominantes illum diem, diem predicacionis Colmani Ela.

XXX. QuEDAM^* sancta virgo, nomine Comna^", venit ad sanctum
Colmanum, rogans eum ut ueniret secum ad quosdam cognatos suos

1 Here S has four additional sections, 37-40, of which 38-40 are also in
R^ i\ 138*^, R" f. 142": (rt) how Colman handled a glowing stone from the
furnace ; (6) how Colman by prayer caused a tempest, which detained St. Molua
at L3'naliy ; (r ) how Colman on his way to Ferns was detained at St. Molua's
monastery (ClonfertmuUoe) by a fire which he miraculously cxtinguished ;
(d) liow he joined St. Maedoc of Ferns in praying successfully for the soul of
Brandub of Leinster, the loss of which was inferred from the fact that no grass
wouldgrowuponhis grave. ^ =S§4i; not in R. ^ IrardT. ' ieiunantes
de causa hnee furate S. ^ patrisTorff/. " cras lineam quam queritis dabo .S.
' -zatur M T. ' Here S § 42 ( not R) tells how Colman wrote a Psalter and the
Acts with miraculous rapidity ; but on his being interrupted the inspiration
ceased. '■> = S § 43 ; not in R ; veniens bis T. "> Ker- T. ^' Cloin

maccu Nois S. 1- illa M T. " in fine anni S. " = S § 44 ; R' f. 138 ^
R" f. 142 "^. 1° Canina S.

VITA SANCTI COLMANI 271

liberandos, quos dux Corpri ' volebat redigere ad suum seruicium
non recte. Et invenerunt in via prepositum | ducis ducentem illos f. 132»
cognatos ad ducem. Erat petra multum nocens hominibus ct
iumentis in via illa ; quam cum ita vidisset sanctus Colmanus, iussit
ei in Christi creatoris nomine ire ad alium locum de via. Et ilico ,
petra illa coram omni turba auolauit de uia, et stetit in loco a via
rcmoto. IIoc cum admiracione magna prepossitus- ille narrauit
domino suo duci. Set tamen dux corde durus et immitis non audiuit
.sanctum Colmanum se rogantem ; et repentino nutu dux superbus
cecus et surdus etTectus est, et nichil potuit viderc uel audire. Tunc
agens ipse penitentiam, dedit firmam libertatem illis hominibus
semper. Videns sanctus Colmanus satisfactionem illius, et populum
pro eo rogantem, benedixit oculos eius et aures, et ilico audiuit et
vidit. Et benedixerunt omnes Christum diuersa miracula per sanctos
suos agentem.

xxxi. Inde ' vcnit sanctus Colmanus cum sancta illa uirgine ad
cellam suam ; et inucnit ibi cenam paratam sibi apud iilam sanctam.
Set mouentes discipuli incaute dolium in quo erat ceruisia', effu-
derunt omnem liquorem. Videns sanctus Colmanus inde beatam
Comnam cum suis tristem, iussit dolium aqua impleri ', et sibi
propinari. Et ilico nutu Dei illa aqua conversa est in optimam
ceruisiam''. Hoc videntes sancti, Christo largitori omnium bonorum
gratias cum suis egerunt.

x.xxii. Iter * agens sanctus Colmanus in regionibus Connacthorum
vidit ministerium angelorum super aliquam petram, et frequentabant
angeli illam petram. Et interrogans sanctus Colmanus incolas illius
terre de ipsa petra, dixerunt ci quod capud sancte puelle a gentilibus
interfecte super ipsam petram olim possitum, guttas sanguinis di-
stillauit ', et hoc fuit misterium sanctitatis eius. Tunc illis uir Dei de
ministerio angelorum super illam petram reuelans, iussit eam portari
ad ecclesiam propinquam ; et est ibi usque hodie in loco honorifico
in cimiterio ; et uocatur petra puelle, per quam miracula Christi
monstrantur.

xxxiii. Alio' die pergens sanctus Colmanus in eadem prouinchia
Connachtorum ' errauit per deuia; et nesciens quo iret, dixit disci-
pulis suis : ' Cantemus psalmum Beaii iiinnacidali [iit via] ">.' Et
cantantes psalmum, ilico invenerunt viam, que duxit eos ad domum
boni viri, misericordis et hospitalis, qui suscepit eos cum magna

' Brandanus rex, filius Carbri S R. - prepositus aut balliuus regis R

= = S 9 45; Rif. i38<-, R- f. 142^ <ser-T. ^ implere T. « = S § 46;
not in R. ' ut moris erat in illo tempore interficere feminas S add.

« = S § 47 : R. u. s. s Connacth- T. '» Ps. cxviii. i ; M T om. in via,

though the words are clearly necessary to the sense.

272 VITAE SANCTORVM HIBERNIAE

caritate, et benigne ministrauit eis necessaria. Et illa nocte vir ille
dixit ad sanctum Colmanum et ad discipulos suos : ' O servi Dei,
ecce ego cum senior sum ', non habeo fratrem necque filium, nisi
hunc paraliticum, cecum, et sine naribus.' Mane autem orans
sanctus Colmanus, interrogauit si prope fons esset. Et dixit ille
paterfamilias : ' Domine, non habemus hic prope aquam.' Ait ei
sanctus : ' lube terram prope fodi, vbi volueris fontem habere.' Et
facta fossa, fons lucidus erupit. Aitque sanctus Colmanus illi
Iiomini : ' Laua filium tuum in ipsa aqua.' Et lauato puero, validus
corpore et sanus sensibus ipse de fonte surrexit. Hoc viso, omnes
repleti sunt gaudio, tam propter aquam, quam propter sanitatem
pueri -.

132 1' xxxiv. Quidam' vir et uxor sua | adduxerunt filium suum snrdum
et mutum ad sanctum Colmanum, ut in Dei nomine curaret eum.
Videns sanctus Colmanus illum puerulum, dixit ei : ' Accede ad me,
fili, huc*.' Ille ilico audiens, et habens^ nutu diuino loquelam per
sanctitatem viri Dei, respondit, dicens : ' Ego ad te veniam, domine.
Omne enim, quod iubes fieri, benedictum est.' Postea benedicens
illuni vir Dei, sanus rediit cum parentibus suis.

XXXV. CuM ° beatissimus senex Colmanus vita presenti huius seculi
lassus esset, desiderabat dissolui corpore, et esse cum Christo. Et
pro hoc uoto' perrexit ad ciuitatem sancti Finniani' Cluain Hyraird ',
ut ibi iuxta reliquias beatissimi patris Finniani peticionem suam
causa migrandi de hoc seculo rogaret. Dormientibus igitur omnibus,
sanctus Colmanus silencio noctis solus perrexit ad basilicam, in
qua sanctus pater Finnianus iacuit; et stans ante illam ecclesiam
firmissime clausam (raro enim pro magna re sanctis viris illa
apperiebatur), dixit : ' O sanctissime Finniane, aperi mihi conseruo
tuo in Deo.' Ilico aperiens sanctus Finnianus^" basilicam, dixit ei
sanctus Colmanus humili prece : ' Rogo te, pater sancte, ut pro
me Dominum depreceris, ut in hoc anno ego ad celum vadam.'
Sanctus Finnianus respondit ei, dicens : ' Precem tuam audiuit Deus ;
in hoc iam anno ad regnum Christi ibis.' Postea salutantes se inuicem
sancti, et Christo benedicentes, sanctus Colmanus de basilica ad
hospicium suum rediit ; et crastino die ad suum clarum monaste-
rium reuersus est gaudens. Interrogantes autem" sancti seniores
eum"* de hylaritate sua, ipse indicauit cis que diximus ; et imperavit
eis ne cui dicerent in vita eius.

' According to S R the whole faraily had died of the plague ' que in hoc
tempore erat '. ^ pueri om. T. ^ ^ S § 48 ; Ri f. 138'^, R^ f. 142''.

* dixit : * Occide, fih, vermes quos uideris in tunica mea' S. ^ habens oni. M.

•^ = S § 49 ; R' f. 138 '', R" f. 142''. ' votum T. ' Fini- T, and so always.
" Irard T. '" uel ipse Fynnianus uel angelus eius R. " autem om. T.

'* eum sancti seniores T.

VITA SANCTI COLMANI 273

xxxvi. CuM ' iam appropinquasset tempus egressionis sanctissimi
Colmani de hoc seculo, signum celeste datum est ei ; id est crux
ignita apparuit in aere supra cellam eius. Videntes fratres signum
ignotum, timuerunt multum. Quibus ait sanctus pater Colmanus:
' Nolitc tinierc, filii mei ; hoc est iam signum exitus mei.' Adueniente
iam exitus tempore beatissimi patris nostri, Colmani Ela, et cum esset
ipse corpore infirmus, venit ad eum visitandum a sua ciuitate, Rathen,
sanctus episcopus Mochuda^, et alii sancti qui erant in circuitu. Ait
eis sai.ctus Colmanus : ' Scitote, fratres karissimi in Christo, quia hee
peticiones sunt quas mihi Dominus meus donauit : videiicet, ut qui-
cumque fuerit sepultus in leuiciana reliquiarum mearum, resurget ad
requiem sempiternam ; et quicumque rogauerit me in hora exitus sui,
habeat uitam eternam ; et si quis diem obitus mei venerauerit, miseri-
cordiam Christi consequetur^.' Hiis dictis, inter chorum sanctorum
virorum sanctissimus senex Colmanus vi Kal. Octobris* feliciter ad
Christum emisit spiritum. Honore^ digno in suo claro monasterio,
Land Eia, beatissimum eius corpusculum a multis viris sanctis humo
traditum est.

xxxvii. Et cito " post obitum sancti patris Colmani per suassionem
dyaboli, pessimi latrunculi occiderunt vnum de monachis eius. Ipse
iam frater ministrabat artificibus edificantibus ecclesiam circa reli-
quias sancti Colmani. Cum esset corpus iilius plenum cruore ad
monasterium ductum, possuerunt fratres baculum sancti Colmani
super eum ; et statim ille surrexit viuus et sanus, | et postea diebus f. 132"^
pluribus vixit. Post aliquantulum vero teinporis spatium sanctus
Colmanus in visione quibusdam' viris sanctis apparuit, et precepit eis,
ut reliquie* sue eleuarentur de sepulcro, ne vlterius absconderentur in
terra. Deinde, collecta synodo sanctorum de diuersis Jocis, eleuate
sunt reliquie sanctissime beati patris nostri Colmani, et possite sunt
cum magno honore a sanctis viris in ornato scrinio post miracula
patrata', multi in psalmis et ympnis et canticis spiritualibus laudantes
et benedicentes sanctam Trinitatem_ Patrem et Filium et Spiritum
Sanctum, cui est honor et gloria atque potestas, in secula seculorum.
Amen.

ExPLICIT VITA SANCTI CoLMANI '"
ABBATIS

' = S § 50 ; R u. s. - Kartacus [Karracus R^] qui et Mocucdu dicitur R.

' S and R omit the first petition ; while S gives as tlie third : ' et si in hac in-
sula sapientia defecerit, inueniatur hic sapiens*. * ? Nouembris T m. pr.

5 honorifice T. *= = S 5§ 51, 52; K^ 138'', R^ 143. ' quibus T.

* requie T. m. pr, ^ -ti T. '" Colmani o»:. T. Colmani Ela, cuius

meritis deleatur culpa scriptoris R-; no explicit in R'.

OXFORD

PRINTED AT THE CLARENDON PRESS

BY HORACE HART, M.A.

PRINTER TO THE UNIVERSITY

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