Book 2 — CHAPTER X. LEARNING AND LANGUAGE. (continued 2)
Reading edition
Immediately after his birth, moreover, he was taken in order that the illustrious priest Cruithnechan, son of Cellachan, should baptize him. And he (Cruithnechan) subsequently fostered[928] him, after the angel of God had told him to do so.
When the time, then, arrived to him that he should learn,[929] the cleric[930] went to a certain prophet who was in the country to ask him when it would be right for the boy to begin. As soon as the prophet observed the heavens,[931] what he said was,[932] ‘Write now for him his alphabet.’ It was then written in a cake; and how Colum Cille ate the cake was thus, viz.—the half of it at the east side of water,[933] and the other half at the west side of water. [The prophet[934] said, through the gift of prophecy, ‘Thus shall this boy’s land be, viz., the half of it to the east of the sea (i.e. in Alba), and the other half of it to the west of the sea, to wit, in Eriu.’]
It was not long after that until he and his guardian went to Brugach son of Dega, the bishop, to the Raths of Magh-enaig[935] 478in Tir-Enna. It was commanded to his guardian, the cleric,[936] to perform the office of priest in that place on the festival. But great shame seized him, so that he was unable to recite the psalm that fell[937] to him. That psalm, then, is ‘Misericordias.’[938] But the son of grace, Colum Cille, recited the psalm in the place[939] of his guardian, although he had not read but his alphabet before that; so that the names[940] of God and Colum Cille were magnified through that great miracle.
Another time he and his guardian[941] went to attend a sick man. As they were going through a wood, the cleric’s (Cruithnechan’s) foot slipped on the path,[942] so that he fell, and died[943] suddenly. He (Colum Cille) placed his cloak under the cleric’s head, thinking[944] that he was asleep, and began rehearsing[945] his lessons, so that some nuns heard his loud reading as far as their church. What the learned relate is that there was a mile and a half between them, and the sound of his voice used to be often heard that distance, ut dixit:—
The sound[946] of Colum Cille’s voice—
Great its sweetness above all clerics—
To the end of fifteen hundred paces,
Though vast the distance, so far ’twas clear.
The nuns came afterwards, and found the cleric dead before them;[947] and they told him (Colum Cille) to resuscitate[948] the cleric for them. He went[949] forthwith to resuscitate[948] the cleric; 479and the cleric arose from death, at the word of Colum Cille, as if he had been asleep.
Colum Cille made an offering, after that, to the Lord of the elements, and solicited three requests from Him, viz., chastity, and wisdom, and pilgrimage. The three were fully given unto him.
He subsequently bade farewell to his guardian; and the guardian earnestly gave him permission[950] and a benison. Afterwards, he went to the illustrious bishop, viz., to Finden of Maghbile,[951] to learn knowledge. One time there Finden said that wine[952] was wanting from the offering. Colum Cille blessed the water, so that it was turned into wine, and put into the mass chalice. The name of God and Colum Cille was magnified by that miracle.
He afterwards bade fate well to Finden, and went to Master Gemman.[953] One time as he was learning[954] his lessons with Gemman, they saw a girl coming towards them, escaping before a certain murderer, until she fell in their presence, and the ruffian[955] killed her. Colum Cille laid[956] a word of malediction upon him, so that he died immediately.
He (Colum Cille) afterwards took leave of Gemman, and went to Finden of Cluain-Eraird.[957] He asked of Finden in what place he would make his bothy. Finden told him to make it at[958] the door of the church. He then made his bothy, and it was not at[958] the door of the church at that time. He said, moreover, 480that it would be the door of the city afterwards; and this thing was even fulfilled.
At supper-time[959] each man in turn of the apostles[960] used to grind his quern. An angel of the God of heaven, however, that used to grind in place of Colum Cille. That was the honour the Lord used to give to him, because of his nobility above all.
A vision appeared another time to Finden, viz., two moons ascended from Cluain-Eraird, to wit, a golden moon, and another, a silvery moon. [The golden moon went to the north of the island,[961] so that Eriu and Alba were illumined by it.] The silvery moon went and rested over[962] the Shannon, so that Eriu in the centre was illumined by it. Colum[963] Cille, moreover, with his grace, and with his good actions, and with the gold of his nobility and wisdom, was the golden moon. Ciaran, son of the carpenter,[964] with the splendour of his virtues and good actions, was the silver moon.
Colum Cille afterwards bade farewell to Finden, and went to Glaisnoiden,[965] for there were fifty persons learning in that place with Mobii, including Cainnech, and Comgall, and Ciaran. Their bothies, moreover, were at the west side of the water.[966]
One night there and the bell was struck for matins. Colum Cille went to the church. There was a great flood that night in the river. Colum Cille, nevertheless, went through it with his clothes on. ‘Bravely dost thou come there to-night, descendant of Niall,’ said Ciaran[967] and said Mobii. ‘God is able,’ said Colum Cille, ‘to ward off the labour from us.’ As they were coming out of the church, they saw the bothies at the east side of the water, in the vicinity of the church.
481One time there a large church was built by Mobii, and the clerics were considering what each of them would like to have the church full of.[968] ‘I should like,’ said Ciaran, ‘its full of “sons of the church,” who frequent the canonical hours.’[969] ‘I should like,’ said Cainnech, ‘its full of books, to be used by “sons of life.”’ ‘I should like,’ said Comgall, ‘its full of sickness and diseases to be in my own body, to my subjugation and chastisement.’
Colum Cille, however, chose[970] its full of gold and silver, to make reliquaries and monasteries therewith. Mobii said that it should not be so; but that Colum Cille’s community would be richer than every community, both in[971] Eriu and Alba.
Mobii told his protégés to leave the place in which they were, for that an unknown[972] plague would come there, viz., the Buid Chonaill;[973] and he further said to Colum Cille that he should not receive land until permitted by him (Mobii).
Each of them went his way afterwards.
Colum Cille proceeded to Cenel-Conaill. The way he went was across the river, the name of which is Biur.[974] There he said, ‘Bir against fochainne,’[975] and the plague did not therefore reach 482beyond that. And this is still a lasting miracle, for every plague that is carried over it does not go beyond that, according to the ‘word’ of Colum Cille.
Colum Cille went afterwards to Daire,[976] viz., the royal dun of Aedh, son of Ainmire. He was king of Eriu at that time.
The king offered that dun to Colum Cille; and he refused it, because of Mobii’s command. As he was coming out of the dun, however, he met with two of Mobii’s people; and they had Mobii’s girdle for him, and permission for him to possess land, after the death of Mobii; ut dixit Colum Cille:—
Mobii’s girdle[977]
Was not as rushes round hair;[978]
It was not opened before satiety,
Nor closed about a lie.
Colum Cille settled[979] after that in the fort of Aedh, and founded a church there, besides working many miracles in it.
[Colum[980] Cille burned the place, after receiving it from the king, with everything that was in it. ‘That is foolish,’ said the king, ‘for if you had not burned it, there would be no want of drink or food in it.’ ‘No one shall be a night fasting there against his will,’ said Colum Cille. But the fire spread to the extent that it was like to burn the whole wood,[981] until Colum Cille uttered[982] the rann, to protect the wood,[981] viz.—
Dant[983] in duile geir.
483And this is sung against every fire, and against every thunder, from that time to this. And if any one recites it at lying down and at getting up, it will protect him from lightning, and it will protect the nine he wishes simul.]
One time he sent his monks into the wood, to cut wattles,[984] to make a church for himself in Derry. Where the wattles were cut was in the land of a certain young man who lived contiguous to the recles.[985] It was annoying to him that the timber should be cut in his land without his own permission.
When Colum Cille, therefore, heard this thing, he said to his people: ‘Take him,’ said he, ‘the value of his timber of barley grain, and let him put it in the ground.’[986] It had then passed beyond the middle of summer. The grain was subsequently taken to the young man, and he put it in the ground; and it grew so that it was ripe about Lammas afterwards.
One time as he was in Derry a little child was brought to him to be baptized. There was no water then near him. But he made the sign of the cross over the rock that was before him, so that a fountain of water burst out of it, and the child was baptized from it afterwards.
Another time, also, he was in Derry, and he meditated going to Rome and to Jerusalem. He went another time from Derry to Tor-inis[987] of Martin, and brought away the gospel that had been on Martin’s bosom 100 years in the earth; and he left it in Derry.
Great were the prodigies and miracles, truly, God wrought for[988] Colum Cille in Derry. He (Colum Cille) loved that city very much, moreover; as he said,
The reason why I love Derry is,
For its quietness, for its purity;
484For ’tis full of angels white,
From one end to the other.
Colum Cille afterwards founded Rath-Both.[989] There he resuscitated the carpenter from death, after he had been drowned in the mill pool. In Rath-Both, also, a ploughshare was wanting to his people; but he blessed the hands of the little boy who was in his company, whose name was Fergna, so that he made the ploughshare; and he was skilful in smith-craft from that time forth, through his (Colum Cille’s) blessing.
He went afterwards on a visit of instruction[990] to the king of Tethba,[991] whose name was Aedh, son of Brenand, who gave him the place in which Dermach[992] is to-day, so that a recles was built by him there.
In Dermach,[992] moreover, sour apples were given to him; but he blessed them, so that they were sweet. And it was from Dermach that a sword that had been blessed was sent by him to Colman Mòr,[993] son of Diarmait. The virtue[994] that attached to the sword was, that no one could die in its presence.
A certain man who was in sickness, therefore, requested it, and the sword was given to him, so that he had it. A year, moreover, the sword was in his possession, and he was neither dead nor alive during that time; but when the sword was afterwards taken away from him, he died immediately.
After that, therefore, he blessed Dermach, and left a custodian of his people there, viz., Cormac Ua Liathain.[995]
He went subsequently to Aedh Slane,[996] son of Diarmait. He arrived at the place in which to-day is Cenandas,[997] viz., it was the 485dun of the king of Eriu then, the dun of Diarmait mac Cerbaill. When Colum Cille tarried[998] at the door of the dun, he began predicting what would be the fate of the place[999] afterwards; and he said to Becc mac Dead,[1000] i.e. the royal prophet of Diarmait mac Cerbaill:—
Tell me, O Becc—
Broad, bright-grassed Cenandas—
What clerics shall possess it,
What young men[1001] shall abandon it?
Ut dixit Becc:—
The clerics who are on its floor
Sing the praises of a king’s son;
Its young men[1001] depart from its threshold;
A time shall be when ’twill be sure.[1002]
He afterwards marked out that city in the form in which it is, and blessed it all; and said that it should be the highest[1003] establishment[1004] he would have in the lands, although it was not in it his resurrection would be. And as he was uttering[1005] this prophecy he turned his face to the south-west, and laughed very much. Boithin asked him the cause of the joy. ‘A son[1006] of life,’ said Colum Cille, ‘that shall be born in one night[1006] to the 486Lord, in this solitude[1007] to the west;’ to wit, Grafann[1008] of Cill-Scire he predicted then, as it was fulfilled afterwards.
A great oak, moreover, under which Colum Cille was whilst he was in that place—that oak lived for long ages, until it was thrown down by a great storm of wind; when a certain man took some of its bark to tan his shoes. As soon, however, as he put on his shoes after tanning them, leprosy seized[1009] him from the sole of his foot to the top of his head.
Colum Cille went afterwards to Aedh Slane; and he uttered[1010] a prophecy unto him, and said to him that he would be long-lived if he were not fratricidal. If he committed fratricide, however, there would not be but four years of his age.[1011]
He (Colum Cille) then blessed a cloak[1012] for him (Aedh Slane), and said that he could not be wounded while that cloak would be about him. Aedh Slane, however, committed fratricide, against Colum Cille’s injunction, on Suibhne,[1013] son of Colman. At the end of four years afterwards he went on an expedition. He forgot his cloak. He was slain on that day.
Colum Cille founded many churches after that in Brega.[1014] He also left many patrons[1015] and reliquaries in them. He left Ossine, son of Cellach, in Cluain-mor of Fir-arda.[1016]
487He went after that to Manister.[1017] It was there his crozier[1018] struck against the glass ladder by which Buite ascended to heaven, so that its sound was heard throughout the whole church; and he discovered the grave of Buite, and measured his church,[1019] as Buite himself predicted on the day of his death. For great was the number of churches he marked out, and of books he wrote, as the poet said:—
Three hundred he measured, without fault,[1020]
Of churches fair,’tis true;
And three hundred splendid,[1021] lasting books,
Noble-bright he wrote.
Whatever book, moreover, his hand would write, how long soever it would be under water, not even one letter in it would be obliterated.[1022]
He founded a church in Rechra[1023] of the east of Brega, and left Deacon Colman in it.
One time they were in that church, viz., Colum Cille, and Comgall, and Cainnech. Comgall said that Colum Cille should make the offering of the body and blood of Christ in their presence. Colum Cille obeyed them[1024] regarding that. And it was then that Cainnech saw a fiery column over Colum Cille’s head, while he was engaged in the offering. Cainnech told this to Comgall, and both of them afterwards saw the column.
He founded a church in the place where Sord[1025] is to-day: 488and left an eminent man of his people there, to wit, Finan Lobur. And he left there the Gospel his own hand had written. He also marked out a well there, the name of which is Sord,[1026] i.e. pure, and blessed a cross; for it was a custom of his to make crosses and polaires,[1027] and book-satchels, and ecclesiastical implements, as the poet said[1028]:—
He blessed three hundred excellent[1029] crosses,
Three hundred wells that abundant were;
A hundred fine artistic polaires;[1027]
With a hundred croziers, with a hundred satchels.
One day Colum Cille and Cainnech were on the sea-shore. There was a great storm on the sea. Cainnech said, ‘What sings the wave?’[1030] ‘Thy people,’ said Colum Cille, ‘that were in danger a while ago, on the sea, so that one of them died; and the Lord will bring him to us in the morning[1031] to-morrow, to this shore on which we are.’
[Colum[1032] Cille left a cleric of his people in Derry, to wit, Dacuilen, in his comarbship;[1033] viz., a cleric of his (Colum Cille’s) own tribe was he. And he left to the Cenel-Conaill[1034] 489the vice-abbotship of the same place, and the headship of its divines.
He[1035] went afterwards to Drumcliff,[1036] and blessed that place, and left a man of his people there, viz., Mothairen[1037] of Drumcliff; and he left the headship, and the patronage, and the comarbship, of that place with the Cenel-Conaill[1034] for ever.]
One time Brigid was going over the Curragh of the Liffey.[1038] And when the virgin saw the beautiful shamrock-flowery[1039] plain before her, what she said in her mind was, that if she had the ownership[1040] of the plain, she would present it to the Lord of the elements.
This thing, moreover, was manifested to Colum Cille, and he in his recles[1041] in Sord;[1042] and he said, with a loud voice, ‘What has occurred to the virgin saint is strange; for it is the same to her if the land she offered to Him belonged to the Lord,[1043] as if it rightfully belonged to herself.’
He went afterwards to the Leinstermen, with whom he left numerous churches which he had founded, including Druimmonach[1044] and Moen,[1045] and several other churches.
Colum Cille proceeded afterwards to Clonmacnois, with the 490hymn which he had composed for Ciaran; because he composed many eulogies of God’s people, as the poet said[1046]:—
Thrice fifty noble lays the apostle made,
Whose miracles are more numerous than grass;
Some in Latin, which were beguiling;[1047]
Some in Gaelic, fair the tale.
It was in Cluain,[1048] also, the little boy went to him, and pulled a small hair[1049] out of his garment without being observed by him. God manifested this thing to him, however; and he predicted for the boy, that he would be a sage, and would be devout. He is Ernan[1050] of Cluain-Deochra[1051] to-day.
Colum Cille went after that into the territories of Connacht, on his visit of instruction, when he founded many churches and establishments in that province, including Es-mic-Eirc[1052] and Druim-cliabh.[1053] He left Mothoria[1054] in Druim-cliabh,[1053] and left with him a bachall[1055] which he himself had made.
Colum Cille went after that across Es-Ruaidh,[1056] and founded many churches amongst Conall[1057] and Eoghan.[1058]
491He founded Torach,[1059] and left an eminent man of his people in it, to wit, Ernaine.
When Colum Cille, however, had made the circuit of all Eriu; and when he had sown faith and religion; when numerous multitudes had been baptized by him; when he had founded churches and establishments, and had left in them seniors,[1060] and reliquaries, and relics of martyrs, the determination that he had determined from the beginning of his life came into[1061] his mind—viz., to go in pilgrimage. He then meditated going,[1062] across the sea, to preach the word of God to the men of Alba, and to the Britons, and to the Saxons. He went, therefore, on a voyage.
His age was 42 when he went. He was 34 [years] in Alba. His entire age was 77. And the number that went with him,[1063] moreover, was 20 bishops, 40 priests, 30 deacons, and 50 students, ut dixit:—
His company was forty priests,
Twenty bishops of noble worth;
For the psalm-singing, without dispute,
Thirty deacons, fifty youths.[1064]
He went afterwards, in good spirits,[1065] until he reached the place the name of which to-day is Hii-Coluim-Cille. On Quinguagesima night, moreover, he arrived.
Two bishops that were in the place[1066] came to receive his submission[1067] from him. But God manifested to Colum Cille that they were not in truth bishops; wherefore it was that they left the island to him,[1068] when he exposed[1069] their real history and career.
492Colum Cille then said to his people, ‘It is good for us that our roots should go under the ground here.’ And he said to them, ‘It is permitted to you, that some one of you may go under the clay of this island, to consecrate it.’
Odran rose up obediently,[1070] and what he said was, ‘If you would accept me,’ said he, ‘I am ready for that.’
‘O Odran,’ said Colum Cille, ‘thou shalt have the reward therefore, viz., his prayer shall not be granted to any one at my grave,[1071] unless it is from thee[1072] he asks it first.’ Odran went then to heaven.
He (Colum Cille) afterward founded the church of Hii. He had thrice fifty persons in it[1073] for meditation,[1074] under monastic rule,[1075] and sixty for manual labour, as the poet said[1076]:—
Illustrious the soldiery[1077] that was in Hii,
Thrice fifty in monastic rule;
With their Curachs, along the sea,
For rowing were threescore men.
When Colum Cille founded Hii, he went on his circuit of instruction among the men of Alba, and the Britons and Saxons, until he brought them to faith and religion, after he had wrought many miracles, and had awakened the dead from death.
There was a certain man in the country, moreover, to whom Colum Cille preached until he believed, with all his people, in the Lord. This thing filled the demon with envy;[1078] and he 493afflicted[1079] the son of that man with a heavy illness, so that he died thereof. The Gentiles were afterwards reproving Christ and Colum Cille, until he (C. C.) made earnest prayer to God, and awakened the dead boy from death.
As Colum Cille was on a certain day preaching to the multitudes, a certain man went from them across the river that was near them, in order that he might not be listening to the Word of God. The serpent seized him in the water, and killed him immediately. His body was brought into the presence of Colum Cille, who made a cross with his bachall over his (the dead man’s) breast; and he arose forthwith.
A severe illness attacked[1080] his attendant, whose name was Diarmait, so that he died; but he (C. C.) prayed for him,[1081] and he was awakened from death. And not only this, but he (C. C.) entreated for him (Diarmait) an existence of seven years after himself.
One time when Cainnech came away from him, from Hii, he forgot his bachall in the east.[1082] When he arrived hither,[1083] he found his bachall before him here, and Colum Cille’s shirt along with it, viz., this was Cainnech’s share of his (C. C.’s) rechull;[1084] and the reason why he (C. C.) did this was because he knew that he was nigh unto his death.
A great blushing affected him[1085] one time in Hii. The cause of the blushing was demanded of him. ‘God’s fire from heaven,’ said he, ‘that has now come upon three cities in Italy, and has killed three thousand men, besides women, and boys, and girls.’
494Another time he heard a shout in the port[1086] of Hii, whereupon he said:—
A rustic[1087] is in the port,
With his bachall in his hand,
Who’ll visit my hornlet,
And spill my ink.
He will then bend down,[1088]
To visit my pax,
And he’ll touch my hornlet,
And will leave it empty.
Another time Baithin left Colum Cille cooking a beef for the labourers. There was an ex-warrior[1089] of the men of Eriu with them, viz., Maeluma, son of Baetan. Colum Cille asked him what was the extent of his appetite[1090] when he was a young warrior. Maeluma said, ‘I would consume a fat beef for my fill[1091] when I was a young warrior.’ Colum Cille commanded him that he should eat his fill. Maeluma did so for him, and ate the whole beef. Baithin came afterwards and asked if the food was ready. Colum Cille commanded Maeluma to collect all the bones of the beef in one place, and it was done so. Colum Cille then blessed the bones; and their own flesh was round them after that, and was taken to the workmen.
[When[1092] Colum Cille had been thirty years in Alba, great 495anxiety seized the men of Eriu to see him, and speak with him, before he died;[1093] and messengers went[1094] from them to meet him, that he might come to speak with them to the great convention of Druim-Ceta, that he might bless them in that place, men, boys, women, and that he might heal their diseases and pestilences. Or it is for three reasons Colum Cille came from the east[1095]—viz., to retain the poets in Eriu (for their exactions were great, to wit, thirty was the full company with an ollamh,[1096] and fifteen with an anradh[1097]); and to make peace between the men of Eriu and the men of Alba regarding the Dal-Riada (for there was[1098] a battle-meeting between the men of Eriu and Alba concerning them,[1099] if Colum Cille had not come from the east to pacify them[1100]); and to release Scannlan, son of Cennfaeladh[1101]—the son of the king of Ossory—whose father, moreover, had given him in hostageship into the hands of Aedh,[1102] son of Ainmire. And Colum Cille was surety to him that he would be released at the end of a year; 496and he was not released, and no hostage was accepted in his stead. And a wicker building[1103] was constructed round him, without any passage out of it save a way through which a modicum of salt food, and a small allowance[1104] of ale, used to be given to him. And fifty warriors were wont to be around the building[1103] outside, guarding him. And there were nine chains upon him in the building.[1103] And when he would see any one going past what he would say is, ‘A drink,’ says he.
And this thing was reported to Colum Cille, to Hii, and he wept greatly at what he had heard; and this it was that brought him quickly from the east.
It is how Colum Cille, moreover, came from the east, and a blackened cloth over his eyes, and his collar[1105] down over that, and the hood[1106] of the cape down over that again, in order that he might not see the men of Eriu, nor its women; because he prophesied it before, when he went to Alba at first, and he uttered the rann—
There is a grey eye
That views Eriu backwards.
It will not see henceforth[1107]
The men of Eriu, or its women.
And it was to certify this the poet[1108] said—
Though mild Colum did come
From the east in a boat,[1109] across the sea,
He saw naught in noble Eriu,
After coming into the great convention.
497It was reported to Aedh, son of Ainmire, moreover, that Colum Cille had come to the convention, and he was greatly vexed at what he heard, and he said that whoever he might be from whom he (C. C.) would obtain respect in the assembly, it would be avenged[1110] on him.
They afterwards saw Colum Cille going towards the convention; and the assembly[1111] that was nearest to him was the assembly[1111] of Conall, son of Aedh, son of Ainmire; and he was a worthy son of Aedh.
As Conall saw them,[1112] therefore, he incited the rabble of the assembly[1111] against them, so that three score men[1113] of them were captured and wounded.[1114] Colum Cille inquired, ‘Who is he by whom this band has been launched at us?’ And it was told to him that it was by Conall. And Colum Cille cursed Conall, until thrice nine bells[1115] were rung against him,[1116] when some man said, ‘Conall gets bells (cloga),’ and it is from this that he is called ‘Conall Clogach.’[1117] And the cleric deprived him of king-ship,[1118] and of his reason and intellect in the space of time that he would be prostrating his body.
Colum Cille went afterwards to the assembly[1111] of Domhnall, son of Aedh, son of Ainmire. And Domhnall immediately rose up before him, and bade him welcome,[1119] and kissed his cheek, 498and put him in his own place. And the cleric left him many blessings,[1120] viz., that he should be fifty[1121] years in the sovereignty of Eria, and be battle-victorious during that time; and that every word he would say would be fulfilled by him; that he would be one year and a half in the illness of which he would die, and would receive the body of Christ every Sunday during that time.
It was told to the queen[1122] that her son[1123] was cursed, and the kingship [promised] to Domhnall. The queen said to her handmaid, ‘Go to Aedh, and say to him that if that crane-cleric[1124] finds respect with him, I shall not be peaceable towards him.’
This thing was reported to Colum Cille, and he granted[1125] to the queen and to her handmaid that they should be two cranes[1126] in Druim-Ceta,[1127] from that day to the day of judgment, ut poeta dixit:—
The queen’s anger grew therefrom—
From Domhnall being in the kingship—
The promise of kingship given to Domhnall,
And her own son without land.
‘What crane-work[1128] is that thou dost?’
Said the queen, most wickedly.
‘I’ll not be in peace with Aedh, plainly,
For showing thee respect, O Cleric.’
499‘Thou hast leave to be a crane,’
Said the cleric furiously;
‘As just punishment to thy handmaid,
She’ll be a crane along with thee.’
Aedh’s wife and her waiting-maid,
Were turned into herons.[1129]
They live still,[1130] and make complaint,
The two old herons of Druim-Ceta.
And Colum Cille then said to Domhnall that they should both go to converse with Aedh, son of Ainmire. And Domhnall was much afraid to converse with the king. But Colum Cille said, ‘Be not much afraid, for the Holy Spirit shall be protecting thee against him.’ They went together to speak to the king.
Grievous fear seized the king afterwards [on seeing the cleric[1131]], because of the great miracle he had previously wrought.
The clerics came subsequently into the assembly. The king rose and bade them welcome.
‘Our demand must be granted,’ [said Colum Cille[1132]].
‘You shall get it truly,’ said the king.
‘The poets must be retained,’ said Colum Cille.
‘It shall not be done,’ said the king, ‘for their evils against us are great.’
‘Say not so,’ observed the cleric, ‘for the praises they will sing[1133] for thee shall be enduring, as the praises the poets sung for him are enduring for Cormac,[1134] grandson of Conn. And the treasures that were given for them were transitory, while the praises live after them.’
And the cleric composed this little ‘rhetoric,’[1135] viz.—
‘Cormac well broke battles,’ etc.
500‘It is not I who will expel them,’ said Aedh. The poets were retained through this.
‘Release Scannlan,’[1136] said Colum Cille.
‘I shall not do so,’ answered the king, ‘until he dies in the hut in which he is.’
‘We will not pursue the subject further,’ said Colum Cille; ‘but if it be pleasing to God, may it be he that shall take off my shoes[1137] to-night, at matins, in whatsoever place I may be.’
Colum Cille went afterwards from the assembly, until he came to the Dubh-regles[1138] at Derry. It was not long after Colum Cille’s departure until a thunderbolt came into the convention, and they all turned their faces to the ground. Afterwards there came a bright cloud to Scannlan, to the place in which he was, and a voice in the cloud said to him, ‘Rise, O Scannlan, and leave thy chains and thy prison, and come forth, and put thy hand in mine.’
Scannlan came out, and the angel in front of him. The guards heard the noise of something passing by them; and what the guards said was, ‘Who is this going past us?’ ‘Scannlan,’ said the angel. ‘If it was he, you would not say so,’ answered they. They (Scannlan and his deliverer) went[1139] afterwards to Derry.
The time the Cleric (C. C.) about matins, was going westwards[1140] through the chancel-screen, it was Scannlan that assisted to take off his shoes. And what Colum Cille said is, ‘Who is this?’
‘Scannlan,’ answered he.
‘Hast any news?’ asked Colum Cille.
‘A drink,’ said Scannlan.
‘Hast brought us a blessing?’ asked Colum Cille.
‘A drink,’ said Scannlan.
‘Say how camest thou?’ said Colum Cille.
‘A drink,’ said Scannlan.
501‘Delay in answering attend thy successors.’[1141] said Colum Cille.
‘Speak not so,’ said Scannlan. ‘Thou shalt always have their rents, and their tributes and customs.’
‘May bishops and kings be of thy race for ever,’ said Colum Cille. ‘Here is one drink for thee,’ said he, ‘to wit, a vessel of ale, containing enough for three.’[1142]
ScannlanScannlan then lifted the vessel between his two hands, and drank the contents in one drink. And he afterwards ate his meal, to wit, seven joints of old bacon, and ten wheaten cakes; after which he lay down, and was three days and three nights in one sleep. He then arose, and was conducted to Ossory, and the great bachall[1143] was sent with him. The day he arrived was the day his father, the king of Ossory, died[1144] through grief for him. And he subsequently assumed the kingship of Ossory, and granted a tribute from the Ossorians, every seventh year from that day, to Colum Cille.
And it is in this wise Scannlan was released.
The third cause[1145] was regarding the Dalriada. Colman, son of Comgellan, it was that delivered the decision, in place of[1146] Colum Cille, as Colum Cille himself prophesied when he came to the house of Comgellan, and found within only two young boys[1147] who were on the border of the fireplace. And the second boy looked over Colum Cille’s right shoulder; and it appeared to Colum Cille that the grace of the Holy Spirit was upon him. And Colum Cille afterwards called him, and took him in his arms,[1148] and composed a rann for him:—
502O honesty of the hound! O pure soul!
Here’s a kiss for thee; deal thou a kiss to me.
Colum Cille blessed him after that, and left him the gift of wisdom, and told him that it was he who would give judgment between the men of Eriu and the men of Alba concerning the Dalriada. And this was verified. The judgment, moreover, is this, viz., their expedition, and their hosting, with the men of Eriu (for it is ‘hosting with territories’ always), and their rent[1149] and their tribute with the men of Alba.
Dallan afterwards came to converse with Colum Cille, when it was that he recited the preface.[1150] And Colum Cille said that he (Dallan) should not make it[1151] but at the time of his (Colum Cille’s) death; and that it was for one dead it was fitting. Colum Cille promised to Dallan the richness and products of the earth for this eulogy; and Dallan would not accept them, but Heaven for himself and for every one who would recite it, and would understand it between sense and sound.
‘How shall thy death be known, and thou in pilgrimage, and I in Eriu?’ asked Dallan. Colum Cille therefore gave him three signs as to the time he should make the eulogy. The first sign was, that it was the rider of a speckled steed who would announce the death of Colum Cille; and that the first word he would utter should be the beginning of the eulogy. And it was verified in ripe time, and was the wonderment of the island.[1152]]
One day in the month of May Colum Cille went to inquire after the ploughmen in the north of the island. He was consoling[1153] them and instructing them.
‘Good, then,’ said he; ‘about the Easter that went past in the month of April—it was then I should have liked to go to Heaven; but I would not wish grief or sadness to you after your labour; and therefore it is that I remained with you, protecting you, from Easter to Whitsuntide.’
503When the monks heard these words they were very sad.
He turned his face westwards after that, and blessed the island, with its inhabitants, and he banished toads[1154] and snakes out of it.
When he had blessed the island, then he came subsequently to his recles; and it was not long after that until the end of the Sabbath and the beginning of Sunday arrived. And when he then raised up his eyes, a great blushing came upon his countenance and face; and those brethren[1155] saw indeed the angel of God, who remained over his head there.
He went afterwards to bless the Sabhall,[1156] and said to its attendant,[1157] viz., Diarmait, that he would go to Heaven on Sunday night.
The venerable senior, viz., Colum Cille, sat down afterwards on the margin of the road, for fatigue came upon him, though his journey was short. (His age at that time was 77 years.) Then came to him the garran[1158] that was wont to be with the monks in the island, and wept in the cleric’s bosom until he wet his clothes. The attendant,[1157] i.e. Diarmait, essayed to drive the garran away from him. ‘Let him alone, O’Diarmait,’ said Colum Cille, ‘until he has done enough of tears and sadness lamenting me.’
[Colum[1159] Cille, moreover, used to go to Heaven every Thursday whilst he was alive, when he wished.]
504But it is excessive to reckon and relate the number of prodigies and miracles which God wrought in the lands for Colum Cille; because there is no one that could reckon them entirely unless his own angel, or the angel of Heaven’s God, should come to relate them. So that it is sufficient for us to give this much of them, by way of example.
[A certain[1160] bad, furious man wounded a monk of Colum Cille’s people; but he only cut the monk’s girdle, although the spear was sharp. Colum Cille cursed the Saxon, and he died immediately. Bishop [Aedan?] and Colman of Inish-bofinne[1161] were they whom Colum Cille left with the Saxons, preaching the word of God to them.
Colum Cille went afterwards upon a time to the king of the Picts, to Brudi, son of Maelchu, and the door of the fort was closed against him. But the iron locks of the place opened instantly through the prayers of Colum Cille. The son of the king, to wit, Maelchu, and his druid came after that, to contend with Colum Cille through paganism;[1162] and the king’s son and the druid along with him died forthwith through Colum Cille’s word. The names[1163] of God and Colum Cille were magnified thereby.]
There was not born of the Gaidhel, however, a being more illustrious, or more wise, or of better family, than Colum Cille. There came not of them any person who was more modest, more humble, or more lowly.
Great indeed was the humility of Colum Cille, for it was he himself that used to take their shoes off his monks, and that used to wash their feet for them. ’Tis he that used often to take his share of corn on his back to the mill, and that used to grind it and bring it home with him. ’Tis he that would not have[1164] linen or wool to his skin, that would not sleep until his side came in contact with the bare earth. Under his head there used not to be but a pillar-stone for a pillow, and he would even sleep 505only whilst his protégé[1165] Diarmait would be reciting three chapters of the ‘Beati.’ He would get up [immediately[1166]] after that, and would utter[1167] cries and lamentations, like unto a fond mother lamenting her only son. He would afterwards recite the ‘three fifties,’[1168] until morning, in the sand of the sea-shore, ut dixit:—
The three fifties, great the vigil;
In the night great was the pain;
In the sea,[1169] by the side of Alba,
Before the sun would arise.
[When[1170] he would lie in the sand, moreover, and his garments round him, the impression of his ribs through them was plain, ut poeta dixit]:—
’Tis plain he’d lie down, greatest of sufferings,
In the sand; the distress was great.
The impression of his ribs, through his clothing,
Was plain ’till the wind would blow it away.[1171]
This was his night-work. In the day following, however, he would frequent the canonical hours, and would offer the Body of Christ and His Blood; would preach the Gospel; would baptize, bless, and anoint; would cure lepers, and the blind and lame, and people suffering from every disease. He used to resuscitate the dead.
[And[1172] he used not drink ale, and used not eat meat, and used not eat savoury things,[1173] as Dallan Forguill said in the Amra:—
He drank not ale; he loved not satiety;
He avoided flesh.
506And he used to make two hundred genuflexions every day, ut Dallan dixit:—
He (kept) vigil[1174] whilst he was (in life).
And he had not a love of riches, as Dallan said:—
His sufficiency was little.
For saith (sufficiency) is the name for innmus (riches), ut poeta dixit:—
On Wednesday he went off, against orders,
In the track of the fierce-avenging demon;
On Wednesday greed for sufficiency seized him,[1175]
The Wednesday noble Christ was betrayed.
The three places, moreover, in which is the full habitation of Colum Cille are Hi, and Down, and Derry, ut Berchan dixit:—
His grace in Hii, without stain,
And his soul in Derry;
And his body under the flag-stone,
Under which are Brigid and Patrick.
And it was to illustrate this the poet said:—
Hii, with the multitude of its relics,
Of which Colum was a fair disciple.[1176]
He went away from it at last,
So that Down is his blessed church.[1177]
A hundred churches, ‘which the wave frequents,’[1178] is the number of churches he has on the margin of the sea. Or, perhaps, ‘one hundred churches, with the fulness[1179] of a wave.’ There was a mass chalice in every church, as the poet explains[1180]:—
507The chess-board of Crimthann Nia-nair—
A little boy could take it[1181] in his hand;
The half of its party[1182] was of yellow gold,
And its other half of findruine.[1183]
One man alone of its party[1182]
Would purchase six cumhals.[1184]]
When it came then to the last hours for Colum Cille, and when the bell was rung for matins on the night of Whitsunday, he went before the others to the church, and made genuflexions and earnest prayers at the altar. At that time an angelic brightness filled the church about him on every side, and the venerable patron then resigned his spirit to heaven, to the joy and gladness of the people of heaven in general. His body, moreover, is in the earth here, with honour and veneration from God and men, attended with virtues and miracles every day of them.[1185] And though great his honour hitherto, it will be greater in the assembly of judgment, when he will shine like the sun, through the incorruptibility of his body and soul. ’Tis then, moreover, this great glory and respect shall be given to him, in the union of the nine orders of heaven which cannot be surpassed; in the union of the apostles and disciples of Jesus Christ; in the union of the divinity and humanity of the Son of God; in the union that is higher than every union; in the union of the noble, illustrious, holy, almighty Trinity, the Father and the Son and the Holy Ghost.
I implore the mercy of Almighty God, through the intercession of St. Colum Cille. May we all reach that union. May we deserve it. May we possess it in sæcula sæculorum. Amen.
508
II. THE RULE OF SAINT COLUMBA.
This rule was first printed by Dr. Reeves from a MS. in the Burgundian Library at Brussels, with a translation by the late Professor O’Curry, in the Appendix to Primate Colton’s Visitation of Derry, printed for the Irish Archæological Society. It was again printed in Haddan and Stubbs’ Councils, vol. ii. p. 119. The translation alone is here given.
The Rule of Colum Cille beginneth.
Be alone in a separate place near a chief city, if thy conscience is not prepared to be in common with the crowd.
Be always naked in imitation of Christ and the Evangelists.
Whatsoever little or much thou possessest of anything, whether clothing, or food, or drink, let it be at the command of the senior and at his disposal, for it is not befitting a religious to have any distinction of property with his own free brother.
Let a fast place, with one door, enclose thee.
A few religious men to converse with thee of God and His Testament; to visit thee on days of solemnity; to strengthen thee in the Testaments of God and the narratives of the Scriptures.
A person too who would talk with thee in idle words, or of the world; or who murmurs at what he cannot remedy or prevent, but who would distress thee more should he be a tattler between friends and foes, thou shalt not admit him to thee, but at once give him thy benediction should he deserve it.
Let thy servant be a discreet, religious, not tale-telling man, who is to attend continually on thee, with moderate labour of course, but always ready.
Yield submission to every rule that is of devotion.
A mind prepared for red martyrdom.
A mind fortified and steadfast for white martyrdom.
Forgiveness from the heart to every one.
Constant prayers for those who trouble thee.
Fervour in singing the office for the dead, as if every faithful dead was a particular friend of thine.
509Hymns for souls to be sung standing.
Let thy vigils be constant from eve to eve, under the direction of another person.
Three labours in the day, viz., prayer, work, and reading.
The work to be divided into three parts, viz., thine own work, and the work of thy place, as regards its real wants; secondly, thy share of the brethren’s work; lastly, to help the neighbours, viz., by instruction, or writing, or sewing garments, or whatever labour they may be in want of, ut Dominus ait, ‘Non apparebis ante me vacuus.’
Everything in its proper order; Nemo enim coronabitur nisi qui legitime certaverit.
Follow almsgiving before all things.
Take not of food till thou art hungry.
Sleep not till thou feelest desire.
Speak not except on business.
Every increase which comes to thee in lawful meals, or in wearing apparel, give it for pity to the brethren that want it, or to the poor in like manner.
The love of God with all thy heart and all thy strength.
The love of thy neighbour as thyself.
Abide in the Testaments of God throughout all times.
Thy measure of prayer shall be until thy tears come;
Or thy measure of work of labour till thy tears come;
Or thy measure of thy work of labour, or of thy genuflexions, until thy perspiration often comes, if thy tears are not free.
Finit.
III. CATALOGUE OF RELIGIOUS HOUSES, at the end of the Chronicle of Henry of Silgrave, c. A.D. 1272, so far as it relates to Scotland.
This Catalogue was printed by Mr. J. Stevenson from Cott.Cott. MS. Cleopat. A. xii. fol. 56, in his notes to the Scalachronica, edited for the Bannatyne and Maitland Clubs, pp. 241, 242; and again in Haddan and Stubbs’ Councils, vol. ii. pp. 181, 182. The monasteries in ‘Laudian’ are omitted.
510In Scotia.
Episcopatus Sancti Andree { Canonici Nigri. Keledei.
Abbatia Dunfermelin S. Trinitatis Monachi Nigri.
Abbatia Streuelin S * * * Canonici Nigri.
Prioratus de May; de Readinge Monachi Nigri.
Prioratus in Insula S. Columbe Canonici Nigri.
Abbatia de Lundres S * * * { Monachi Nigri de Tyron.
Prioratus de Pert S * * * Moniales Nigræ.
Abbatia de Scone S * * * Canonici Nigri.
Prioratus de Nostinot S * * * Canonici Nigri.
Abbatia de Cupre Monachi Albi.
Abbatia Aberbrothoc Monachi de Tyron.
Episcopatus Dunkeldre S. Columkille { Canonici Nigri. Keledei.
Episcopatus de Brechin Keledei.
Episcopatus de Aberde[n]
Episcopatus de Mureue Canonici Seculares.
Prioratus de Hurtard { Monachi Nigri de Dunferml.
Abbatia de Kinlos Monachi Albi.
Episcopatus de Ros Keledei.
Episcopatus de Glascu Canonici Seculares.
Abbatia Sancti Kinewini Monachi de Tyron.
Episcopatus de Galeweye
Abbatia de Candida Casa Monachi Albi.
Abbatia M Monachi Nigri.
Episcopatus de Du[m]blin Keledei.
Episcopatus de Katenesio Keledei.
Episcopatus de Argiul Keledei.
Abbatia in Insula (Iona) Keledei.
END OF VOL. II.
PRINTED BY T. AND A. CONSTABLE, PRINTERS TO HER MAJESTY,
AT THE EDINBURGH UNIVERSITY PRESS.
511WORKS BY THE SAME AUTHOR.
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Cymric Scotland.
THE FOUR ANCIENT BOOKS OF WALES, containing the Cymric Poems attributed to the Bards of the Sixth Century. 2 vols. With Maps and Facsimiles. Price 36s.
II.
Ancient Gaelic Poetry.
THE DEAN OF LISMORE’S BOOK. A Selection of Ancient Gaelic Poetry, from a Manuscript Collection made by Sir James M’Gregor, Dean of Lismore, in the beginning of the Sixteenth Century. [Introduction and Additional Notes.] 1 vol. 8vo, with Facsimiles.
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John of Fordun.
FORDUN’S CHRONICLE OF THE SCOTTISH NATION. With English Translation, edited with Introduction and Notes. 2 vols. 8vo.
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The Stone of Scone.
THE CORONATION STONE. Small 4to. With Illustrations in Photography and Zincography.
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V.
Ancient Chronicles.
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HISTORY AND ETHNOLOGY: forming Book I. Vol. I. of Celtic Scotland, a History of Ancient Alban. Demy 8vo. Price 15s.
LAND AND PEOPLE: forming Book III. Vol. III. of Celtic Scotland, a History of Ancient Alban. Demy 8vo. Price 15s.
Transcriber’s Note
A nunber of footnotes are referred to in multiple places in the text using the same number. On p. 485, two phrases in a single note (now note 1006) were referred to by two separate references, and both are now given as 1006.
The ecclesiastical leader Conn na-mbocht (d. 1061) appears with and without hyphens, as Conn na-bocht (p. 342) and Conn nabocht (p. 252). Modern references refer to him as Conn-na-bocht, or Conn na mBocht. Both spellings are retained.
On p. 68, a quote from Rev. William Reeves was mispunctuated, and has been corrected. See the table below for details.
Names frequently appear with some variation of spelling, and given the fluidity of vowels in Gaelic, Anglic, and Latin, these have usually been retained. That said, the place-name ‘Lanfortin’ appears only once as ‘Lonfortin’ and while it seems to have been in use at the time, is assumed to be an error here.
The text mentions ‘Brude, son of Dargart’ repeatedly, save for three times on p. 259. The first has ‘Dergart’ in the author’s voice, ‘Dergard’ in a quoted passage, and ‘Dergert’ in a footnote on that page. The first has been corrected, but the quoted instances were left as printed.
Errors deemed most likely to be the printer’s have been corrected, and are noted here. The references in the table below are to the page and line in the original.
There are a number of instances of quotations being unclosed or otherwise mispunctuated. Closure is sometimes not obvious, and where possible the original sources were consulted. Skene often begins with quotation and continues in paraphrase without clearly marking such. Where it is not clear, these have been corrected and noted as ‘Probable.’
An extended quote from Bede’s Life of St. Cuthbert (pp. 216-27) mishandled embedded quotation marks, which have been corrected.
3.36 in north Hy-Faelan,[’] Added.
5.27 ad Catholicam fidem dirigit.[’] Added.
6.34 till the empire was broken up[,/.] Replaced.
20.26 gives of himself[ ]in these documents Inserted.
27.25 in the territory of the Britons.[’] Added.
29.6 not satisfied with[t / t]his Replaced.
30.26 [‘/“]What would be given Replaced.
31.1 faith in Ireland after Patrick.[”]’ Inserted.
33.30 extended their pos[s]essions Inserted.
37.24 and one at L[o/a]nfortin Replaced.
57.7 The prim[i]tive Irish monastery Restored.
61.36 procurante perducti sunt.[’] Added.
68.5 [‘]in whom the tenancy of the lands Added.
68.8 [‘]Ecclesiastica progenies,[’] Removed.
68.26 the abbacy taken (in their order).[’] Added.
70.24 Co[cn/nc]had went to Armagh Transposed.
80.20 which professes[s] to be a chronological digest Removed.
120.29 over his grave.[’] Added.
151.12 [‘/“]To our lords and most dear brethren Replaced.
151.29 we were eating.[”]’ Added.
145.4 clean linen cloths[’] Added.
149.20 [‘/“]As thy devout wish Replaced.
157.36 protestatus est.[’] Added.
165.28 nor question their sanctity.[’] Added.
167.29 Inisboufinde,[’] Added.
176.18 [‘]Naiton, king of the Picts Added.
181.18 ‘O utinam si sic esset,[’] Added.
181.26 being solemnly sung.[’] Removed.
184.3 [‘]next morning Kentigern Added.
188.22 [‘]some cleared and levelled Added.
194.28 is too graphic to be om[m]itted Omitted.
196.4 It[,] must, however, have reached Removed.
206.20 and became a solitary.[’] Added.
202.30 with the rest of the brethren;[’] Added.
213.9 from a college of monks.[’] Added.
216.14 the whole kingdom of the Picts.[’] Added.
216.25 [‘/“]Keep peace,[’/,” he said, [‘/“]one with another, Replaced.
216.34 conversation.[’/”] Replaced.
217.1 [‘/“]But with those that err Replaced.
217.4 have no communion.[’/”] Replaced.
237.1 from the world;[’] Added.
254.2 it is called [‘/“]insula viventium,[’/”] Replaced
254.3 the island of the living.[’] Added.
259.2 Brude, son of D[e/a]rgart Replaced.
261.12 of the twel[f]th century Inserted.
283.25 was this Cilline Droichteach;[’] Added.
283.33 princeps Ego, mortu[n/u]s est. Inverted.
291.36 the term ‘templum,[’] Added.
335.4 So that Dun is his blessed church.[’] Added.
379.27 Two part[ies] with rival abbots. Restored.
383.12 was held on the [the ]25th of September Removed.
398.34 Suppression of Keled[e]i of Abernethy. Inserted.
409.8 we find [‘]in 1544 Archibald Campbell Probable.
446.1 to the church of Deer;[’] Added.
469.29 after his example.[’] Added.
472.36 ‘few [or many[]];’ Added.
474.30 ‘through life everlast[t]ing,’ Removed.
485.38 gl. ‘fidus[’] Added.
486.39 siglum for fifty [.l.][)]; Added.
501.7 Scann[al/lan] then lifted the vessel Replaced.
509.32 Mr. J. Stevenson from Co[ll/tt]. MS. Replaced.