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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..6833f05 --- /dev/null +++ b/.gitattributes @@ -0,0 +1,3 @@ +* text=auto +*.txt text +*.md text diff --git a/16479-8.txt b/16479-8.txt new file mode 100644 index 0000000..78c5314 --- /dev/null +++ b/16479-8.txt @@ -0,0 +1,6915 @@ +Project Gutenberg's The Latin & Irish Lives of Ciaran, by Anonymous + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: The Latin & Irish Lives of Ciaran + Translations Of Christian Literature. Series V. Lives Of + The Celtic Saints + +Author: Anonymous + +Translator: R.A. Stewart MacAlister + +Release Date: August 8, 2005 [EBook #16479] + +Language: English + +Character set encoding: ISO-8859-1 + +*** START OF THIS PROJECT GUTENBERG EBOOK THE LATIN & IRISH LIVES OF CIARAN *** + + + + +Produced by Ted Garvin, Lesley Halamek and the Online +Distributed Proofreading Team at https://www.pgdp.net + + + + + + + + TRANSLATIONS OF CHRISTIAN + LITERATURE. SERIES V + LIVES OF THE CELTIC SAINTS + + THE LATIN & IRISH + LIVES OF CIARAN + + By R.A. STEWART-MACALISTER + + * * * * * + + SOCIETY FOR PROMOTING + CHRISTIAN KNOWLEDGE. London + The Macmillan Company. New York + + 1921 + + + + + CONTENTS + + INTRODUCTION + + A HARMONY OF THE FOUR LIVES OF ST CIARAN + + THE FIRST LATIN LIFE OF ST CIARAN + + THE SECOND LATIN LIFE OF ST CIARAN + + THE THIRD LATIN LIFE OF ST CIARAN + + THE IRISH LIFE OF ST CIARAN + + ANNOTATIONS TO THE FOREGOING LIVES + + THE LATIN TEXT OF THE SECOND LIFE + + INDEX + + + + + +THE LATIN AND IRISH LIVES +OF CIARAN + + + + +INTRODUCTION + + +Of all the saints of Ireland, whose names are recorded in the native +Martyrologies, probably there were none who made so deep an impression +upon the minds of their fellow-countrymen as did Ciaran[1] of +Clonmacnois. He stands, perhaps, second only to Brigit of Kildare +in this respect; for Patrick was a foreigner, and Colum Cille +accomplished his work and exercised his influence outside the shores +of Ireland. + +Doubtless much of the importance of Ciaran is reflected back from +the outstanding importance of his great foundation--the monastic +university, as it is fair to call it, of _Cluain maccu Nois_ (in an +English setting spelt "Clonmacnois"), on the shore of the Shannon. But +this cannot be the whole explanation of the esteem in which he +was held; it must be at least partly due to the memory of his own +character and personality. + +Such a conclusion is indicated if we examine critically the _Lives_ of +this saint, translations of which are given in the present volume, and +compare them with the lives of other Irish saints. In studying all +these documents we must bear in mind that none of them are, in any +modern sense of the word, biographies. A biography, in the proper +definition of the term, gives an ordered account of the life of its +subject, with dates, and endeavours to trace the influences which +shaped his character and his career, and the manner in which he +himself influenced his surroundings. The so-called lives of saints are +properly to be regarded as _homilies_. They were composed to be read +to assemblies of the Faithful, as sermons for the festivals of the +saints with whom they deal; and their purpose was to edify the hearers +by presenting catalogues of the virtues of their subjects, and, +especially, of their thaumaturgic powers. Thus they do not possess +the unity of ordered and well-designed biographies; they consist +of disconnected anecdotes, describing how this event or that gave +occasion for a miraculous display. + +It follows that to the historian in search of unvarnished records +of actual fact these documents are useless, without most drastic +criticism. They were compiled long after the time of their subjects, +from tales, doubtless at first, and probably for a considerable time, +transmitted by oral tradition. It would be natural that there should +be much cross-borrowing, tales told about one saint being adapted to +others as well, until they became stock incidents. It would also be +nothing more than natural that many elements in the Lives should +be survivals from more ancient mythologies, having their roots in +pre-Christian beliefs. Nevertheless, none of these writings are devoid +of value as pictures of life and manners; and even in descriptions of +incredible and pointless miracles precious scraps of folk-lore are +often embedded. In most, if not in all, cases, the incidents recorded +in the Lives are to be criticised as genuine traditions, whatever +their literal historicity may be; few, if any, are conscious +inventions or impostures.[2] + +In the Lives of Ciaran there are many conventional incidents of this +kind, which reappear in the lives of other saints. In the Annotations +in the present edition a few such parallels are quoted; though no +attempt is made to give an exhaustive list, the compilation of which +would occupy more time and space than its scientific value would +warrant. But there are certain other incidents of a more individual +type, and it is these which make the Lives of Ciaran especially +remarkable. They may well be genuine reminiscences of the real life, +or at least of the real character of the man himself. Thus, there are +a number of coincidences, clearly undesigned (noted below, p. 104) +consistently pointing to a pre-Celtic parentage for the saint. Again, +the saint's mother is represented as a strong personality, with a +decided strain of "thrawnness" in her composition; while the saint +himself is shown to us as distinguished by a beautiful unselfishness. +This, it must be confessed, is very far from being a common character +of the Irish saints, as they are represented to us by the native +hagiologists; and in any case the character-drawing of the average +Irish saint's life is so rudimentary, that when we are thus enabled to +detect well-defined traits, we are quite justified in accepting them +as based on the tradition of the actual personality of the saint. In +other words, so deep was the impression which the man made upon his +contemporaries during his short life, that his _memorabilia_ seem to +be, on the whole, of a more definitely historic nature than are those +of other Irish saints. + +There is, however, a disturbing element which must be kept in mind in +criticising the Lives of Ciaran. He was the son of a carpenter, and he +was said to have died at the age of thirty-three. It is quite clear +that these coincidences with the facts of the earthly parentage and +death of Christ were observed by the homilists--indeed the author of +the Irish Life says as much, at the end of his work. They provoked a +natural and perhaps wholly unconscious desire to draw other parallels; +and if we may use a convenient German technical term, there is +a traceable _Tendenz_ in this direction, as is indicated in the +Annotations on later pages. It is not to be supposed that even these +apparently imitative incidents are (not to mince matters) mere +pious frauds; they may well have come into existence in the +folk-consciousness automatically, before they received their present +literary form. But such a development could hardly have centred in an +unworthy subject; there must have been a well-established tradition +of a _Christ-likeness_ of character in the man, for such parallels in +detail to have taken shape.[3] + +The homiletic purpose of these documents is most clearly shown in the +Irish Life. This was written to be preached as a sermon on the saint's +festival ["this day _to-day_," § 1], at Clonmacnois ["he came _to this +town_," § 34: "a fragment of the cask remained _here_ till recently," +§ 36: "_here_ are the relics of Ciaran," § 41. Similarly the First +Latin Life, § 35, calls the saint "_Our_ most holy patron"]. The +actual date of the Irish sermon is less easy to fix; the language +has been modernised step by step in the process of transmission from +manuscript to manuscript, but originally it may have been written +about the eleventh century, though incorporating fragments of earlier +material. The passage just quoted, saying that a certain relic had +remained _till recently_, may possibly indicate that the homily had +been delivered shortly after one of the many burnings and plunderings +which the monastery suffered; in such a calamity the relic might have +perished. The prophecy put into Ciaran's mouth, that "there would be +great persecution of his city from evil men in the end of the world" +[Irish Life, § 38] seems to relate to such an event: it is very +suggestive that exactly the same exprestion "great persecution from +evil men" (_ingrem mór ó droch-daoinibh_) is used in the _Chronicon +Scotorum_ of certain raids on the monastery which took place in the +year A.D. 1091; and that on the strength of an old prophecy there was +a belief in Ireland that the world was destined to come to an end in +the year 1096, as we learn from the _Annals of the Four Masters_ under +that date.[4] It must, however, be remembered that a date determined +for a single incident does not necessarily date the whole compilation +containing it. + +The text of the First Latin Life (here called for convenience of +reference LA) is found in an early fifteenth-century MS. in Marsh's +Library, Dublin. It has been edited, without translation, by the Rev. +C. Plummer in his most valuable _Vitae Sanctorum Hiberniae_ (Oxford, +1910) vol. i, pp. 200-216. The translation given in this volume has +been made from Plummer's edition, which I have collated with the +original MS.[5] + +The text of the Second Latin Life (LB) is contained in two MSS. in the +Bodleian Library (Rawl. B 485 and Rawl. B 505, here called R1 and R2). +Of these R2 is a direct copy of R1, as has been proved by Plummer, in +his description of these manuscripts.[6] As to their date, there is +no agreement; the estimate for R1 ranges from the first half of the +thirteenth to the fourteenth century, R2 being necessarily somewhat +later. The Life of Ciaran contained in these MSS. has been used +by Plummer in editing LA, and extracts from it are printed in his +footnotes. It has not, however, been previously printed in its +entirety, and a transcript made by myself is therefore added here, in +an Appendix. + +The text of the Third Latin Life (LC) is contained in the well-known +Brussels MS., called _Codex Salmaticensis_ from its former sojourn +at Salamanca. It is of the fourteenth century. This was the only +continuous authority at the disposal of the compiler of the Bollandist +life of our saint; he speaks of it in the most contemptuous terms. The +life of Ciaran in this manuscript is a mere fragment, evidently copied +from an imperfect exemplar; there seems to have been a chasm in +the middle, and there is a lacuna at the end, which the scribe +has endeavoured to conceal by adding the words "Finit, Amen." The +translation here given has been prepared from the edition of the +Salamanca MS. by de Smedt and de Backer, cols. 155-160. + +The Irish Life (here denoted VG, i.e. _Vita Goedelica_) was edited by +Whitley Stokes from the late fifteenth-century MS. called the _Book of +Lismore._[7] The numerous errors in the Lismore text may be to some +extent corrected by collation with another Brussels MS., written in +the seventeenth century by Micheál ó Cléirigh. Stokes has indicated +the more important readings of the Brussels MS. in his edition. The +scribe of the Lismore Text was conscious of the defects of his copy: +for in a note appended to the Life of our saint, he says, "It is not I +who am responsible for the meaningless words in this _Life_, but the +bad manuscript"--_i.e._ the imperfect exemplar of which he was making +a transcript. + +There were other Lives of the saint in existence, apparently no longer +extant. Of these, one was in the hands of the hagiographer Sollerius: +for in his edition of the _Martyrologium_ of Usuardus (Antwerp, 1714, +p. 523) he says, _Querani, Kirani, uel Kiriani uitam MS. habemus. +uariaque ad eam annotata, quae suo tempore digerentur_. This promise +he does not appear to have fulfilled; the Bollandist compiler, as we +have just noticed, had no materials but the imperfect Salamanca Life, +and was forced to fill its many gaps as best he could, by diligently +collecting references to Ciaran in the lives of other saints. Another +Life of the saint seems to be referred to in the _Martyrology of +Donegal_; under the 10th May that compilation quotes a certain "Life +of Ciaran of Cluain" (_i.e._ Clonmacnois) as the authority for a +statement to the effect that "the order of Comgall [of Bangor, Co. +Down] was one of the eight orders that were in Ireland." It would +be irrelevant to discuss here the meaning of this statement; its +importance for us lies in the fact that the sentence is not found in +any of the extant Lives, so that some other text, now unknown, must be +in question. + +Ciaran of Clonmacnois was not the only saint of that name. Besides his +well-known namesake of Saighir (Seir-Kieran, King's Co.), there were +a few lesser stars called Ciaran, and there is danger of confusion +between them. The name reappears in Cornwall, with the regular +Brythonic change of Q to P, in the form Pieran or Pirran. This Pieran +is wrongly identified by Skene[8] with our saint; a single glance at +the abstract of the Life of St. Pieran given by Sir T.D. Hardy[9] +will show how mistaken this identification is. A similar confusion is +probably at the base of the curious statement in Adam King's _Scottish +Kalendar of Saints_, that Queranus was an "abot in Scotl[=a]d under +king Ethus, [anno] 876" and of Camerarius' description of him as +"abbas Foilensis in Scotia."[10] + +The four documents of which translations are printed in this book +relate almost, though not quite, the same series of incidents. There +is a sufficient divergence between them, both in selection and in +order, as well as in the minor details, to make the determination of +their mutual relationship a difficult problem. We must regard all +four as independent compositions, though based on a common group of +sources, which, in the first instance, were doubtless disjointed +_memorabilia_, preserved by oral tradition in Clonmacnois. These would +in time gradually become fitted into the four obvious phases of the +saint's actual life--his boyhood, his schooldays, his wanderings, and +his final settlement at Clonmacnois. It is not difficult to form a +plausible theory as to how the systematisation took place, and also +as to how the slight variants between different versions of the same +story arose. The composition of hymns to the founder and patron would +surely be a favourite literary exercise in Clonmacnois. In such hymns +the different incidents would be told and re-told, the details varying +with the knowledge and the metrical skill of the versifiers. There are +excerpts from such hymns, in Irish, scattered through VG: and LB ends +with a _pasticcio_ of similar fragments in Latin. As a number of +different metres are employed, both in the Irish and in the Latin +extracts, there must have been at least as many independent +compositions drawn upon by the compilers of the prose Lives: and it is +noteworthy that there are occasionally discrepancies in detail between +the verse fragments and their present prose setting. Most probably the +prose Lives were based directly on the hymns; one preacher would use +one hymn as his chief authority, another would use another, and +thus the petty differences between them would become fixed, perhaps +exaggerated as the prose writer filled in details for which the +exigencies of verse allowed no scope. It is probably impossible to +carry the history of the tradition further. + +In order to facilitate comparison between the four documents, I have +divided them into _incidents_, and have provided titles to each. These +titles are so chosen that they may be used for every presentation of +the incident, however the details may vary. The titles are numbered +with _Roman_ numerals, whilst the successive incidents within each +of the Lives are numbered consecutively with _Arabic_ numerals. The +_Harmony of the Four Lives_, which follows this Introduction, will +make cross-reference easy. + +No modern biography, no edition of the ancient homiletic Lives, of +Ciaran could be considered complete without a history of Clonmacnois, +through which being dead he yet spake to his countrymen for a thousand +years. It was the editor's intention to include such a history in the +present volume; and this part of the projected work was drafted. But +as it progressed, and as the indispensable material increased in bulk, +it became evident that it would be impossible to do justice to the +subject within the narrow limits of a volume of the present series. A +slight or superficial history of Clonmacnois would be worse than none, +as it would block the way for the fuller treatment which the subject +well deserves. The materials collected for this part of the work +have therefore been reserved for the present: it is hoped that their +publication will not be long delayed. + + +[Footnote 1: The name is pronounced as a dissyllable, something like +_Kyee-raun_, with a stress on the second syllable.] + +[Footnote 2: The Bollandists long ago remarked as the special +characteristics of Irish Saints' Lives, their doubtful historicity, +their late date, and their continual repetition of stock incidents. +(_At priusquam id agam, lectorem duo uniuersim monitum uelim; primum +est, quod Hibernorum sanctorum acta passim dubia sint fidei, et +a scriptoribus minime accuratis ac aetate longe posterioribus +conscripta; alterum est, quod in iisdem frequens occurrat rerum +simillimarum narratio, quas uariis sanctis adscribunt, ita ut nescias +cui tuto adscribi possint._--Acta Sanctorum, September, vol. iii, p. +372).] + +[Footnote 3: Even the date of Ciaran's death may have been +manipulated, in order to make his age conform to the age of Christ. +As we shall see below, traditions vary.] + +[Footnote 4: The end of the +world is not actually mentioned in the Annals, but the expected plague +referred to was undoubtedly the apparition of the mysterious _Roth +Ramhach_, or "oar-wheel," an instrument of vengeance that was to +herald the end of all things. For the references to this prophecy see +O'Curry's _Manuscript Materials of Ancient Irish History_ (index, _sub +voce_ "Roth Ramhach"), and the present writer's _Study of the Remains +and Traditions of Tara_ (Proceedings Royal Irish Academy, vol. xxxiv, +sect. C, p. 231 ff.).] + +[Footnote 5: The following corrections may be noticed. Page 201 of +printed text, line 7, _for_ Et cum _read_ Cumque. Same page, line 24, +_for_ factum _read_ factam (_sic_). Page 202, line 6, _after_ vitulum +_add_ ilico canis famelicus iruit (_sic_) in uitulum. Same page, line +25, _after_ fregit _add_ et fracto capite effussoque cerebro canis +periit. Same page, line 33, _after_ narrabant _add_ hoc. Same page, +lines 35, 38, _for_ vaccam _read_ vacam. Page 203, line 35, _for_ +Angeli _read_ Angli. Same page, line 39, _insert_ et _after_ generis. +Page 204, line 7, Innsythe appears to be written in the MS. as one +word. Same line, _insert_ uidit _before_ zabulum. Same page, line 18, +_after_ flumen _add_ et ibi mersum est. Page 205, line 32, _read_ est +ostensum. Page 206, line 18, _after_ libri _add_ ad locum. Same page, +line 32, _after_ manducans _add_ in illa die. Same page, line 38, +_read_ Kyaranus. Same page, line 40, _read_ Maelgharbh. Page 207, line +13, _after_ recepit _add_ ipse. Page 208, line 16, _for_ complebit +_read_ implebit. Page 209, line 23, _delete_ et _after_ clamor; and +in the next line _for_ impediebant _read_ -bat. Page 211, line 14, +_insert_ in _before_ istis. Same page, line 16, _read_ loco isto. +Same page, line 40, _read_ edifficio. Page 212, line 2, _read_ +edifficiorum. Page 213, line 10, _after_ ignem _insert_ nostrum. Same +page, line 21, _for_ ipsi _read_ ipsum. Same page, line 37, _after_ +paciencie _insert_ nostre. Page 214, footnote 3, note that the first +"uas" is struck out. Same page, footnote 7, the first "sanctus" is +expuncted.] + +[Footnote 6: _Zeitschrift für Celtische Philologie_, vol. v, p. 429.] + +[Footnote 7: _Lives of Saints from the Book of Lismore_, Oxford, 1890, +pp. 117-134.] + +[Footnote 8: _Four Ancient Books of Wales_, i, 124.] + +[Footnote 9: _Descriptive Catalogue of Materials for the History of +Great Britain,_ vol. i, p. 102.] + +[Footnote 10: Forbes. _Kalendars_, s. v. Queranus; Bollandist _Acta_.] + + * * * * * + + + + +A HARMONY OF THE FOUR LIVES OF SAINT CIARAN + + +To the incidents of Ciaran's life VG prefixes-- + +I. _The Homiletic Introduction_ (VG I) + +not found in any of the Latin Lives. + +=A.= Ciaran was born A.D. 515. The first section of his life, his +Childhood and Boyhood, may have covered the first ten or twelve years +of his life--say in round numbers 515-530. Fifteen incidents of this +period are recorded, which are found in the Lives as under-- + + LA LB LC VG + II. _The origin and birth of Ciaran; the + wizard's prophecies_ 1 1 1 2 + III. _How Ciaran raised the steed of Oengus + from death_ 2 2 2 3 + IV. _How Ciaran turned water into honey_ 3 3 3 4 + V. _How Ciaran was delivered from a + hound_ 6 9 4 5 + VI. _How Ciaran and his instructor conversed, + though distant from one another_ 4 - - 6 + VII. _Ciaran and the fox_ - - - 7 +VIII. _How Ciaran spoiled his mother's + dye-stuff_ - - - 8 + IX. _How Ciaran restored a calf which a + wolf had devoured_ 5 8 5 9 + X. _How Ciaran was delivered from + robbers_ 7 - 6 10 + XI. _How Ciaran gave a gift of cattle_ 8 - - - + XII. _How Ciaran gave a gift of a + plough-coulter_ 9 - - - +XIII. _How Ciaran gave a gift of an ox_ 10 - - - + XIV. _How Ciaran gave the king's cauldron + to beggars and was enslaved_ 11 - 7 11 + XV. _How Ciaran reproved his mother_ 13 - 9 - + XVI. _The breaking of the carriage-axle_ 14 - 10 - + + +The boyhood legend probably consisted originally of the five incidents +common to all, II-V, IX. It is noteworthy, however, that LB transfers +V, IX, to a position after the second phase of the Life. This is +possibly due to a misplaced leaf in the exemplar from which our copies +of LB are derived. X-XIII, variants on the theme of XIV, are probably +interpolations in LA, and VIII, a valuable fragment of folk-lore, is +an interpolation in VG. VI and VII are conflations of two varieties of +one incident, as is pointed out in the Annotations. These observations +will show how complex is the criticism of the Ciaran tradition. + +=B.= The second phase of the life is the Schooling of Ciaran at +Clonard; perhaps about 530-535, still using round numbers. This part +of the life is most fully told in VG; it is very fragmentary in all +the Latin Lives. There are thirteen incidents-- + + LA LB LC VG + XVII. _How Ciaran went with his cow to + the school of Findian_ 15 4 11 12 + XVIII. _The angels grind for Ciaran_ 16 - 12 13 + XIX. _Ciaran and the king's daughter_ 17 - - 14 + XX. _How Ciaran healed the lepers_ - - - 15 + XXI. _Ciaran and the stag_ - - - 16 + XXII. _The story of Ciaran's gospel_ 18 - - 17 + XXIII. _The blessing of Ciaran's food_ 19 - 8 - + XXIV. _The story of the mill and the + bailiff's daughter_ - 6 - 18 + XXV. _The story of Cluain_ - - - 19 + XXVI. _How Ciaran freed a woman from + servitude_ 20 5 - 21 + XXVII. _How Ciaran freed another woman + from servitude_ 21 - - 22 +XXVIII. _Anecdotes of Clonard_ - - - 20 + XXIX. _The parting of Ciaran and Findian_ - - - 23 + +=C.= The third phase may be called the Wanderings of Ciaran. From +Clonard he made his way to the monastery of Ninnedh on the island in +Loch Erne now called Inismacsaint (it is to be noted that VG knows +nothing of this visit). From Loch Erne he went to Aran, thence (after +a visit to Saint Senan on Scattery Island) to his brother's monastery +at Isel, a place not certainly identified. After this he removes +to Inis Aingin, now Hare Island in Loch Ree, which is his last +halting-place before reaching his goal at Clonmacnois. There are +twelve incidents. The first forms incident 13 of LC, which then breaks +off; this text therefore no longer requires a special column. The +wander-years end with 548, the year of the saint's arrival at +Clonmacnois. + + LA LB VG + XXX. _The adventure of the robbers of Loch + Erne_ -- 7 -- + XXXI. _How Ciaran floated a firebrand on the + lake_ -- 10 -- + XXXII. _Ciaran in Aran_ 22 11 24 + XXXIII. _How a prophecy was fulfilled_ 12 -- 25 + XXXIV. _How Ciaran visited Senan_ 23 12 26 + XXXV. _Ciaran in Isel_ 24 13 28 + XXXVI. _The removal of the lake_ 25 14 29 + XXXVII. _Ciaran departs from Isel_ 26 -- 30 +XXXVIII. _Ciaran in Inis Aingin_ 27 15 31 + XXXIX. _The coming of Oenna_ 28 16 32 + XL. _How Ciaran recovered his gospel_ 29 -- 33 + XLI. _How Ciaran went from Inis Aingin + to Clonmacnois_ 30 17 34 + +The difference of opinion as to the setting of incident XXXIII is to +be noted. Also noteworthy is the absence of any reference to a second +visit to Senan, though such is postulated in the lives of the latter +saint. + +=D.= The fourth phase covers the time--according to all our texts +a few months, according to other authorities some years--intervening +between the foundation of Clonmacnois and the death of Ciaran. The +traditions of LA and VG here run along the same lines; LB is curiously +diverse. There are in all twelve incidents, namely-- + + LA LB VG + XLII. _The foundation of the church_ 31 -- 35 + XLIII. _How Ciaran sent a cloak to Senan_ 32 -- 27 + XLIV. _Ciaran and the wine_ 34 18 36 + XLV. _The story of Crithir_ 33 -- 37 + XLVI. _How an insult to Ciaran was averted_ -- 19 -- + XLVII. _How Ciaran was saved from shame_ -- 20 -- +XLVIII. _How a man was saved from robbers_ -- 21 -- + XLIX. _The death of Ciaran_ 35 22 38 + L. _The visit of Coemgen_ 36 -- 39 + LI. _The earth of Ciaran's tomb delivers + Colum Cille from a whirlpool_ 37 23 -- + LII. _The envy of the saints_ -- -- 40 + LIII. _Panegyrics of Ciaran_ 38 24 41 + + * * * * * + + + + +THE FIRST LATIN LIFE OF SAINT CIARAN + +_Here beginneth the Life of Saint Kiaranus,[1] Abbot and Confessor._ + + +II. THE ORIGIN AND BIRTH OF CIARAN: THE WIZARD'S PROPHECIES + +1. The holy abbot Kyaranus sprang from the people of the Latronenses, +which are in the region of Midhe, that is, in the middle of Ireland. +His father, who was a cart-wright, was called Beonnadus; now the same +was a rich man; and he took him a wife by name Derercha, of whom he +begat five sons and three daughters. Of these there were four priests +and one deacon, who were born in this order, with these names--the +first Lucennus, the second Donanus, the third that holy abbot +Kyaranus, the fourth Odranus, the fifth Cronanus, who was the deacon. +Also the three daughters were named Lugbeg, and Raichbe, and Pata. +Lugbeg and Raichbe were two holy virgins; Pata, however, was at first +married, but afterwards she was a holy widow. Now inasmuch as the +wright Beonedus himself was grievously burdened by the imposts of +Ainmireach King of Temoria, he, eluding the pressure of the impost, +departed from his own region, that is from the coasts of Midhe, into +the territories of the Conactha. There he dwelt in the plain of Aei, +with the king Crimthanus; and there he begat Saint Kyaranus, whose +Life this is. + +Now his birth was prophesied by a wizard of the aforesaid king, who +said, before all the folk, "The son who is in the womb of the wife of +Beoedus the wright shall be had in honour before God and before men; +as the sun shineth in heaven so shall he himself by his holiness shine +in Ireland." Afterwards Saint Kyaranus was born in the province of the +Connachta, namely in the plain of Aei, in the stronghold called Raith +Crimthain; and he was baptized by a certain holy deacon who was called +Diarmaid in the Scotic [= Irish] tongue; but afterwards he was named +Iustus, for it was fitting that a "just one" should be baptized by +a "Iustus." And Saint Ciaran was reared with his parents in the +aforesaid place, and by all things the grace of God was manifested +within him. + + +III. HOW CIARAN RAISED THE STEED OF OENGUS FROM DEATH + +2. One day the best horse of Aengussius, son of the aforesaid King +Crimhthanus, died suddenly, and he was greatly distressed at the death +of his best horse. Now when in sorrow he had fallen asleep, in his +dreams a shining man appeared to him, saying to him, "Sorrow not +concerning thy horse, for among you there is a boykin [_puerulus_], +Saint Kiaranus son of Beoedus the wright, who by God's grace can +quicken thy horse. Let him pour water into the mouth of the horse, +with prayer, and upon its face, and forthwith it shall arise sound. +And do thou bestow a gift on the boy for the quickening of thy horse." +Now when Aengus son of the king was awakened out of sleep, he told +these words to his friends; and he himself came to Saint Kyaranus +and led him up to the place where the horse was lying dead. When the +dutiful boy Kyaranus poured water into the mouth and on the face of +the horse, it forthwith rose from death and stood whole before them +all. The son of the king bestowed that field, which was great and the +best, upon Saint Kiaranus in perpetuity. + + +IV. HOW CIARAN TURNED WATER INTO HONEY + +3. On another day the mother of Saint Kyaranus upbraided him, saying, +"The sensible other boys bring honey to their parents every day, from +the fields and the places where honey is found. But this our son, +weak and soft as he is, bringeth us no honey." The holy boy Kyaranus, +hearing this saying of his mother chiding him, made his way to a +spring hard by, and thence filled a vessel with water. When he blessed +it, honey of the best was made from the water, and he gave it to his +mother. But his parents, astonished at the miracle, sent that honey to +the deacon Iustus, who had baptized him, that he might himself see the +miracle wrought by God through the boy whom he baptized. When he had +heard and seen it, he gave thanks to Christ, and prayed for the boy. + + +VI. HOW CIARAN AND HIS INSTRUCTOR CONVERSED, THOUGH DISTANT FROM ONE +ANOTHER + +4. The holy boy Kyaranus, as he kept the flocks of his parents, was +wont to read the Psalms with Saint Diarmatus. But that teaching was +imparted in a manner to us most wondrous. For Saint Kiaranus was +keeping the flocks in the southern part of the plain of Aei, and Saint +Diarmatus was dwelling in the northern part of the same plain, and the +plain was of great extent between them. And thus, from afar off, they +would salute each the other at ease, with words, across the spaces of +the plain; and the elder would teach the boy from his cell across the +plain, and the boy would read, sitting upon a rock in the field. The +which rock is reverenced unto this day, as the Cross of Christ, called +by the name of Kyaranus, is placed upon it. Now thus by divine favour +were the holy ones wont to hear each the other, while others heard +them not. + + +IX. HOW CIARAN RESTORED A CALF WHICH A WOLF HAD DEVOURED + +5. On a day when Saint Kyaranus was keeping the herds, a cow gave +birth to a calf in his presence. Now in that hour the dutiful boy saw +a wretched wasted hungry wolf a-coming towards him, and God's servant +said to him, "Go, poor wretch, and devour that calf." Forthwith the +famished hound fell upon the calf and devoured it. But when the holy +herd-boy had come home with his herds, the cow, seeking her calf, was +making a loud outcry; and when Derercha, mother of Saint Kyaranus, saw +it, she said unto him, "Kyaranus, where is the calf of yonder cow? +Restore it, although it be from sea or from land. For thou has lost +it, and its mother's heart is sore vexed." When Saint Kyaranus heard +these words, he returned to the place where the calf was devoured, +and collected its bones into his breast; then returning, he laid them +before the cow as she lamented. Straightway, by divine mercy, by +reason of the holiness of the boy, the calf arose before them all, and +stood whole upon its feet, sporting with its mother. Then those who +stood by lifted up their voices in praise to God, blessing the boy. + + +V. HOW CIARAN WAS DELIVERED FROM A HOUND + +6. As the dutiful boy Kyaranus was going out to a homestead hard by, +certain worldly men, cruel and malignant, let loose a most savage +hound at him, so that it should devour him. When Saint Kyaranus saw +the fierce hound coming towards him, he appropriated a verse of the +Psalmist, saying, "Lord, deliver not the soul that trusteth in Thee +unto beasts." Now as the hound was rushing vehemently, by divine +favour it thrust its head into the ring-fastening of a calf; and tied +by the ring-fastening, it struck its head against the timber to which +the fastening was hanging, and thus it broke its head. Its head being +broken and the brains scattered, the dog expired. When they saw this +they feared greatly. + + +X. HOW CIARAN WAS DELIVERED FROM ROBBERS + +7. On another day certain robbers, coming from a foreign region, found +Saint Kiaranus alone, reading beside his herds; and they thought to +slay him and to reave his herds. But as they came toward him with that +intent, they were smitten with blindness, and could move neither hand +nor foot till they had wrought repentance, praying him for their +sight. Then the dutiful shepherd, seeing them turned from their +wickedness, prayed for them, and forthwith they were loosed and their +sight restored (_soluti sunt in lumine suo_). And they returned and +offered thanks, and told this to many. + + +XI. HOW CIARAN GAVE A GIFT OF CATTLE + +8. One day a certain poor man came to Saint Kyeranus, and begged of +him a cow. Then Saint Kieranus asked of his mother that a cow should +be given to the poor man; but his mother would not hearken unto him. +When Saint Kieranus saw this, he made the poor man accompany him out +of doors with the herds, and there he gave unto him a good cow with +her calf. Now the calf itself was between two kine, and both of them +had a care for it; and as the dutiful boy knew that the second cow +would be of no service without the calf, he gave them both, with their +calf, to the poor man. For these, on the following day, four kine were +gifted to Saint Kiaranus by other folk as an alms, and these he gave +to his mother as she was chiding him. Then he exhorted his mother in +reasonable manner, and she was thereafter in awe of him. + + +XII. HOW CIARAN GAVE A GIFT OF A PLOUGH-COULTER + +9. Saint Kiaranus on another day gave the coulter of his uncle Beoanus +to a certain poor man, for which likewise on another day he received +four coulters. For four smiths came from the steading called Cluain +Cruim, with four coulters, which they delivered for an alms to Saint +Kyaranus; and these the holy boy restored to him for his coulter. + + +XIII. HOW CIARAN GAVE A GIFT OF AN OX + +10. On another day Saint Kyaranus gave the ox of the same uncle to a +man who begged for it. And he said unto him, "Son, how shall I be able +to plough to-day, seeing that thou hast given mine ox to another?" To +him responded the holy boy, "Set thou to-day thy horse with the oxen +in the plough, and to-morrow thou shalt have oxen enough." Forthwith +the horse, set under the yoke with the oxen, in place of the ox that +had been given, became tame; and the whole day it ploughed properly +under the yoke, like an ox. On the following day four oxen were gifted +for an alms to Saint Kiaranus, and these he delivered to his uncle +instead of his ox. For men who heard and saw the great signs wrought +by Saint Kyaranus were wont to beg for his prayers, and to offer +oblations unto him. + + +XIV. HOW CIARAN GAVE THE KING'S CAULDRON TO BEGGARS, AND WAS ENSLAVED + +11. One day the father of Saint Kiaranus bore a royal vessel from +the house of King Furbithus, to keep it for some days. Now the king +treasured that vessel. But Saint Kiaranus delivered that vessel of the +king to certain poor men who asked an alms in Christ's name, as he +had nothing else. When the king heard this, his anger was kindled +mightily, and he commanded that Saint Kiaranus should be enslaved +to his service. And so for this cause was blessed Kiaranus led into +captivity, and was a slave in the house of King Furbithus. A task +chosen for its severity was laid upon him, namely, to turn the +quern-stone daily for making flour. But in wondrous wise Saint +Kiaranus used to sit and read beside the quern-stone, and the +quern-stone used to turn swiftly of itself, without the hand of man, +and to grind corn before all the folk. For the angels of God were +grinding for Saint Kyaranus, unseen of men. And after no long time a +certain man of the province of Mumenia, that is, of the people of the +Desi, who was called Hiernanus, stirred up by divine favour, came with +two most excellent vessels, like unto the vessel of that king, of the +same sort and the same use, and gifted them in alms to Saint Kiaranus. +When the king heard the miracle of the quern-stone, he accepted those +two vessels, and gave his liberty to Saint Kiaranus; for beforetime he +would not for anger accept a ransom for him. Thus was Saint Kiaranus +freed from the servitude of the king; and Saint Kiaranus blessed that +man with his tribe, by whom he himself obtained his liberty. + + +XXXIII. HOW A PROPHECY WAS FULFILLED + +12. On a certain day when Saint Kieranus was in the place called +Cluain Innsythe, he saw a ship floating on the river, and he saw a +hut on the bank of the river. Now there was a platter woven of twigs +within it, full of ears of corn, with fire underneath so that they +should be dried for grinding, as was the custom of the western people, +that is, of Britain and of Ireland. Saint Kyaranus said in prophecy, +secretly, to his companions, "Yonder ship which is on the waters shall +be burned to-day, and the hut which is on land shall be submerged." +As they disputed and wondered, he said, "Wait a little space, and ye +shall see it with your eyes." Forthwith that shiplet was raised from +the water on to the land, and placed in a shed that its leaks and +cracks might there be caulked. But a bonfire having been lit, the shed +was consumed, and the ship in its midst was likewise consumed. But +strong men, wrenching the hut out of the ground, cast it from the bank +into the river, and there it was submerged, as the servant of the +Lord prophesied. When they heard and saw such a prophecy of things +contrary, they gave glory to Christ who giveth such a gift unto his +servants. + + +XV. HOW CIARAN REPROVED HIS MOTHER + +13. On another day when Saint Kiaranus had come from the fields to +his home, men came meeting him. To them he said, "Whence have ye now +come?" They said, "We come now from the house of Beoedus the wright." +Said he to them, "Have ye gotten there fitting refreshment for +Christ's sake?" They said, "Nay; but we found there a hard woman who +would not for hospitality give us so much as a drink." When Saint +Kyaranus heard this, he blessed them, and came swiftly to his house, +and entering the house he found no one therein, for its inmates were +busied with their work out of doors. Then blessed Kyaranus, moved with +zeal for God, scattered all the food which he found in the house of +his parents; for[2] the milk he poured on the ground, the butter he +mixed with the sheep's dung, the bread he cast to the dogs, so that it +should be of service to no man. For he was showing that whatsoever was +not given to guests for Christ's name should rightly be devoted by +men to loss, lest such food should be eaten. After a little space his +mother came, and seeing her house thus turned upside-down, she felt +moved to raise an outcry; for she marvelled greatly at what had +befallen her house. When Saint Kiaranus had set forth the reason, she +became calm, and promised amendment; and many of those who heard were +rendered charitable. + + +XVI. THE BREAKING OF THE CARRIAGE-AXLE + +14. On another day when Saint Kyaranus was sitting in a carriage with +his father, the axle of the carriage broke in two in the middle of +the plain; and the father of the saint, with his attendants, was +distressed. Then Saint Kyeranus blessed the axle, and it was forthwith +made whole again as it had been before; and afterwards for the entire +day they travelled in the carriage safely. + + +XVII. HOW CIARAN WENT WITH HIS COW TO THE SCHOOL OF FINDIAN + +15. After this Saint Kyaranus wished to leave his parents and to go +forth to the school of Saint Finnianus, who was a wise man abounding +in all holiness; so that he might there read the Scriptures, with the +other saints of Ireland who were there. He asked of his parents that a +cow might be led with him to the school, for the sake of her milk to +sustain him; but his mother denied it, saying, "Others who are in that +school have no kine." Then having received the licence and blessing of +his parents--though his mother was grieved, for she wished to have him +always with herself--Saint Kyaranus went on his way. + +Coming to the cattle of his parents, he blessed a cow, and commanded +her in the name of the Lord to follow him. Forthwith that cow followed +him with her new-born calf; and wheresoever he would go the cow walked +after him, to the city of Cluayn Irayrd, which is in the boundary of +the Laginenses and Ui Neill. But the city itself lies in the territory +of Ui Neill. + +When Saint Kyeranus had come thither, he used to make a barrier in the +pastures between the cow and her calf with his rod; and by no means +did they ever dare to cross the tracks of the holy rod, nor used they +cross it; but the cow would lick her calf across the track of the rod, +and at the proper time they would come to their stall, with full store +of milk. + +That cow was of a dun colour, and was called _Odar Ciarain_, "Ciaran's +Dun." Her fame endures for ever in Ireland, for she used to have the +greatest store of milk, such as at this time could not be believed. +Her milk was daily divided among the school, and sufficed for many. +Her hide in like manner remains to this day honourably in the city +of Saint Kiaranus; for through it, by the grace of God, miracles are +wrought. This grace greater than all it has, as the holy ancients, +the disciples of Saint Kiaranus, have delivered unto us; that it is +revealed by divine inspiration that every man who shall have died upon +it shall possess eternal life with Christ. + + +XVIII. THE ANGELS GRIND FOR CIARAN + +16. Now in the school of the most holy master Finnianus there were +many saints of Ireland; to wit, two Saints Kiaranus, and two Saints +Brendanus, Columba, and many others; and each of them on his day would +grind with his own hands on the quern. But the angels of God used to +grind for Saint Kiaranus, as they did for him in his captivity. + + +XIX. CIARAN AND THE KING'S DAUGHTER + +17. The daughter of the King of Temoria was conducted to Saint +Finnianus that she might read the Psalms and the other Scriptures with +the saint of God, and should dedicate her virginity. And when she +promised of her own free will to preserve her virginity for Christ, +Father Finnianus said to Saint Kiaranus, "Son, let this virgin, +Christ's handmaid, daughter of an earthly king, read with thee in the +meanwhile, till such time as a cell of virgins shall be built for +her." Which duty Saint Kiaranus obediently accepted, and the virgin +read with him the Psalms and other lections. Now when holy Father +Finnianus was establishing that virgin and other holy virgins in a +cell, the blessed fathers questioned Saint Kiaranus as to her manners +and her virtue. To them Kiaranus said; "Verily, I know naught of her +virtues, of manners or of body; for God hath known that never have I +seen her face, nor aught of her save the lower part of her vesture, +when she was coming from her parents; nor have I held any converse +with her save only her reading." For she was wont to take her +refection, and to sleep, with a certain holy widow. And the virgin +spake the like testimony of Saint Kiaranus, and many were confirmed in +the true faith by other testimonies of them. + + +XXII. THE STORY OF CIARAN'S GOSPEL + +18. Saint Kiaranus was reading the gospel of Matthew with holy Father +Finnianus, along with others. And when he had come to the place where, +in the middle of the book, it is written "All things whatsoever ye +would that men should do unto you, so do ye unto them," Saint Kiaranus +said to Saint Finnianus, "Father, enough for me is this half of this +book which I have read, that I may fulfil it in deed; verily this one +sentence is enough for me to learn." Then one of the school said to +them all, "Henceforth a fitting name for Kiaranus is '_Leth-Matha_' +(Half-Matthew)." To him the holy elder Finnianus said, "Nay; a fitting +name for him is '_Leth n-Eirenn_' (Half-Ireland); for his parish shall +be extended through the middle of Ireland." This prophecy excited much +envy against Saint Kiaranus. + + +XXIII. THE BLESSING OF CIARAN'S FOOD + +19. On another day, when Saint Kiaranus was alone in his cell, he came +to table to take food; and wishing to partake after a blessing, he +said, "_Benedicite._" When he saw that no one answered "_Dominus_," he +rose from the table, tasting nothing that day. He did the like on the +following day, still rising from the table without food. On the third +day, after having thus fasted for three days, he came to table and +said, "_Benedicite_"; and lo, a voice from Heaven said unto him, "The +Lord bless thee, weary Kiaranus; now is thy prayer full-ripe. For it +is enough for a man, whenever he is alone, to bless his food in the +name of the Most High God, and then to partake." So Saint Kyaranus, +giving thanks, ate his bread on the third day. + + +XXVI. HOW CIARAN FREED A WOMAN FROM SERVITUDE + +20. One time he went to the King of Temoria, who was called Tuathal +Mael-gharbh, in that he was harsh, so that he should set free a woman +unjustly held in servitude with that king. The king released not the +woman to him. Then Saint Kiaranus blessed her, and bade her go with +him to her own people. So she forthwith rose out of the house of the +king, and made her way between crowds of men, and none of them saw her +till she came safe to her friends. Regarding this matter the king and +the others marvelled greatly at the wondrous acts of God. + + +XXVII. HOW CIARAN FREED ANOTHER WOMAN FROM SERVITUDE + +21. On another occasion Saint Kyaranus entered the region of a certain +lord of the Connachta, that in like manner he should demand from him a +certain woman who was in unjust servitude to him. As holy Ciaran was +sitting there, lo, three men came with three gifts as an alms to +him; namely, one gifted to him a cow, another a robe, and a third a +frying-pan; and these three gifts did Ciaran straightway give to the +poor who were begging of him in the presence of the lord. Now in that +hour in lieu of these gifts he received others yet greater in the +presence of the lord; to wit, for the frying-pan a cooking-pot of +three measures, and for the one robe twelve robes, and for the one cow +twelve kine, were gifted to him by others. Which things Saint Kiaranus +sent to other holy men living hard by. Seeing all these things, that +lord graciously gave the woman free to Saint Kiaranus, and she went +forth to her own people, rejoicing and giving thanks. + + +XXXII. CIARAN IN ARAN + +22. After these things Saint Kiaranus made his way to an island by +name Ara, which is in the ocean westward beyond Ireland a certain +space. And that same island is ever peopled from Ireland,[3] and in it +dwell a multitude of holy men, and countless saints lie there unknown +to all save only to God Omnipotent. Now for many days did Saint +Kyranus dwell in hard service, under the most holy Abbot Henna, and +great miracles were manifested by him, and works of holiness are +still there related. Now when Saint Kiaranus was there, he saw this +marvellous vision--a like vision Saint Enna also saw--to wit, a great +and fruitful tree on the bank of the river Synna in the middle of +Ireland, whose shadow was protecting Ireland on every side; and its +branches were flowing beyond Ireland into the sea. On the following +day Saint Kiaranus related that vision to Saint Enna, which holy +Father Enna forthwith interpreted, saying; "That fruitful tree which +thou hast seen, and which I likewise have seen, thou art it, my +son, who shalt be great before God and man. Thine honour shall fill +Ireland, and the helpful shade[4] of thy dutifulness and grace shall +protect her from demons, plagues, and perils, and thy fruit shall be +for a profit to many far and wide. Therefore at the decree of God go +thou without delay to the place wherein thy resurrection shall be, +which shall be shown thee of God, so that thou mayest be for a profit +to many." And there Saint Kiaranus was consecrated priest; and +afterwards, at the command of holy Father Enna, and with the prayer +and benediction of him and of all the saints that were in the island +of Ara, Saint Kiaranus came to Ireland. + + +XXXIV. HOW CIARAN VISITED SENAN + +23. One day when Saint Ciaran was making a journey, there met him a +poor man in the way, who begged of him something in alms; and holy +Ciaran gave him his cloak, and he himself went on afterwards in his +under-garment only. His journey led him to the island of Cathi which +is in the entrance of the ocean to the west, in the estuary of +Luimnech between the territories of Kiarraighe and of Corco Baiscind: +wherein was the most holy senior Senanus, who first dwelt in that +island. For a venomous and most hurtful monster had alone possessed +that island from ancient times, which holy Senanus, by the power of +God, had driven far from thence unto a certain lake; and to-day there +is a shining and holy settlement in that island, in honour of Saint +Senanus. Now when Saint Kiaranus was approaching that island of Cathi, +Saint Senanus foresaw in the spirit his coming and his nakedness: and +he sent a ship to bear him to the island, while he himself, taking +a cloak secretly in his hands, went out to meet him at the island's +harbour. Now when most blessed Senanus saw Saint Kyaranus coming to +him, in an under-garment, he chid him sportively, saying, "Is it not +shame that a presbyter should walk in a sole under-garment, without a +cowl?" To him, Saint Kiaranus, smiling, said, "This my nakedness shall +soon receive its alleviation, for there is a cloak for me under the +vesture of mine elder Senanus." And Saint Kiaranus remained for +some days with Saint Senanus, they passing the time in the divine +mysteries; and they made a pact and a brotherhood between them, and +thereafter Saint Kiaranus with the kiss of peace went his way. + + +XXXV. CIARAN IN ISEL + +24. Now when blessed Kiaranus came from Saint Senanus, he went out to +his brethren Luchennus and Odranus, who were living in a _cella_ which +is called Yseal, that is "the lowest place"; and he lived with them +for a time. And his brethren made Saint Kiaranus their almoner and +guest-master: but Luchennus, who was the eldest, was the abbot of +that place, and Odranus was the prior. Once, when Saint Kiaranus was +reading out of doors in a field facing the sun, he suddenly espied +weary guests entering the guest-house; and rising quickly, he forgot +his book, and left it out of doors open till the following day. As he +himself was settling the guests in the house, washing their feet and +diligently ministering to them, the night fell. In that very night +there was a great rain, but by the favour of God the open book was +found perfectly dry; for not a drop of rain had touched it, although +the whole ground was wet around it. For this did Saint Kiaranus with +his brethren render praises to Christ. + + +XXXVI. THE REMOVAL OF THE LAKE + +25. Near that place of Saint Kiaranus there was an island in a +lake, on which a certain lord was dwelling in his fortress with his +followers; and the noise of their uproar was hindering the prayers of +the holy men in their _cella_. When Saint Kyeranus saw this, he went +out to the shore of the lake, and prayed there to the Lord, that He +would give them somewhat of relief from that island. On the following +night that island, with its lake, was removed by the divine power, far +away to another place, where the noise of the mob of that island could +not reach the saints of God. And unto this day there is to be seen the +place of the lake, where it had been before, some of it sandy, some of +it marshy, as a sign of the act of power. + + +XXXVII. CIARAN DEPARTS FROM ISEL + +26. On a certain day when Ciaran was busied out of doors in a field, a +poor man came to him, asking that an alms should be given him. In +that hour a chariot with two horses was gifted to Saint Kiaranus by +a certain lord, namely the son of Crimthannus; which horses with the +chariot Saint Kiaranus gave to that poor man. + +Then, since the brethren of Saint Kiaranus could not endure the +greatness of his charity, for every day he was dividing their +substance among the poor, they said unto him, "Brother, depart from +us; we cannot now be along with thee in one place, and preserve and +nourish our brethren for God, for thine excess of charity." To whom +holy Kiaranus answered: "If therefore I had remained in this place, it +would not have been 'Ysseal,' that is, 'lowest,' that is, not small; +but high, that is, great and honourable."[5] With these words, holy +Kiaranus gave a blessing to his brethren, and taking his book-satchels +with his books on his shoulders, he went thence on his way. + +When he had gone some little distance from the place, there met him +in the way a stag awaiting him with utmost gentleness. Saint Kiaranus +placed his book-satchels upon him, and wheresoever the stag would go, +Saint Kieranus followed him. The stag came to Loch Rii which is in the +east of Connachta; he stood over against Inis Angin, which is in that +lake. Thereby Saint Kyaranus understood that the Lord had called him +to that island, and dismissing the stag with a blessing he entered +that island and dwelt there. + + +XXXVIII. CIARAN IN INIS AINGHIN + +27. Now when the fame of his holiness was noised abroad, from far and +wide and from every quarter good men came together to him, and Saint +Kiaranus made them his monks. And many alms, in respect of various +matters, would be given to Saint Kiaranus and to his people by the +Faithful. But a certain presbyter, by name Daniel, who owned Inis +Angin, inspired by the devil's envy, set about expelling Saint +Kyaranus with his followers by force from the island. But Saint +Kiaranus, wishing to benefit his persecutor, sent him by faithful +messengers a royal gift which had been given him in alms, namely a +golden _antilum_, well adorned. When the presbyter saw it, at first he +refused to accept it; but afterwards, on the persuasion of trustworthy +men, he received it gratefully. And presbyter Daniel, filled with the +grace of God, came and gifted Inis Angin which was in his possession, +to God and to Saint Kiaranus for ever. + + +XXXIX. THE COMING OF OENNA + +28. On another day when Saint Kiaranus was in that island Angin, he +heard the voice of a man in the port wishing to enter the island; and +he said to his brethren, "Go ye, my brethren, and lead me hither him +who is to be your abbot after me." So the brethren, voyaging quickly, +found an unconsecrated youth in the port, whom despising they left +there. Coming back, they said unto Saint Kiaranus, "We found no man +there save an unconsecrated youth, who wandered as a fugitive in the +woods; he it is who calleth in the port. Far removed from abbotship +is _his_ rudeness!" To these Saint Kiaranus said: "Voyage ye without +delay and bring him with speed; for the Lord having revealed it to me, +by his voice I have recognised that he shall be your abbot after me." +When the brethren heard this, they forthwith led him in, and Saint +Kiaranus tonsured him, and he read diligently with him, and was filled +from day to day with the grace of God; and after the most blessed +Kiaranus, he was the holy abbot. For he is the blessed Aengus, son of +Luigse. + + +XL. HOW CIARAN RECOVERED HIS GOSPEL + +29. The gospel-book of Saint Kieranus fell into the lake from the hand +of one of the brethren, who held it carelessly when voyaging. For a +long time it was therein, under the water, and was not found. But on +a certain day, in summer, the kine entered the lake to refresh +themselves in the waters, for the greatness of the heat; and when the +kine had returned from the lake, the binding of the leather satchel +containing the gospel-book caught about the hoof of a cow, and so the +cow dragged the book-satchel on her hoof as she came to land. And the +gospel-book was found in the rotten leather satchel, perfectly dry +and clean, without any moisture, as though it had been preserved in a +book-case. Saint Kiaranus with his followers were rejoiced thereat. + + +XLI. HOW CIARAN WENT FROM INIS AINGIN TO CLONMACNOIS + +30. After this a certain man of Mumonia, to wit of the people of Corco +Baiscind, by name Donnanus, came to Saint Ciaran as he sojourned in +Inis Angin. To him one day Saint Kiaranus said, "What seekest thou, +father, in these coasts?" Saint Donnanus answered, "Lord, I seek a +place wherein to sojourn, where I may serve Christ in pilgrimage." +Saint Kiaranus said to him, "Sojourn, father, in this place; for +I shall go to some other place, for I know that here is not my +resurrection." + +Then Saint Kyaranus granted Inis Angin with its furniture to Saint +Donnanus, and came to a place which is called Ard Mantain, near the +river Sinna; but being unwilling to remain in that place, he said: "I +will not live in this place: for here shall be great abundance of the +things of this life, and earthly joy; and hardly could the souls of my +disciples attain to heaven, were I to have dwelt here, for this place +belongs to the men of this world." + +Thereafter Saint Kiaranus left that place, and came to a place which +once was called Typrait, but now is called Cluain meic Nois. And +coming to this place he said: "Here will I live: for many souls shall +go forth in this place to the kingdom of God, and in this place shall +be my resurrection." + +Then most blessed Kiaranus with his followers dwelt, and began to +found a great monastery there. And many from all sides used to come to +him, and his parish was extended over a great circuit; and the name of +Saint Kiaranus was much renowned over all Ireland. And a shining and +holy settlement, the name of which is Cluain meic Nois, grew up in +that place in honour of Saint Kiaranus; it is in the western border +of the land of Ui Neill, on the eastern bank of the river Synna, over +against the province of the Connachta. Therein are the kings or the +lords of Ui Neill and of the Connachta buried, along with Saint +Kiaranus. For the river Synna, which is very rich in various fish, +divides the regions of Niall, that is, of Midhe, and the province of +the Connachta. + + +XLII. THE FOUNDATION OF THE CHURCH + +31. And when Saint Kiaranus would place with his own hands a +corner-post in the first building of that settlement, a certain wizard +said to him: "This hour is not good for beginning; for the sign of +this hour is contrary to beginnings of building." Then Saint Kiaranus +himself set the post in the corner of the house, saying, "Thou wizard, +against thy sign I fix this post in the ground; for I care naught for +the art of wizards, but in the name of my Lord, Jesus Christ, do I all +my works." For this the wizard and his followers uttered commendation, +marvelling at the faith of Saint Ciaran in his God. + + +XLIII. HOW CIARAN SENT A CLOAK TO SENAN + +32. Now when Saint Kiaranus had been in his settlement of Cluain meic +Nois, an excellent cloak was gifted to him in alms by a certain man. +Saint Kyaranus was minded to send it to the aforesaid holy elder +Senanus, who dwelt in the island of Cathi; but he was not able +immediately to find a messenger, because the way from the settlement +of Saint Kiaranus of Cluain meic Nois, which is in the middle of +Ireland, to the island of Cathi, situate at the entrance of the ocean, +was long and rough and difficult, and crossed borders of different +kingdoms. Then at the command of Saint Kiaranus, the cloak was placed +on the river Synna, and was sent alone with the river, and it came dry +over the waters to the island of Cathi; and no one saw it while it +travelled thither. The Synna flows from the settlement of Cluain meic +Nois to the estuary of Luimnech, in which the island of Cathi stands. + +And Saint Senanus, filled with the spirit of prophecy, said to his +brethren, "Go ye to the shore of the sea, and bring to us with honour +the guest there seated, the gift of a man of God." And the brethren, +asking no questions, made their way to the sea, and found there the +cloak, perfectly dry, for it was untouched by the waters. And the holy +elder Senanus accepting it, gave thanks to God; and the cloak was in +honourable keeping with Saint Senanus, as though it were a sacred +diadem. + + +XLV. THE STORY OF CRITHIR + +33. A certain boy of the company of holy Kiaranus, called Crithir of +Cluain (a boy of great wit, but hurtful and wanton) fled from Saint +Kiaranus to the settlement of Saigyr, in the northern border of +Mumonia, that is, the land of Hele, to the other Kiaranus, the most +holy aged bishop. And that boy, sojourning for some days with the holy +bishop, after his devilish manner took the drink of the brethren, and +poured it over the fire; extinguishing thus the consecrated fire. Now +Saint Kiaranus the elder would have no other fire in his monastery +save the consecrated fire, maintained without being extinguished from +Easter to Easter. When Saint Kiaranus the elder heard what the boy +Crithir did, it greatly displeased him, and he said, "Let him be +chastened for this of God in this life." When he heard that Saint +Kiaranus the elder was angry with him, he went out from the settlement +of Saigyr, and when he was gone a short space from the settlement, +wolves met him and killed him; yet they did not touch his body after +he was dead, after the likeness of that prophet who was killed by the +lion. + +Now when Saint Kiaranus the younger heard that his boy had been with +Kiaranus the elder, he went to him; and on the day when the aforesaid +things took place, he came to the settlement of Saigyr and was +received with fitting honour by the holy bishop Kiaranus the elder. +And the holy abbot Kiaranus the younger said to the holy bishop +Kiaranus, "Restore to me, holy father, my disciple alive, who hath +been slain while with thee." To him Saint Keranus the elder said, +"First needs must your feet be washed, but we have no fire in the +monastery, to warm the water for you; and ye know that it is because +your disciple quenched our sacred fire. Wherefore beseech for us +consecrated fire from God." Then the holy abbot Kieranus the younger, +son of the wright, stretched his hands in prayer to God, and +straightway fire from heaven came into his breast, and thence was the +hearth kindled in the monastery. + +But the holy bishop Kiaranus the elder prayed to God for that youth +slain by wolves, and straightway he arose sound from a cruel death, +with the scars of the wolf-bites visible upon him. And blessing them +all, he took food and drink with the saints, and afterwards he lived +many days. + +Then the two Saints Kiaranus made a compact and brotherhood in heaven +and in earth between their successors; and they said that should any +wish to name or to beg aught for one of them, he should name them both +and ask, for they would hear him. + +After this the holy abbot Kiaranus the younger said to the bishop, +Kiaranus the elder, "In thy place, father, shall remain honour and +abundance of riches." To him said the holy bishop, Kiaranus the elder, +"Also in thy place, dearest son, shall last the strength of religion +and of wisdom, unto the end of the world." When these things were +said, having received the kiss of peace and blessing of the most holy +bishop, Kiaranus the elder, Saint Kiaranus the younger with his own +people and with the aforesaid youth Crithir returned to his settlement +of Cluain meic Nois. + + +XLIV. CIARAN AND THE WINE + +34. On a certain day when the brethren of Saint Kiaranus were at work +in the harvest, enduring thirst from the heat of the sun, they sent +word that cold water should be brought to them. Saint Kiaranus +answered them by a messenger, "Choose ye, my brethren, whether ye will +drink to quench your thirst for necessity, or will endure in thirst +till the evening, that through your labour to-day in thirst and in +sweat there may be abundance for the brethren who are to be in this +place hereafter; and you yourselves will not fail of reward from +God in heaven." The brethren answered, "We choose that there be a +sufficiency for our successors, and we to have the reward of our +patience and of our thirst in heaven." So the brethren worked that day +athirst, rejoicing, though the sun was hot. + +But when evening was come, the brethren returned home, and Saint +Kiaranus wished to satisfy them, and to refresh them charitably. And +trusting in the Lord, he blessed a great vessel full of water; and +immediately under his hands wine of most excellent quality appeared in +the vessel. And bringing drinking-cups, he commanded the brethren to +refresh their bodies well, with sobriety, rendering thanks to Christ +for his gifts. + +This is the Last Supper of Saint Ciaran with his brethren in his life, +he himself ministering unto them; for he lived thereafter but few +days. And that supper was most generous, excelling all the suppers +that were made in the monastery of Saint Kiaranus, as is proved thus-- + +For after a long time, when Saint Columba with his followers had come +to Ireland from the island of Hia, a great feast was prepared for them +in the monastery of Saint Kiaranus in his settlement of Cluain; and +when they had come to the religious house of Saint Kiaranus, they were +received with great joy and love, and were refreshed most bounteously +with that repast; and the fame of that supper went over the whole +settlement and its suburbs, far and wide. + +When, in the house of the holy elders, who had a little cell apart in +the monastery of Saint Kiaranus, certain persons said in ignorance +that never in that place had such a feast been made, nor would be in +the future, one, who had been a boy when Saint Kiaranus lived there, +answered: "Ye know not whereat ye wonder: for the feast which Saint +Kiaranus our patron made, of water turned to wine, for his brethren +athirst after harvesting, was far better than this feast. And that ye +may know this, and may believe that it is true, come and perceive the +odour of my finger with which I drew of that wine for the brethren. +For my thumb touched the liquor through the mouth of the cup in which +the wine was drawn; and lo, even yet its odour remains thereupon." +Then they all drew near, and being sated with the pleasant and sweet +odour of that holy elder, they cried aloud saying, "Truly much better +was that feast whose odour remains on a finger most sweet for so long +a time." And they blessed Saint Kiaranus, giving praises to God. + +And in those days, in which the brethren of Saint Kiaranus were sowing +their crops, there came merchants with wine of the Gauls to Saint +Kiaranus, and they filled a huge vessel, the _solitana_ of the +brethren, from that wine, which Saint Kiaranus gave to his brethren +with his benediction. + + +XLIX. THE DEATH OF CIARAN + +35. Our most holy patron Kiaranus lived but for one year in his +settlement of Cluain. When he knew that the day of his death was +approaching, he prophesied, deploring the subsequent evils that would +come to pass in his place after him; and he said that their life would +be short. Then the brethren said unto him, "What then shall we do in +the time of those evils? Shall we abide here beside thy relics, or +shall we go to other places?" To them Saint Kiaranus said, "Haste ye +to other quiet places, and leave my relics here like the dry bones of +a stag on a mountain. For it is better for you to be with my spirit in +heaven than beside my bones on earth, and stumbling withal." + +Saint Kiaranus used greatly to crucify his body, and we write here an +example of this. He ever had a stone pillow beneath his head, which +till to-day remains in the monastery of Saint Kiaranus, and is +reverenced by every one. Moreover, when he was growing weak, he would +not have the stone removed from him, but commanded it to be placed to +his shoulders, that he should have affliction even to the end, for the +sake of an everlasting reward in heaven. + +Now when the hour of his departure was approaching, he commanded that +he should be carried outside, out of the house; and looking up into +heaven, he said, "Hard is that way,[6] and this needs must be." To +him the brethren said, "We know that nothing is difficult for thee, +father; but we unhappy ones must greatly fear this hour." + +And being carried back into the house, he raised his hand and blessed +his people and clerks; and having received the Lord's Sacrifice, +on the fifth of the ides of September he gave up the ghost, in the +thirty-third year of his age. And lo, angels filled the way between +heaven and earth, rejoicing to meet Saint Kiaranus. + + +L. THE VISIT OF COEMGEN + +36. And on the third night after the death of Saint Kiaranus, the most +holy abbot Coemhgenus came from the province of the Lagenians to +the burial of Saint Kiaranus; and Saint Kiaranus spake with Saint +Coemhgenus and they exchanged their vesture, and they made a perpetual +brotherhood between themselves and their followers. This is related +faithfully and at length in the Life of Coemhgenus himself. + + +LI. THE EARTH OF CIARAN'S TOMB DELIVERS COLUM CILLE FROM A WHIRLPOOL + +37. Saint Columba, on hearing of the death of Saint Kiaranus, said, +"Blessed be God, Who hath called to Himself most holy Kiaranus from +this life in his youth. For had he lived to old age, there would have +been envy of many against him, for he would have had a firm hold on +the parish of all Ireland." + +Saint Columba made a hymn to Saint Kiaranus; and when he set it forth +in the settlement of Cluain, the successor of Saint Kiaranus said unto +him, "Shining and worthy of praise is this hymn; what reward then, +father, shall be rendered unto thee?" Saint Columba answered: "Give me +my hands full of the earth of the grave of your holy father Kiaranus; +for I wish for and desire that, more than for pure gold and precious +gems." And Saint Columba receiving earth from the grave of Saint +Kiaranus, made his way to his own island of Hya. + +When Saint Columba was voyaging on the sea, there arose a storm in the +sea, and the ship was thrust towards the whirlpool which is in the +Scotic tongue called Cori Bracayn, in which is a sea-whirlpool most +dangerous, wherein if ships enter they come not out. And the whirlpool +beginning to draw the ship towards itself, blessed Columba cast part +of the earth of Saint Kiaranus into the sea. Most wondrous to relate, +immediately the storm of the air, the movement of the waves, and the +swirl of the whirlpool all ceased, till the ship had long escaped from +it. Then Saint Columba, giving thanks to God, said to his followers, +"Ye see, brethren, how much favour hath the earth of most blessed +Kiaranus brought us." + + +LIII. A PANEGYRIC OF CIARAN + +38. Most blessed Kiaranus living among men passed a life as of an +angel, for the grace of the Holy Spirit burned in his face before the +eyes of men. Who could expound his earthly converse? For he was young +in age and in body, yet a most holy senior in mind and in manners, +in humility, in gentleness, in charity, in daily labours, in nightly +vigils, and in other divine works. + +For now liveth he in rest without labour, in age without senility, in +health without sorrow, in joy without grief, in peace without a foe, +in wealth without poverty, in endless day without night, in the +eternal kingdom without end, before the throne of Christ, Who with +the Father and the Holy Spirit liveth and reigneth unto ages of ages. +Amen. + +_Here endeth the life of Saint Ciaran, Abbot of Cluain meic Nois._ + + +[Footnote 1: The inconsistencies in the spelling of the various proper +names in this translation follow those in the original documents.] + +[Footnote 2: The MS. reads _lac iam... effudit_. For _iam_ we should +probably read _enim_. A similar correction is made in § 38.] + +[Footnote 3: _Ipsa insula semper ab Hybernia habitatur._ The sense of +this passage is not clear: it may be corrupt.] + +[Footnote 4: Lit.: "the shadow of the aid of thy dutifulness."] + +[Footnote 5: This sentence reads very awkwardly, owing to the +incorporation of two originally interlined glosses. Reference to the +MS. enables us to isolate these. The sentence there runs thus: "Si +ergo in isto loco mansissem non Ysseal .i. imus esset id est non +paruus sed altus .i. magnus et honorabilis." Here _id est_ occurs +three times, once in full, and twice represented by the common +contraction .i., which is universally used in MSS. of Irish origin for +the introduction of a gloss. If we write the sentence as below, +we shall see the significance of the different ways in which the +expression is written, and by expunging the glosses can make the +sentence less clumsy and more intelligible + + _.i. imus_ +--"Si ... mansissem, non Ysseal esset, id est non paruus; sed +_.i. magnus et honorabilis_ altus."] + +[Footnote 6: Correcting the _vita_ of the MS. to _via_, in conformity +with VG.] + + * * * * * + + + + +THE SECOND LATIN LIFE OF SAINT CIARAN + + +II. THE ORIGIN AND BIRTH OF CIARAN + +1. A glorious man; and an abbot in life most holy, Queranus, was born +of a father Boecius, of a mother Darercha. This man drew his origin +from the northern part of Ireland, that is, he was of the Aradenses by +race. Now he was so illuminated by divine grace from his boyhood, that +it was clearly apparent of what manner he was destined to be. For he +was as a burning lamp in extraordinary charity, so as to show not only +the warmth of a pious heart and devotion in relieving the necessity +of men, but also an unwearied sympathy for the needs of irrational +animals. And because such a lamp should not be hidden under a bushel, +so from his boyhood he began to sparkle with the marvels of miracles. + + +III. HOW CIARAN RAISED THE STEED OF OENGUS FROM DEATH + +2. For when the horse of the son of the king of that territory +perished with a sudden death, and the young man was much grieved at +its fall, there appeared to him in dreams a man of venerable and +shining countenance, who forbade him to be grieved for the death of +the horse, saying unto him, "Call," said he, "the holy boy Keranus, +and let him pour water into the mouth of thy horse, and sprinkle its +forehead, and it shall revive. And thou shalt endow him with due +reward for its resurrection." + +When the king's son had wakened from sleep, he sent for the boy +Keranus that he should come to him; who, when he made his presence +known, and heard the dream throughout, according to what the angel +taught him, sprinkled the horse with holy water and raised it from +death. When this great miracle was seen, the king of that territory +made over to Saint Keranus a fertile and spacious field in honour of +Omnipotent God, in Whose Name his horse was resurrected. + + +IV. HOW CIARAN TURNED WATER INTO HONEY + +3. Moreover it fell out on a certain day that the mother of Keranus +himself found fault with him, for that he did not bring wild honey +such as the other boys were wont to carry to their parents. When the +beloved of God and men heard this, he raised his thoughts to the Boy +who was subject to His parents, and blessed water, brought from a +neighbouring spring, in His Name who is able to draw honey from the +rock, and oil from the hardest stone; and presently that water is +changed, with the help of God, into the sweetest honey, and so it is +brought to his mother. This honey his parents sent to Saint Dermicius +the deacon, surnamed Iustus, who baptized him. + + +XVII. HOW CIARAN WENT WITH HIS COW TO THE SCHOOL OF FINDIAN + +4. Now when the rudiments of letters had been read [with him] by the +saint aforesaid, he proposed to go to the blessed abbey of Cluayn +Hirard for instruction. And as he wished to fulfil in deed what he had +begun to conceive of in his mind, he asked a cow of his parents for +his sustenance. But when his mother would not grant his petition, the +Heavenly Father, Who loveth those whom He regardeth as a mother her +son, did not tarry to fulfil the desire of his beloved. For a milch +cow, together with her calf, followed him as though she had been +driven after him by her herdsman. + +When he had come to the sacred college of Saint Fynnianus, they all +had no small joy at his arrival. But the cow, which had followed him, +was pastured along with her calf, nor did it [the calf] attempt +to touch the udders of its mother without permission. Keranus so +separated and divided its pastures, that the mother would only lick +the calf, and would not offer to suckle it. Now the milk of that cow +was rich in such abundance that, divided daily, it would supply a +sufficiency of provision for twelve men. + +But the holy youth Keranus, deeply occupied with the sacred Scripture, +shone in holiness and wisdom among his fellow-students as a brilliant +star among the other stars. For he was filled with the fragrance of +perfect charity, with moral worth, with holiness of life, and with +sweetness of humility, gracious, honourable, and admirable to present +and to absent. + + +XXVI. HOW CIARAN FREED A WOMAN FROM SERVITUDE + +5. One day he made his way to a king, Tuathlus by name, to intercede +for the liberation of a certain bond-maid. When he besought the king +fervently for her, and _he_ rejected the prayers of the servant of God +as though they were ravings, he thought out a new method of liberating +her, and determined that he himself should serve the king in her +place. Now when he was coming to the house in which the girl was +grinding, the doors which were shut opened to him. Entering, he showed +himself a second Bishop Paulinus to her. Without delay the king +freed her, and further presented his vesture to the servant of God. +Receiving this, he forthwith distributed it to the poor. + + +XXIV. THE STORY OF THE MILL AND THE BAILIFF'S DAUGHTER _(abstract +only)_ + +6. It fell out one night that the eminent doctor Finnianus sent him +with grain of wheat to the mill. Now a certain kingling who lived +near, learning that one of the disciples of the man of God had come +thither, sent him flesh and ale by a servant. When they had presented +the gift of such a man, he answered, "That it may be common," said he, +"to the brethren, cast it all on the surface of the mill." When the +messenger had done this, it was all turned into wheat. When he heard +this, the king gave him the steading in which he was dwelling, with +all his goods, in perpetuity: but Keranus made it over to his master, +for a monastery was afterwards erected there. But the bread made +of that grain tasted to the brethren like flesh and ale, and so it +refreshed them. + + +XXX. THE ADVENTURE OF THE ROBBERS OF LOCH ERNE + +7. Now when a space of time had passed, the licence and benediction of +his master having been obtained, he made his way to Saint Nynnidus who +was dwelling in a wood _(sic)_ of Loch Erny. Now when he had arrived +he was received with great joy and unfeigned love. As he was daily +becoming perfect in the discipline of manners and of virtue, on a +certain day, as one truly obedient, he went forth to the groves hard +by with brethren to cut timber. For it was a custom in that sacred +college, that three monks, with an elder, always went out in +prescribed order to transport timber. As the others were cutting wood, +he by himself, as was his wont, was intent on prayer to God. Meanwhile +certain wicked robbers, ferried over in a boat to that island, fell +upon the aforesaid brethren and slew them, and bore away their heads. +But Keranus, not hearing the sound of his companions hacking, was +surprised, and in wonder he hurried to the place where he had left +them labouring. When he saw what had been done to the brethren he +heaved heavy sighs and was deeply grieved; and he followed the +murderers by their track, and found them in the harbour, sweating to +carry their boat in the harbour to the water, but unable to do so. For +God so fastened their skiff to the land that by no means could they +remove it. So being unable to resist the will of the All-Powerful, +they beseech as suppliants pardon of the man of God, then present. +Mindful of his Master as He prayed for the Jews who were crucifying +Him, he, a holy one, poured forth prayers for them, unworthy as they +were, to the Fount of Piety; and strengthened by the virtue of his +prayer, they were able to convey their boat quite easily to the water. +In payment for this benefit he obtained from the robbers the heads of +his brethren. When he had received these, he made his way back to the +place where their bodies had been lying, and fervently asked of God +to show forth His omnipotence in the resuscitation of His servants in +this life. Wondrous is what I relate, but in the truth of fact most +manifest. He fitted the heads to the bodies, and recalled them to life +by the virtue of the holy prayer--nay, rather, what is more correct, +he obtained their recall. These, thus marvellously resuscitated, bore +timber back to the monastery. But so long as they lived they bore the +scars of the wounds on their necks. + + +IX. HOW CIARAN RESTORED A CALF WHICH A WOLF HAD DEVOURED + +8. At another time when he was keeping the herds of his parents in +a certain place, a cow gave birth to a calf in his presence. But a +[hound], altogether wasted with leanness, came, desiring to fill [his +belly] with whatso falleth from the body of the mother with the calf, +and stood before the dutiful shepherd. To which he said, "Eat, +poor wretch, yonder calf, for great is thy need of it." The hound, +fulfilling the commands of Queranus, devoured the calf down to the +bones. But as Queranus returned with the kine to the house, that one, +recalling her calf to memory, was running hither and thither, lowing; +and the mother of Queranus, recognising the cause of the lowing, said +with indignation to the boy, "Quiranus, restore the calf, though it be +burnt with fire or drowned with water." But he, obeying his mother's +commands, making his way to the place where the calf had been +devoured, collected its bones and resuscitated the calf. + + +V. HOW CIARAN WAS DELIVERED FROM A HOUND + +9. At a certain time, when he was passing along a road, certain men +spurred by a malignant spirit incited a most savage dog to do him a +hurt. But Queranus, trusting in his Lord, fortified himself with the +shield of devout prayer, and said, "Deliver not to beasts the souls of +them that trust in Thee, O Lord": and soon that dog died. + + +XXXI. HOW CIARAN FLOATED A FIREBRAND ON THE LAKE + +10. At another time when he was left alone in that island, he heard a +poor man in the harbour asking that fire be given to him. For it +was now the time of cold: but he had no boat whereby to satisfy the +petition of the poor man, though much he desired to do so. And because +charity suffereth all things, he cast a burning firebrand into the +lake, and the heat of love that sent it prevailing over the waters, it +came to the poor man. + + +XXXII. CIARAN IN ARAN + +11. Now when the man of God had spent a certain time there, with the +licence of Nynnidus he hastened to Saint Endeus, abbot in Ara; who +was filled with no small joy at his coming. Now on a certain night he +dreamed that he had seen beside the bank of the great river Synan a +great leafy and fruitful tree which over-shadowed all Ireland. Which +dream he related to blessed Endeus on the following day. But Endeus +himself bore witness that he had seen the same vision that night, +which vision Endeus interpreted: "The tree," he said, "thou art it, +who shalt be great before God and men, and honourable throughout all +Ireland; because she is protected from demons and from other perils +by the shadow of thy help and grace, as under the shadow of a +health-giving tree. Many near and far shall the fruit of thy works +advantage. Wherefore according to the decree of God who revealeth +secrets, depart to the place that hath been shown thee before, and +there abide, according to the grace given thee of God." Comforted by +the interpretation of this vision, in true obedience he obeyed the +command of Saint Endeus his spiritual father. + + +XXXIV. HOW CIARAN VISITED SENAN + +12. And having set forth on the way he found in his journey a poor +man, to whom, as he asked an alms of him, he made over his cloak. And +when he had arrived at the island of Cathacus, blessed Senanus learnt +of his arrival, the Spirit revealing it to him, and coming to meet him +he said as though smiling, "Is it not shame for a presbyter to journey +without a cloak?" For Senanus in the spirit knew how he had given it +to a poor man. And so he came to meet him with a cloak. And Keranus +said, "My elder," said he, "beareth a cloak for me under his vesture." + + +XXXV. CIARAN IN ISEL + +13. When he had received it and returned thanks to the giver, he came +for sacred converse to the cell of his brother Luctigernnus, where +also was his other brother, Odranus by name. There for some time he +prolonged his sojourn, and was guest-master. Now one day when he was +reading in the open air in the cemetery, guests came unexpectedly, +whom he led to the guest-house, having left his book open in +forgetfulness: and he washed their feet with devotion, and did the +other services necessary for them, for the sake of Christ. Meanwhile, +when the night darkness had fallen, there was a great rain. But He Who +bedewed the fleece of Gideon, but afterwards kept it untouched by the +dew, so preserved the book of holy Keranus, open though it was, from +the rushing waters, that not a drop fell upon it. + + +XXXVI. THE REMOVAL OF THE LAKE + +14. Near to the monastery in which the man of God was then staying, +there was an island, which certain worldly men inhabited, whose uproar +used greatly to disturb the men of God. Whence it happened that +blessed Keranus, compelled by their disquietude, made his way to the +lake, and giving himself up wholly to prayer, succeeded in obtaining +the removal of those who were distressing the servants of God. For +when he ceased from prayer, behold, suddenly the island with the lake +and the inhabitants withdrew to a remote place, so that by no means +could its inhabitants disturb the friends of the Most High. For this +miracle was done in His Name Who overturned Sodom on account of the +sin of its inhabitants, and consumed it with fire. The traces of that +lake, where it formerly was, still exist. + + +XXXVIII. CIARAN IN INIS AINGIN + +15. As the man of God was distributing the goods of the monastery for +the use of the poor, his brethren complaining of this and coming to +him inconsiderately, said, "Depart," said they, "from us, for we +cannot live together." To whom agreeing, and bidding farewell in the +Lord, he transferred himself to an island by name Angina. A monastery +having been founded in this island, many hastening from all sides, +attracted by the fame of his holiness, submitted to the service of +God. Ordering them under strict rules, by face and by habit, by speech +and by life, he showed himself as an example to them. For he was as +an eagle inciting its young to fly, in respect to sublimity of +contemplation; but he lived as the least of them in brotherly +humility. For he was in spiritual meditations attached to the highest +things; yet so much did he stoop to feeble weakness that he seemed as +though he tended towards the lowliest things. He was also perfect +in faith, fervent in charity, rejoicing in hope, gentle of heart, +courteous of speech, patient and long-suffering, kindly in +hospitality, ever diligent in works of piety, benign, gentle, +peaceful, sober, and quiet. To summarise many things in one short +sentence, he was garnished with the ornament of all the virtues. +Expending a care zealous for these and the like matters--the care of +Mary for contemplation, and of Martha for the dispensing of things +temporal--he fulfilled his duty in ordered succession. Nor could the +light of such and so great a lantern be hidden under a bushel: but +it glittered with light, all around, wheresoever it abundantly +illuminated the world with the outpoured glory of its grace. + + +XXXIX. THE COMING OF OENNA + +16. He was nevertheless inspired with a spirit of prophecy, which +appears from the preceding and the following examples. For on a +certain day the voice of one asking for ferrying had struck on his +ears. Then he said to the brethren, "I hear," said he, "the voice of +him whom God will set over you as abbot. Go, therefore, and fetch +him." So they hastened; and coming to the harbour, they found an +unlettered youth. Not caring to lead him to the holy man, they +returned and declared that they had found no one, save an unlettered +youth who was wandering as a vagabond in the woods. But Saint Queranus +said, "Lead him hither," said he, "and despise not your future +pastor." Who being led in, by the inspiration of God and by the +instruction of the holy man, took on him the habit of religion, and +duly learned his letters. For he is Saint Oenius, a man of venerable +life; and, as the saint prophesied beforehand, he was duly set over +the brethren. + + +XLI. HOW CIARAN WENT FROM INIS AINGHIN TO CLONMACNOIS + +17. At length, when some time had passed, a holy man by name +Dompnanus, of Mumonia by race, came to visit the man of God. When +Saint Keranus enquired of him the cause of his coming, he replied +that he wished to have a place in which he could serve the Lord in +security. But Saint Keranus, seeking not his own, but the things of +Jesus Christ, said, "Here," said he, "dwell thou, and I with God's +guidance shall seek a place of habitation elsewhere." Finally, the +sacred community accompanying him, he made his way to the place +foreshown him of God, in which, when the famous and renowned monastery +which is to-day called the city of Cluayn was built, he himself +illuminated the world, like the sun, with the light of famous +miracles. + + +XLIV. CIARAN AND THE WINE + +18. Of the multitude of these miracles we add some here. One time, +when the brethren, labouring in the harvest, were oppressed with +peril of thirst, they sent to holy Father Queranus that they might be +refreshed by the blessing of water. To these, through the servants, he +said: "Choose ye," said he, "one of two things; either that ye be now +revived with water, or that those who are to inhabit this place after +you be blessed with the things of this world." But they answering +said: "We choose," said they, "that those who come after us may abound +in temporal goods, and that we may have the reward of long-suffering +in heaven." And so, rejoicing in the hope of the things to come, they +abstained from drinking, though they were in great need of it. + +But in the evening when they were returning home, the tender father, +having compassion on the weariness of the labourers, blessed a vessel +filled with water: and now renewing the holy miracle in Cana of +Galilee, he changed the water into the best wine. By this wine they, +fainting from thirst, were revived; and revived in faith by the +manifestation of an unwonted miracle, they gave praises to God +Almighty. For the taste of this miraculous wine was more grateful than +was wont, and its odour scented the thumb of the wine-drawer so long +as he survived. + + +XLVI. HOW AN INSULT TO CIARAN WAS AVERTED + +19. One day when he was going on a way, most infamous robbers, +seizing him, began to shave the head of the blessed man. But what the +frowardness of man wished to efface, the divine benevolence changed to +the manifestation of a mighty miracle. For in the place of the +shaved hairs other hairs grew forthwith. The robbers, thrown into +consternation by this miracle, were changed to the way of truth, and +at length, serving in the divine army under so great a leader, they +finished their life in holy conversation. + + +XLVII. HOW CIARAN WAS SAVED FROM SHAME + +20. At another time when the good shepherd was feeding his flocks, +three poor men met him. To the first of these he made over his cape, +to the second his cloak, to the third his tunic. But when they were +going away there arrived certain men, leaders of a worldly life. As he +was ashamed to be seen of these without raiment, the Lord Who helpeth +in need so surrounded him with water that except his head no part of +him could they see. But after these men had passed by the water soon +disappeared. + + +XLVIII. HOW A MAN WAS SAVED FROM ROBBERS + +21. After this when some time had passed, certain companions of the +devil were trying to slay a man who dwelt near his monastery: whom, +when the blessed man prayed for him, God marvellously rescued. For +when they were slaughtering the man, they were striking on a stone +statue. The robbers, when at last they perceived this, being pricked +in the heart, hasten to the shepherd of souls, Queranus: they humbly +acknowledge their crime; and, amending their way of life, they served +faithfully under the yoke of Christ until death. + + +XLIX. THE DEATH OF CIARAN + +22. The most glorious soldier of Christ, shining with these and many +other [miracles], like the luminary which presides over the day, as he +reached the setting of his natural course, approached it, seized with +grievous sickness. But because he who shall have endured unto the end +shall be saved, so the champion of Christ, not only strengthening +himself in the battle of this conflict, but also calling on souls to +conquer, caused the stone, on which, supporting his head, he was wont +until then to concede a little sleep to his body, to be placed even +under his shoulders; then raising his holy hand he blessed the +brethren, and, fortified by reception of the viaticum of salvation, +gave back his soul to heaven. For as that blessed soul departed from +the body, the choirs of angels with hymns and songs received it into +the glory of God. + + +LI. THE EARTH OF CIARAN'S TOMB DELIVERS COLUM CILLE FROM A WHIRLPOOL + +23. Also, when the most blessed abbot of Christ, Columba, heard of the +death of Saint Keranus, he composed a notable hymn about him: and he +brought it down with him to the monastery of Cluayn, where, as was +fitting, he was received with hospitality in honour. Now as for the +hymn, the abbot who was then presiding, and the others who had heard +it, lauded it with many lofty praises. But when Saint Columba was +departing thence, he took away with him earth from the sacred grave of +Saint Keranus, knowing in the spirit how useful this would be against +future perils of the sea. For in the part of the sea which bears +towards the monastery of Í, there is a very great danger to those who +cross, partly because of the vehemence of the currents, and partly +because of the narrowness of the sea; so that ships are whirled round +and driven in a circle, and thus are often sunk. For it is rightly +compared to Scylla and Charybdis; I mean that by its grave and +unmitigated dangerousness, evil is there the lot of sailors. When they +were coming to this strait, they suddenly began to glide into it in +their course: and when they looked for nothing but death, and because +they were as though apt to be devoured by the horrible jaws of the +abyss, then Saint Columba taking some of the aforesaid dust that had +been taken from the tomb of blessed Keranus, cast it into that sea. +Then there befell a thing marvellous and worthy of great wonder; for +sooner than it is told, that cruel storm ceased, and accorded them a +quiet passage. Truly do the just live for ever; among whom blessed +Queranus reigneth, the earth or dust of whose sepulchre stilled the +sea, established in the Faith the hearts of those who feared, and +strengthened them to good works. Wherefore blessed Keranus liveth not +only for God, to whom he is inseparably bound, but also for men, on +whom in time of need he bestoweth benefits. + + +A RIME ABOUT HIM + +1. As the mother of Quiaranus sat in a noisy carriage, a wizard heard +the sound and said out to his attendant lads, "See ye who is in the +carriage, for it soundeth under a king." "The wife," say they, "of +Beodus the wright sitteth here." The wizard says: "She shall bear a +king acceptable to all, whose works shall shine like Phoebus in the +sky." The soldier of Christ, Keranus, a temple of the Holy Spirit, +flourished in the virtue of spiritual piety. + +2. He bestowed the sucking calf of a cow on a hound; then his mother +severely upbraided Queranus. He asked the devoured calf from the hound +itself, and presently bearing back its bones he restored it. + +3. The bald head of a royal woman had been made bare by the envy of an +evil concubine; when it was signed in the name of Queranus it shone +adorned with golden hair. + +4. When Queranus was occupied with sacred studies, and asked time that +he might engage himself therein, then the mill is moved for him by +angels. + +5. The gospel text had fallen into a lake, but when time passed, by +the merits of Queranus, a cow brought it back sound from the abyss. + +6. When as a boy he was praying the Lord, and was spending his time in +prayer, fire came from above in the citadel of the pole. The dead boy +descried the lights of life, and the saints glorify the mighty Lord. +Sparkling fire falling from heaven is kindled and forthwith he +completes his especial duty. + +7. To the high and ineffable company of apostles of the heavenly +Jerusalem, the lofty watch-tower, sitting on thrones shining like the +sun, Queranus the holy priest, the eminent messenger of Christ, is +exalted by the heavenly hands of angels, with the happy clans of holy +ones made perfect; whom Thou, Christ, hast sent as a man, an apostle +to the world, glorious in all the latest times. + + * * * * * + + + + +THE THIRD LATIN LIFE OF SAINT CIARAN + + +II. THE ORIGIN AND BIRTH OF CIARAN: THE WIZARD'S PROPHECIES + +1. The blessed and venerable abbot Queranus was born of a noble and +religious stock of the Scots, of a father Beoid, that is Boeus, by +name, who was a cartwright, and of a mother Darerca; of these many +saints were born. This man of God was prophesied of by Saint Patrick, +fifty years before his birth. Moreover when his mother, sitting in +a carriage one day, passed near the house of a certain wizard, the +wizard, hearing the noise of the carriage said in prophecy, "The +carriage soundeth under a king." And when his folk went in surprise to +see the truth of the matter, and beheld no one but the wife of Boeus +in the carriage, they said in mockery, "Lo, the wife of Beoit sitteth +in the carriage." To whom the wizard said, "Not of her do I speak, but +of the son whom she hath in her womb, who shall be a mighty king; and +as the sun blazeth in mid-day, so shall he with miracles shine and +illumine this island." After this, as his father was being burdened +under the taxes of Anmereus, that is Anmirech, leaving his native +region he departed into the territory of the Conactei; and there in +the plain of Ay he begat his blessed son Queranus, who was baptized +and instructed by a certain holy man, Dermicius by name. And the holy +boy, in manners beyond his years, worked many wonders. + + +III. HOW CIARAN RAISED THE STEED OF OENGUS FROM DEATH + +2. So when the horse of the son of the king of that territory died by +accident, he saw in a vision a shining man saying to him, "The holy +boy Quieranus who liveth among you, can quicken thy horse. Present him +with a reward for the health of thy horse, and he shall resuscitate +him." The royal youth, awakened from sleep, went to Queranus, and +prayed him on behalf of the horse. The holy boy, without delay, +blessed water, and when he poured it into the mouth of the horse it +was restored to its former health. And when the king saw what was +done, he made over an excellent field as a reward to Saint Quieranus. + + +IV. HOW CIARAN TURNED WATER INTO HONEY + +3. At another time his mother upbraided him because, though the other +boys collected honey for their mothers, he used to bring her no honey. +But hearkening humbly to his mother, he went to a neighbouring spring, +and carrying thence a vessel full of water, he blessed it, and it was +changed into excellent honey. + + +V. HOW CIARAN WAS DELIVERED FROM A HOUND + +4. On a certain other day some men, spurred by a malignant spirit, +incited a most savage dog to devour the holy man. But Keranus trusting +in the Lord, and fortifying himself with the buckler of prayer, said, +"Deliver not the soul that trusteth in Thee unto beasts"; and soon the +dog died. + + +IX. HOW CIARAN RESTORED A CALF WHICH A WOLF HAD DEVOURED + +5. When at another time he was feeding the herds of his parents, as +men are wont to do,[1] a cow brought forth a calf in his presence. But +there came a hound consumed with leanness, seeking to fill his belly +with what fell from the body of the mother along with the calf; and +moved with compassion he said unto him, "Eat, poor wretch, yonder +calf, for great is thy need of it." The hound fulfilled the commands +of Keranus, and ate the calf to the bones. As Keranus returned home to +the house of his parents with the herds, the cow, recalling the +calf to memory, went running about lowing. The mother of Keranus, +recognising the cause of its lowing, said with indignation to the +boy, "Restore the calf, Keranus, even though it be burnt with fire or +drowned in the sea." But he, obeying his mother, returned to the place +where the calf had been devoured, collected the bones, and carried +them with him and placed them before the mother [_father_, +MS.], asking his God with diligence to hear his prayers for the +resuscitation of the calf. And God hearkened to the holy one, and +resuscitated the calf in the presence of his parents. + + +X. HOW CIARAN WAS DELIVERED FROM ROBBERS + +6. At another time there came robbers to him when he was feeding the +herds of his parents, wishing to slay him, so that they might the more +easily reave what they would. But God had regard to their attempt from +on high, and so multiplied infirmities upon them that they turned in +haste to God. For they were smitten with blindness, nor could they +move hand or foot, till they wrought repentance, and were loosed by +the merit of Saint Keranus: recovering the light of their eyes and the +vigour of their other members. + + +XIV. HOW CIARAN GAVE THE KING'S CAULDRON TO BEGGARS AND WAS ENSLAVED + +7. It happened after this that he gave a cauldron belonging to the +king, as he had nothing else to give to poor folk asking of him an +alms. When the king heard what had been done, he was greatly enraged, +and commanded his people to bring Saint Keranus to him in bonds. When +he was led to the king, he gave sentence that he should be reduced to +servitude, and be set apart for grinding at the quern. But God, having +regard to the humiliation of His servant, caused the mill to be moved +of itself without human hand, and left Ciaran free to chant his +Psalms. After a few days coppersmiths from the land of the Mumunienses +brought three cooking-pots with them, and offered them to Saint +Keranus. Giving thanks for these to God, he was delivered from the +yoke of servitude. + + +XXIII. THE BLESSING OF CIARAN'S FOOD + +8. When on a certain day he was journeying alone, and the time of +partaking of food had come, seeking one to bless for him he said +"_Benedic._" And as no one answered, he departed, fasting. On the +following day, seeking one to bless and finding him not, he went on +fasting in like manner. On the third day he went forth fasting, +and being weary with the journey he lay down; and when he asked a +benediction as was customary, a voice came from heaven and blessed his +meal, and so, eating and giving thanks, he completed his journey. + + +XV. HOW CIARAN REPROVED HIS MOTHER + +9. One time when he was coming from the fields to the house certain +strangers met him; and when he had asked them whence they had come, +they said, "From the house of Boetius the wright." And when he had +again asked them how they had been refreshed there, they answered, +"Not only got we no food, but the woman of the house heaped insults +and abuse upon us." But he, fired with the flames of charity, went to +his father's house, and cast whatsoever of food he found there into +the mud, thinking that what was not offered to Christ, and that in +which the pleasure of the devil was wrought, was corrupt and unclean +and should not be eaten of any. + + +XVI. THE BREAKING OF THE CARRIAGE-AXLE + +10. At another time when with his father he was sitting in a carriage, +the axle of the carriage broke in two; but yet for the whole day they +continued their journey safely, without any mishap. + + +XVII. HOW CIARAN WENT WITH HIS COW TO THE SCHOOL OF FINDIAN + +11. After these things, having heard the renown of the holiness and +sound doctrine of Saint Finnianus of Cluayn Hyrart, he desired to +hasten to him as to a living fountain, and asked of his mother a cow, +to yield him the food necessary to sustain life. When his mother +refused his request, he went to the kine of his mother, trusting in +his God, and blessed one of them in the name of God; and the cow, by +the favour of God, mindful of the blessing of the man of God, followed +him with her calf till he had arrived at the church of the man of God +Fynnianus. When the man of God arrived at the place of his desire, he +drew a dividing-line with his rod between the cow and the calf, in +the name of Him who set a boundary to the waters that they should not +transgress their limit, and this they did not cross till they were +permitted. The milk of that cow was sufficient for twelve men every +day. + + +XVIII. THE ANGELS GRIND FOR CIARAN + +12. At that time there were twelve very holy and reverend men reading +in that school, and each of them on his day ground at the quern with +his own hand, as was customary. But in the day of Saint Keranus the +angels of God used to turn the quern for him. + + +XXX. THE ADVENTURE OF THE ROBBERS OF LOCH ERNE + +13. At another time, when blessed Keranus had been in an island +situated in Loch Eirne, in the school of a holy man; and it was a +custom with the saints that three men should go out with an elder to +bring in timber; it was the lot of Saint Keranus to go to the forest +with three monks to cut timber. And when he was praying apart and the +others were cutting wood, robbers came and slew those three monks, and +cut off and carried away their heads with them. Saint Keranus, not +hearing the sound of those who were hacking and hewing timber, +returned from the place of prayer and found his three companions slain +and decapitated. But the man of God, though first he grieved sorely +over this deed, yet, recovering his power from Him Who deserteth not +His own in their necessity, hastened after the murderers, and found +them sweating to drag a little boat down to the water. But it was +wondrously contrived that the skiff should weigh most heavily, like +a ship, and with this their bodily strength wholly failed them. Then +they turned themselves to the holy man, and begging pardon of him, +they obtained it in mercy. And when as a price for their restored +strength he obtained the heads of his companions from the robbers, he +ran with them to the place where the bodies of the martyrs were lying, +placed each of them respectively at the junction with its body, and +restored them to life from death in the Name of the Holy Trinity. +And as a sign of this unwonted miracle, so long as they lived there +remained a blood-marked circle round their necks, that thereby +the Faithful should be strengthened in the Faith and the infidels +confuted. It endeth; Amen. + + +[Footnote 1: _More humano_: but is this an error for _in quodam +loco_?] + + * * * * * + + + + +THE IRISH LIFE OF SAINT CIARAN + + +I. THE HOMILETIC INTRODUCTION + +1. _Omnia quaecumque uultis ut faciant homines uobis, ita et uos +faciatis illis, haec est enim lex et prophetae:_ "Every good thing +that ye wish to be done unto you by men, let it be likewise that ye do +to them, for that is Law and Prophecy." + +Now He Who prohibiteth every evil, Who proclaimeth every good, Who +reconcileth God and man, Jesus Christ Son of the Living God, the +Saviour of the whole world, He it is Who spake these words; to teach +His apostles and His disciples and the whole Church concerning the +covenant[1] of charity; that men should do of good and of charity to +their neighbour as much as they would do unto themselves. To that end +saith Jesus, _Omnia quaecumque uultis_. Now Matthew son of Alphaeus, +the eminent sage of the Hebrews, one of the four who expounded the +Gospel of the Lord, he it is who wrote these words in the heart of his +Gospel, saying after his Master Jesus, _Omnia quaecumque_. + +_Si ergo uos, cum sitis mali, nostis bona data dare filiis uestris, +quanto magis Pater uester celestis dabit bona petentibus Se:_[2] That +is, "If ye being men _[sic]_ give good gifts to your children, much +more shall the Heavenly Father give good to His children who ask +Him." It is after these words that Jesus spake this counsel, _Omnia +quaecumque,_ etc. For Law and Prophecy command us to give love to God +and to the neighbour. _Finis enim precepti caritas est, quia caritas +propria et specialis uirtus est Christianorum. Nam caeterae uirtutes +bonis et malis possunt esse communes; caritatem autem habere nisi +perfecti non possunt. Vnde Iesus ait, "In hoc cognoscent omnes quod +discipuli Mei estis, si dilexeritis inuicem."_ "For the roof and +summit of divine doctrine is charity, because charity is the especial +virtue of the Christians. For the other virtues may belong to good and +to evil men alike; but none hath charity save good men only. Wherefore +Jesus saith, 'Hereby shall all men recognise that ye are of My folk, +if each of you loveth his fellow as I have loved you.'"[3] _Et iterum +dixit Iesus: Hoc est preceptum meum ut diligatis inuicem sicut dilexi +uos._ "And thus said Jesus further: 'This is my counsel to you, that +each of you love his fellow as I have loved you.'" + +Many of the children of life, apostles and disciples of the Lord, have +thenceforward fulfilled with zeal and with piety the counsel that +Jesus gave them as to fulfilling charity; as _he_ fulfilled and loved +charity especially beyond all virtues, to wit the noble glorious +apostle, the father confessor, the spark-flashing, the man through +whom the west of the world shone with signs and wonders, with virtues +and with good deeds, _Sanctus Ciaranus sacerdos et apostolus Dei_, the +archpresbyter and apostle Saint Ciaran, son of the wright. Now he was +son of the Wright Who formed heaven and earth with all that in them +is, according to his heavenly genealogy; and son of the wright who +used to frame carriages and all other handiworks beside, according to +his earthly genealogy. + +The date which the Faithful honour as the feast-day of this noble one +is the fifth of the ides of September according to the day of the +solar month, and this day to-day according to the day of the week. + +Accordingly I shall relate a short memoir of the signs and wonders of +that devout one, for a delight of soul to the Faithful; and of his +earthly generation, and of his mode of life,[4] and of the perfection +which he gave to his victorious course in the earth. A man held +greatly in honour of the Lord was this man. A man for whom God +reserved his monastery, fifty years before his birth; a man whom +Christ accounteth in the order of apostles in this world, as Colum +Cille said-- + + _Quem Tu Christe apostolum mundo misisti hominem._ + +A lamp was he, shining with the light of wisdom and doctrine, as Colum +Cille said-- + + _Lucerna huius insulae lucens luce mirabili._ + +A man who established a cathedral from which was drawn the +effectiveness of rule, and wisdom, and doctrine, for all the churches +of Ireland, as the same man of learning said-- + + _Custodiantur regmina adcessione edita Diuulgata per omnia + sanctorum monasteria_[5]-- + +that is, "Let the rules and doctrines and customs which have been +received from the master, from Ciaran, be kept by the elders of these +monasteries; thus, these are the rules and customs that have been +distributed and received of all the monasteries of saints of Ireland." +For it is from her [Clonmacnois] that are carried rules and precepts +throughout Ireland. + +He is a man whom the Lord accounteth of the order of chief prophets in +this world, as the same prophet said-- + + _Propheta qui nouissimus fuerit praesagminibus,_[6] + +for it was by reason of his nobility and his reverence before the Lord +that he was foretold of prophets long before his birth, as Isaac was +foretold, and John the Baptist, and Jesus, which is something yet +nobler.[7] First Patrick son of Calpurn prophesied of him in Cruachan +Aigli, after the tree had closed around his relics in the place where +that settlement is now. Brigit prophesied of him when she saw the +fire and the angel, fifty years before Ciaran, in the place where the +Crosses of Brigit are to-day. Becc mac De prophesied, saying there-- + + Son of the wright + with choruses, with choirs, + In comely cloak, + with chariots, with chants. + +Colum Cille prophesied in Ard Abla to Aed son of Brandub (or of +Brenainn). + + +II. THE ORIGIN AND BIRTH OF CIARAN: THE WIZARD'S PROPHECIES + +2. Now this is the genealogy of Ciaran-- + + + Ciaran, son of Lairne, son of Bresal, son of + Beoit " Cuiltre " Dega " + Olchan " Gluinech " Reo-soirche, son of + Dichu " Coirpre " Reo-doirche " + Corc " Lug " Tigernmas " + Cuindiu " Meidle " Follach " + Cuinnid " Dub " Eithrial " + Fiac " Lugna " Irel the prophet, son of + Mael-Catrach, son of Feidlimid " Eremon " + Laire " Echu " Mil of Spain. + + + +Beoit son of Olchan of the Latharna of Mag Molt of the Ulaid was +earthly father of Ciaran. Darerca daughter of Ercan son of Buachall +was his mother, as Ciaran said-- + + Mother mine, a woman good, + she Darerca hight; + Father, of Molt's Latharna + he was Beoit the wright. + +Of the Ciarraige of Irluachra was his mother, that is, more +especially, of the Glasraige. Glas the Poet was her grandfather. Now +this was the cause of the coming together of those twain. When +Beoit went to visit his brethren who were in the territory of Cenel +Fiachrach, and when he saw the maiden Darerca before him, he asked for +her of her [friends and her][8] parents, so that she was given him to +wife. Thereafter she bore five sons to him, and this is the order in +which they were born: Lucoll her firstborn, Donnan the second, Ciaran +the third, Odran the fourth, Cronan the fifth--he was a deacon, but +the other four sons were archpresbyters. Furthermore she bore three +daughters to him; two of them were virgins, to wit Lugbec and Rathbeo; +Pata was the third daughter, and she was a pious widow. These are the +graveyards wherein are the relics of those saints; Lucholl and Odran +in Isel Chiarain, Donnan and Ciaran in Cluain maccu Nois, Cronan the +deacon and Beoit and the three daughters in _Tech meic in tSaeir_. + +Now there was an impious king in the land of Ui Neill at that time, +Ainmire son of Colgan his name. He impressed the tribelands and the +septs under a grievous tax. So Beoit went, a-fleeing from that king, +into the land of the Connachta, to Cremthann son of Lugaid son of +Dallan King of Ireland, to Raith Cremthainn in Mag Ai. The day on +which Ciaran was conceived was the sixth of the calends of June, and +he was born on the sixth of the calends of March. + +The birth of Ciaran was prophesied by Lugbrann the wizard of the +aforesaid king. The wizard _dixit_-- + + Oengus' steed he made alive, + while he yet in cradle rested; + God this marvel did contrive, + by Ciaran, in swathing vested. + +One day when the wizard heard the sound of the carriage [he spake +thus: "See, lads," said he, "who is in the carriage][9]--for here is +the sound of a carriage that bears a king." When the lads went out +they saw no one save Beoit and Darerca in the carriage. When the lads +mocked the wizard, thus spake he: "The child who is in the womb of +the woman," said he, "shall be a great king: as the sun shineth among +the stars of heaven, so shall he shine, in signs and wonders that +cannot be related, upon the earth." + +Thereafter was Saint Ciaran born, in Mag Ai at Raith Cremthainn. He +was baptized by deacon Iustus, for it was fitting that the true one +should be baptized by a True One. + + +III. HOW CIARAN RAISED THE STEED OF OENGUS FROM DEATH + +3. A certain day the horse of Oengus son of Cremthann died, and he +had great sadness because of the death of his horse. Now when Oengus +slumbered, an angel of God appeared to him in a dream, and thus he +spake with him: "Ciaran son of the wright shall come, and shall raise +thy horse for thee." And this was fulfilled, for Ciaran came at the +word of the angel, and blessed water, and it was put over the horse, +and the horse arose from death forthwith. Then Oengus gifted a great +land to God and to Ciaran in return for the raising of the horse; +Tir-na Gabrai is the name of the land. + + +IV. HOW CIARAN TURNED WATER INTO HONEY + +4. A certain day his mother upbraided him. "The little village lads," +said she, "bring with them honey out from the combs to their folks, +but thou bringest it never to us." When Ciaran heard that, he went to +a certain spring, and he fills his vessel from it, and blesses it: so +that it became choice honey, and he gives that honey to his mother; so +she was thankful. That is the honey which was given to deacon Uis (= +Iustus) as a fee for baptizing him. + + +V. HOW CIARAN WAS DELIVERED FROM A HOUND + +5. A certain day evil men incited a savage hound against Ciaran, to +tear him. When Ciaran saw the hound, he sang this verse: _Ne tradas +bestiis animam confitentem tibi._ And when he said this the hound fell +forthwith and did not rise again. + + +VI. HOW CIARAN AND HIS INSTRUCTOR CONVERSED THOUGH DISTANT FROM ONE +ANOTHER + +6. This was the labour that his parents used to lay upon him, namely, +herding, after the likeness of David son of Jesse, and of Jacob, +and of the elders thenceforth, for God knew that he would be a wise +shepherd of great flocks, that is, the flocks of the Faithful. +Thereafter a marvellous thing took place at Raith Cremthainn in Mag +Ai: he was keeping the flocks of [his parents at Raith Cremthainn, and +there was dwelling][10] his tutor, deacon Uis, at Fidharta, and there +was a long space between them: yet he used to hear what his tutor was +saying as though they were side by side. + + +VII. CIARAN AND THE FOX + +7. Then there came a fox to Ciaran from out the wood, and behaved +tamely with him. It would often visit him, so that he bade it do him +a service, namely, to carry his book of Psalms between him and his +teacher, deacon Uis. For when he would say in Fidharta, "Say this +in the Name of the Father, and of the Son, and of the Holy Spirit," +Ciaran would hear in Raith Cremthainn, from that on to the end of the +lesson; and the fox would be awaiting the lesson obediently till its +writing on wax was completed, and thereafter he would carry it with +him to Ciaran.[11] + +Once on a time his natural treacherousness broke forth in the fox, and +he began to eat the book: for he was greedy for the leather that was +bound around the book outside. While he was eating the book, there +came Oengus son of Cremthann with kernes and with hounds, so that they +chased him, and he found no sanctuary till he came under the cloak of +Ciaran. The name of God and Ciaran's were magnified by the rescue of +the book from the fox and by the rescue of the fox from the hounds. +The book is what is now called the "Tablet of Ciaran." + +Most consonant with these things is it for evil men who are near to +the Church, and who profit by the advantages of the Church--communion, +and baptism, and food, and teaching--and withal stay not from +persecuting the Church, until there come upon themselves the +persecution of some king, or mortality, or a disease unknown: and then +they needs must flee under the protection of the Church, as the fox +went under the cloak of Ciaran![12] + + +VIII. HOW CIARAN SPOILED HIS MOTHER'S DYE + +8. A certain day the mother of Ciaran was making blue dye, and she +had reached the point of putting the garments therein. Then said his +mother to him, "Get thee out, Ciaran." For they thought it unbecoming +that males should be in the house when garments were being dyed. "May +there be a dun stripe upon them!" said Ciaran. Of all the garments +that were put into the dye, there was not one that had not a dun +stripe upon it. The dye is prepared again, and his mother said, "Go +out, Ciaran, this time, and now, Ciaran, let there be no dun stripe." +Then he said-- + + Alleluia Domine! + White my mother's dye let be! + When in my hand it's gone, + Be it white as bone! + When boiling it is stirred, + Be it white as curd! + +Accordingly every garment that was placed therein was of a uniform +whiteness. For the third time is the dye made. "Ciaran," said his +mother, "hurt me not the dye now, but let it receive a blessing from +thee." When Ciaran blessed the dye, never was dye made so good, before +or since; for though all the garments of Cenel Fiachrach (_sic_) were +placed in its _iarcain_, it would turn them blue; and at the last it +turned blue the dogs and the cats and the trees that came in contact +with it. + + +IX. HOW CIARAN RESTORED A CALF WHICH A WOLF HAD DEVOURED + +9. Once he was tending kine. A miserable wolf came to him. Now this +was a habitual expression with him, "Mercy on us." [He said to the +wolf in compassion][13] "Rise and devour the calf and break or eat not +its bones." The wolf went and did so. When the cow lowed a-seeking the +calf, his mother spake thus to him: "Tell me, Ciaran, where is the +calf of this cow? Let the calf be restored by thee, whatsoever death +it has died." Ciaran went to the place where the wolf had devoured the +calf, and collected the bones of the calf, and brought them before the +cow, and the calf arose and stood up. _Ut dixit_-- + + One day when, assiduously + Ciaran the kine was havening, + He a calf for charity + Gave to a wolf ravening.[14] + + +X. HOW CIARAN WAS DELIVERED FROM ROBBERS + +10. A certain day there came robbers from Ui Failge to slay people [in +the land][15] of Cenel Fiachach, and they found Saint Ciaran a-reading +with his herds; and they went forward to slay him. But they were +smitten with blindness, and could stir neither foot nor hand, till +they wrought repentance, and were loosed by the word of God and of +Ciaran. + + +XIV. HOW CIARAN GAVE THE KING'S CAULDRON TO BEGGARS AND WAS ENSLAVED + +11. Another time his father sent him to present a cauldron to +the king, even to Furban. There met him poor men on the way, and +[Ciaran][16] gifts the king's cauldron to them. So he was put in bonds +then, and slavery was imposed on him at the king's hands; and this was +the labour put upon him, to grind at the quern. Then great marvels +came to pass, for when he went to grind at the quern, it would turn of +itself, and did so continually. They were the angels of the Lord who +used to grind for his sake. Not long thereafter there came smiths from +the lands of Muma, with three cauldrons for Ciaran as an alms, and +thus was Ciaran delivered from servitude to the king. + + +XVII. HOW CIARAN WENT WITH HIS COW TO THE SCHOOL OF FINDIAN + +12. Now after those things Ciaran thought it time to go a-schooling +to Findian of Cluain Iraird, to learn wisdom. He begged a cow of his +mother and of his father, to take it with him to serve him.[17] His +mother said that she would not give it him. He blessed one of the +kine, to wit the Dun Cow of Ciaran, as she was called thenceforward, +and she went with her calf after Ciaran thence to Cluain Iraird. +Afterwards he drew a line with his staff between them, for between +them there was no fence, and the cow used to lick the calf and neither +of them transgressed the mark. Now the milk of that cow used to be +divided between the twelve bishops with their folk and their guests, +and it was sufficient for them; _ut dixit_, + + Ciaran's Dun was wont to feed, + three times fifty men in all; + Guests and sick folk in their need, + in soller and in dining-hall. + +The hide of the Dun is in Clonmacnois, and whatsoever soul parteth +from its body from that hide [hath no portion in hell, and][18] +dwelleth in eternal life. + + +XVIII. THE ANGELS GRIND FOR CIARAN + +13. Now there were the twelve bishops[19] of Ireland in the school of +Findian in Cluain Iraird, _ut dixit_, + + Two Findians, holy Colums two, + Ciaran, Cainnech, Comgall fair; + Two Brenainns, Ruadan bright of hue, + Ninned, Mo-Bi, Mac Natfraeich there. + +This was their rule, that every bishop[19] should grind at the quern +on his day. But angels used to grind at the quern for Ciaran's sake on +the day that was his. + + +XIX. CIARAN AND THE KING'S DAUGHTER + +14. The daughter of the King of Cualu was brought once upon a time +to Findian to read her Psalms, after offering her virginity to God. +Findian committed the maiden to Ciaran, so that it was with him that +she used to read her Psalms. Now Ciaran saw naught of the body of +the maiden, so long as they were together, save her feet only. As is +verified in the stanza-- + + A maid, rich in stateliness + with Ciaran there was reading; + Of her form or shapeliness, + he was all unheeding.[20] + + +XX. HOW CIARAN HEALED THE LEPERS + +15. There came then twelve lepers to Findian for their healing. +Findian sent them to Ciaran. Ciaran welcomed them, and went with them +westward from the cell, and tears a sod from the ground, so that a +stream of pure water breaks forth from thence. He poured three waves +of the water over each of them, so that they were healed forthwith. + + +XXI. CIARAN AND THE STAG + +16. Further, into that school there used to come a stag to Ciaran, and +he would place his book on the horns of the stag. One day there Ciaran +heard the bell. He arose suddenly at the sound of the bell, but still +swifter was the arising of the stag, and it went off, with his book +on its horns. Though that day and the following night were wet, and +though the book was open, not a letter in it was moistened. The cleric +arose on the morrow, and the stag came to him with his book uninjured. + + +XVII. THE STORY OF CIARAN'S GOSPEL + +17. Now into that school there came Ninned the Squinting, from the +lochs of Erne, to read with Findian; and he had no book. "Seek a +book," said Findian. Ninned went a-searching round the school, and +did not obtain a book from any of them. "Hast thou gone to the gentle +youth on the north side of the lawn?" said Findian. "I shall go now," +said Ninned. Now when Ninned reached him, Ciaran was going over the +central text of the book of Matthew: _Omnia quaecumque uultis ut +faciant homines uobis, ita et uos faciatis illis._ "I have come for +the loan of a book," said Ninned. "Mercy on us," said Ciaran, "for +that do I read this, and this is what the text saith to me, that +everything that I would that men should do to me, I should do to all. +Take thou the book," said Ciaran. On the morrow his companions asked +of him, at the time of the lesson, where his book was. "He gave it to +me," said Ninned. "Let 'Ciaran Half-Matthew' be his name," said one +of the school. "Nay," said Findian, "but Ciaran Half-Ireland; for his +shall be half of Ireland, and ours the other half."[21] As Findian +said-- + + Holy Ciaran zealously + under Findian studying pored; + Half his book he left unread, + half of Ireland his reward. + +From this was the well-known saying _Non legam Marcum quousque +compleueram Mattheum_ carried to Rome, to Alexander. + + +XXIV. THE STORY OF THE MILL AND THE BAILIFF'S DAUGHTER + +18. Now it came to pass that there was scarcity of corn and sustenance +in that school, so that it was necessary for a strong man of them in +turn to protect the sack of grain that was being carried to the mill. + +It happened that Ciaran, in his turn, was carrying a sack of oats to +the mill. As he was opening the sack, he said, "O Lord," said he, "I +would that this were fine wheat, so that it were a great and a kindly +and a pleasant satisfaction to the elders." And so it came to pass: +the angel of God took the mill in his hands, and he [Ciaran] was +rendering his Psalms in purity of heart and mind, and the oats which +were being put in were choice wheat as they were coming out. + +Now the daughter of the bailiff of the mill came, amorous for Ciaran; +and she gave her love to him, for fairer was he in form than any other +of his time. "Most hard for thee is that,"[22] said Ciaran. "Is it not +these things to which thou shouldest give heed--the passing of the +world, and the Day of Judgment, and the pains of Hell to shun them, +and the rewards of Heaven to earn them?" When the maiden went home, +she tells that tale to her father and her mother. They came and +offered the maiden to Ciaran. "If she sacrifice her virginity to God," +said Ciaran, "and if she serve Him, I will be in union with her." Then +the maiden offered her virginity to God and to Ciaran, and her folk +offered their perpetual service and perpetual subjecthood to Ciaran +from that onward. + +When they went to their house, a portion was sent to Ciaran by them, +to wit, three wheaten cakes, with their meed of suet and flesh, and +a vessel full of ale. When the servants left it, and received a +blessing, he said, "Mercy on us," said he, "it is not right for us to +eat of this, with exclusion of the other brethren." Thereafter he cast +all the food, after shredding it fine, upon the mill, and he cast the +ale likewise, so that all was turned to fine flour. + +When Ciaran perceived the servant spying on him at the roof-ridge, +he spake a word against him, saying, "May the crane," said he, "take +thine eye out of thy head!"[23] And so it came to pass; for a pet +crane plucked his eye out of his head, so that it was on his cheek as +he was going home. The bailiff came straightway with the servant, and +they did obeisance to Ciaran, and he offered the mill with all its +land to Ciaran for the healing of the lad. Ciaran laid his palm on the +eye and put it in its place, and he made the sign of the cross upon it +so that it became sound. + +When he finished the grinding of the corn, four full sacks of +consecrated wheat were there, by the grace of God and of Ciaran. When +he reached his house with the wheat he made cakes for the elders. Now +these cakes were the best ever given to them; for from the time when +the mystic manna was received yonder by the sons of Israel, there was +not received the like of that food. For in this wise was it, with the +taste of every food of excellence, [both bread and flesh, and of every +excellent drink][24] both wine and mead; so that it filled and healed +all of them. For every man in sickness who was in the whole city, +whosoever ate any of it was whole forthwith. + +The elders did not observe the nocturn that night until prime on the +morrow. + +When Findian asked of Ciaran regarding the miracle that had taken +place, Ciaran related from beginning to [end][24] how the mill and the +land with its implements, or its men, had been offered to him as a +gift; "and there for thee, Findian, is all that land," said Ciaran. +Then did Findian give his blessing fervently to Ciaran; _ut dixit_ +Findian-- + + Ciaran my little heart, + whom for holiness I love, + Princely lands shall be thy part, + favour, dearest, from above. + + Ciaran, famous all around! + wealth and wisdom on thee pour! + So may, in thy Church renowned, + knowledge grow yet more and more. + +Now this blessing was given fervently to Ciaran through his great +love and spiritual exaltation.[25] So that there he left half of the +charity, and the nobility, and the wisdom, among the men of Ireland to +Ciaran and his monastery. Moreover Ciaran left wealth to him and to +his monastery, so that thence is the wealth of Findian. + +That corn sufficed for the congregation of Findian for forty days with +their nights; and a third part of it was stored up for sick folk, +for it would heal every malady, and neither mouse nor worm dared to +destroy it. [It endured a long time][26] until it turned at last to +clay. And every disease for which it was given would be healed. + + +XXV. THE STORY OF CLUAIN + +19. One day when Ciaran was collecting a band of reapers, there met +him a youth named Cluain. "Help us at the reaping to-morrow," said +Ciaran. "I will," said Cluain. But when Cluain went home he said to +his folk, "Should one come from Ciaran for me," said he, "say that I +am sick." When this was told to the lad who went to summon Cluain, +he reported it to Ciaran. When Ciaran heard it he laughed, and he +understood that Cluain was practising deception, for he was a prophet +of God in truth. Now when the folk of Cluain went to awake him, thus +they found him, without life. Sorely did his folk bewail him, and +there came the people of the neighbourhood to ask them the cause of +their weeping. "Cluain," said they, "went to his bed in health, and +now he is dead; and Ciaran hath slain him with his word, for that he +went not to reap for him." All those people go to Ciaran to intercede +with him for the raising again of the dead: "we shall all," said they, +"reap for thee, and we shall give our labour and our service to thee +and to God for ever, if thou raise the dead for us." Then said Ciaran +to his servant: "Rise," said he, "and take my staff with thee to the +dead, and make the sign of the cross with the staff on his breast, and +speak this quatrain-- + + Cluain did say + He would reap with me today; + Living, by a dread disease, + Dead within his house he lay." + +Then Cluain arose forthwith and went with speed to Ciaran. "A blessing +on thee, holy Ciaran," said he, "good is what thou hast done for me; +for I am grateful to have come from the many pains of hell. Now know +we the profit of obedience, and the unprofit of disobedience, and we +know in what great honour the Lord and the folk of Heaven hold thee." +Then he did obeisance to Ciaran, and gave him labour. + + +XXVIII. ANECDOTES OF CLUAIN IRAIRD + +20. (_a_) Certain of the clerks asked of Findian which of them would +lead the prayer when Findian should be no longer here. "Yonder youth +[Ciaran] is he," said Findian. "Thou givest the abbacy to him above +us all," said Brenainn. "It hath been given, it is given, it shall be +given," said Findian. All the saints except Colum Cille were envious +because of this. + +(_b_) Then certain of them asked which of the saints should have the +greatest reward in heaven. "Mercy on us," said Ciaran, "that will be +made known in our habitations on earth." Then Brenainn of Birra made a +prophecy of him: "We shall take two habitations," said Brenainn, "on +two streams between chief cities, and the difference that shall be +between the two streams shall be the difference between the size of +the cities." + +(_c_) When it was time for Ciaran to depart from Cluain Iraird, after +learning letters and wisdom, he left the Dun Cow with Saint Ninned; +but he said that her hide should come to him afterwards, and Ciaran +said further, "Though many be succoured by her milk, yet there shall +be more to whom her hide will give succour." And he said, "Every soul +that parteth from its body from the hide of the Dun Cow shall not be +pained in hell." + +(_d_) Findian saw a vision of him [Ciaran] and of Colum Cille, namely, +two moons in the air with the colour of gold upon them. One of them +went north-east over the sea, [and the other][27] over the middle of +Ireland. That was Colum Cille, with the glory of his nobility and his +good birth, and Ciaran with the glory of his charity and his mercy. + + +XXVI. HOW CIARAN FREED A WOMAN FROM SERVITUDE + +21. Thereafter Ciaran went to parley with the King of Ireland, Tuathal +Moel-garb, to ask him for a slave-girl that he had. Ciaran put his +hand on the quern for charity, and he promised that he would serve +in the place of the girl. Then Tuathal gifted the girl to God and to +Ciaran, and further he gave him his kingly apparel, and Ciaran gave it +forthwith to poor folk. + + +XXVII. HOW CIARAN FREED ANOTHER WOMAN FROM SERVITUDE + +22. One time Ciaran went to ask another slave-girl of King Furbaide. +Then one man gifted him a cow as an alms, another gifted him a cloak, +and another a kettle. Forthwith on the same day he gave them all to +poor folk; and God gifted to Ciaran three gifts yet better, a cauldron +instead of the kettle, twelve robes instead of the one robe, twelve +kine instead of the one cow. When the king saw that, he gave him the +slave-girl. + + +XXIX. THE PARTING OF FINDIAN AND CIARAN + +23. When the time came for Ciaran to bid farewell to his teacher, he +offers to put his monastery at his service. "Nay," said Ciaran,[28] +"sever not thy monastery for any save for God alone, Who hath given +thee favour beyond us all." ["The monastery I give thee," said +Findian.][29] Ciaran weeps, for he thought it noble of his teacher to +offer him his monastery. "Well, then, let there be unity between us +henceforth," said Findian, "and let him who breaketh that unity have +no part in earth or in heaven." "Be it so," said Ciaran. Then Ciaran +went his way; and Colum Cille uttered this testimony of him-- + + A wondrous youth from us departs, + Ciaran, craftsman's son; + Of greed, of pride, reviling, lust, + satire, he hath none. + + +XXXII. CIARAN IN ARAN + +24. Thereafter Ciaran went to Aran to hold converse with Enda, and +Enda and Ciaran saw one and the same vision--a great fruitful tree +beside a river in the middle of Ireland, a-sheltering the island of +Ireland, and its fruit was going over the sea that was around the +island outside, and the birds of the air were coming and taking of the +fruit. Ciaran went and told the vision to Enda. Said Enda, "That great +tree which thou hast seen is thyself; for thou art great before God +and man, and Ireland shall be full of thine honour. This island +shall be protected under the shadow of thy grace, and many shall +be satisfied by the grace of thy fasting and of thy prayer. Rise +therefore at the word of God, and go to the shore of the stream, and +found a church there."[30] + + +XXXIII. HOW A PROPHECY WAS FULFILLED + +25. Once when he was in Aran a-drying corn in the kiln, and Lonan the +Left-handed with him (one who ever was contradictious of Ciaran) they +saw a ship foundering in their sight. "Methinks," said Lonan, "yonder +ship shall be drowned to-day and this kiln shall be burned with the +greatness of the draught." "Nay," said Ciaran, "yonder ship shall be +burned, and this kiln with its corn shall be drowned."[31] And this +was fulfilled; for the crew of the ship escaped, and the ship was cast +on shore close to the kiln. The fire seized the kiln, and the ship is +burned. A blast of wind struck the kiln and its corn into the sea, so +that it was drowned, according to the word of Ciaran. + + +XXXIV. HOW CIARAN VISITED SENAN + +26. When Ciaran left Aran a poor man met him on the way. Ciaran gives +him his linen cloak, and goes to Inis Cathaig to salute Senan. That he +was in one mantle only was revealed to Senan, and he went to meet him, +with a linen cloak under his armpit. And he said to Ciaran, "Is it not +shame," said he, "for a priest to travel without a cowl?" "Mercy on +us," said Ciaran, "God will have pity [on my nakedness];[32] there is +a cloak for me under the covering of mine elder." + + +XLIII. HOW CIARAN SENT A CLOAK TO SENAN + +27. When Ciaran arrived at Cluain maccu Nois he wished to send another +cloak to Senan. The cloak was laid upon the stream of the Shannon, and +it travelled without being wetted to the harbour of Inis Cathaig. Said +Senan to his monks, "Rise and go to the sea, and ye shall find there a +guest, which bring with you, with honour and dignity." When the monks +went out they found the cloak on the sea, dry, and they brought it +with them to Senan, and offered an offering of thanks to the Lord. +That is now called "Senan's cloak." + + +XXXV. CIARAN IN ISEL + +28. Thereafter he went to his brethren to Isel, and Cobthach son of +Brecan gave Isel to God and to Ciaran; and he lived there with his +brethren. One day when he was doing his lesson outside in the field, +he went to attend upon his guests, and left his book open till morning +under the rain; and not a damp drop fell upon the book. + +Once Ciaran was sowing seed in Isel. A poor man came to him. Ciaran +gives him a handful of the grain into his breast, and the grain was +forthwith turned into gold. A chariot with its horses was gifted to +Ciaran by Oengus son of Cremthann. Ciaran gave it to the poor man in +exchange for the gold, and the gold turned into grain, and the field +was sown with it. + + +XXXVI. THE REMOVAL OF THE LAKE + +29. Moreover there was a lake near Isel, and country-folk and +despicable people used to occupy the island that was upon it. The +noise and uproar of those worthless people used to cause disturbance +for the clerics. Ciaran prayed to the Lord that the island should be +removed from its place, and that was done. The place where it was in +the lake is still to be seen as a memorial of that miracle. + + +XXXVII. CIARAN DEPARTS FROM ISEL + +30. As the brethren could not suffer the almsgiving of Ciaran, so +great was it, and as they were envious of him, they said unto him, +"Rise and depart from us," said they, "for we cannot be in the same +place." Said Ciaran, "Had I been here," said he, "though this spot be +lowly (_Ísel_) in situation, it would have been high in glory and in +honour." Then he said-- + + Although lowly, it were high, + Had not censure come me nigh; + Had I not been censured so, + It were high though it be low. + +Then Ciaran put his books upon a wild stag; afterwards he accompanied +the wild stag wheresoever it would go. The deer went forward to Inis +Aingin. He went into the island and dwelt there. + + +XXXVIII. CIARAN IN INIS AINGIN + +31. Then his brethren came to him from every side. There was a certain +archpresbyter in the island, Daniel his name. Of the British was he, +and the devil incited him to be jealous of Ciaran. A royal cup with +three birds of gold was given him by Ciaran as a token of forgiveness. +The presbyter marvelled thereat, and repented, and did obeisance to +Ciaran, and gave the island to him. + + +XXXIX. THE COMING OF OENNA + +32. Once Ciaran was in Inis Aingin and he heard a cry in the port. He +said to the brethren, "Rise and go for your future abbot." When they +reached the harbour they found no man save a weak unconsecrated youth. +They tell that to Ciaran. "For all that, go again for him; it is clear +to me from his voice that it is he who shall be abbot after me." +Thereafter the youth was brought into the island to Ciaran, and Ciaran +tonsured him, and he read with him. That was Enna maccu Laigsi, a holy +man, held in honour of the Lord; and it is he who was abbot after +Ciaran. + + +XL. HOW CIARAN RECOVERED HIS GOSPEL + +33. It happened that the gospel of Ciaran fell into the lake from the +hand of a heedless brother, and it was a long time in the lake. Upon +a day in the time of summer the kine went into the water, so that the +strap of the gospel attached itself to the hoof of one of the kine, +and she brought it dry [from below][33] to haven. Thence is "Port of +the Gospel" in Inis Aingin. When the gospel was opened it was in this +wise--white and clean, dry, without the loss of a letter, through the +grace of Ciaran. + + +XLI. HOW CIARAN WENT FROM INIS AINGIN TO CLONMACNOIS + +34. A certain man of Corco Baiscind came to Ciaran, Donnan his name, +brother's son of Senan mac Gerginn; and he had the same mother as +Senan. "What wouldest thou, or wherefore comest thou?" said Ciaran. +"Seeking a place wherein to abide and to serve God." Ciaran left Inis +Aingin to Donnan. Donnan said, "Since thou hast a charity towards me, +leave me somewhat of thy tokens and of thy treasures." Ciaran leaves +him his gospel--that which was recovered from the lake--and his bell, +and his bearer Mael Odran. Three years and three months was Ciaran in +Inis Aingin. + +He came thereafter to Ard Manntain, close to the Shannon. When he saw +the beauty of that place, thus he spake: "If we dwell here," said he, +"we shall have much of the wealth of the world, and there shall be few +souls going to heaven from hence." + +Then he came to this town; Ard Tiprat was its name at that time. "Here +will we stay, for there shall be many souls going to heaven from +hence, and God and man shall visit this place for ever." + +On the eighth of the calends of February Ciaran settled in Cluain, the +tenth day of the moon, a Saturday. Eight men went with him--Ciaran, +Oengus, Mac Nisse, Cael-Cholum, Mo-Beoc,[34] Mo-Lioc, Lugna maccu Moga +Laim, Colman mac Nuin. Wondrous was that monastery, set up by Ciaran +in Cluain with his eight men after coming from the waves of the water, +as Noah son of Lamech took the world with his eight after coming from +the waves of the Flood. + + +XLII. THE FOUNDATION OF THE CHURCH + +35. Then Ciaran set up the first post in Cluain, and Diarmait mac +Cerrbheil along with him. Said Ciaran to Diarmait when they were +planting the post, "Warrior, suffer my hand to be over thy hand, and +thou shalt be over the men of Ireland in high-kingship." "I permit +it," said Diarmait, "only give me a token thereof." "I will," said +Ciaran; "though thou art solitary to-day, thou shalt be King of +Ireland this time to-morrow." That was verified; for Tuathal Moel-garb +King of Ireland was slain that night, and Diarmait took the kingship +of Ireland on the morrow, and he bestowed a hundred churches on +Ciaran. Wherefore to prove that, it was said-- + + I'll speak both choice and truly, + although thou now art lonely, + Thou shalt rule Ireland duly, + after one's day's space only. + + The chosen Tuathal's slaughter, + a crying without glory. + Thence is it said thereafter, + "That deed was of Mael-Moire." + + Without a court or slaughter, + great Diarmait Uisnech lifted; + A hundred fanes thereafter, + to God and Ciaran gifted. + +Then was the post made fast; and Ciaran said in fixing it, "Be this," +said he, "in the eye of Tren." Tren was a youth who was in the +fortress of Cluain Ichtar, and who had adventured arrogance against +him. Forthwith his one eye burst in his head, at the word of Ciaran. + + +XLIV. CIARAN AND THE WINE + +36. One day the brethren were sore athirst, while they were reaping in +Cluain. They send a messenger to the cleric, that water be brought +to them in the field. Then Ciaran said, "If to-day they would endure +thirst, it would procure great riches of the world for the brethren +who would come after them." "Truly," said the brethren, "we prefer to +exercise patience, whereby profit will be secured for ourselves, +and advantage to the brethren who follow us; rather than to have +satisfaction of our thirst to-day." + +A cask full of wine was brought from the land of the Franks to the +steading, to Ciaran, in reward for their patience; and a fragment of +that cask remained here till recently. + +When the evening was come, Ciaran blessed a vessel full of water, and +it was changed to choice wine, and was divided among the monks; so +that there was no feast that excelled that feast. For the folk of +Colum Cille came from Í, after a long time, to this city. A feast was +prepared for them, and it was noised abroad through the whole city +that never before or since was there a feast its equal. Then an aged +man who was in the house of the elders said, "I know," said he, "a +feast that was better than this feast. Better was the feast that +Ciaran made for his monks when they were sore athirst,[35] so that he +changed water into wine for them. That it be no story without proof +for you," said the elder, "it was myself who divided that wine, and +my thumb would go over the edge of the cup into the wine. Come and +perceive now the savour of my thumb, which then was dipped into the +wine." They came and were all satisfied with the savour of that +finger. And they said, "Better," said they, "than any feast was that +feast of which the savour remains after a long time on a finger. +A blessing," said they, "on Ciaran and a blessing on the Lord Who +allotted every good thing to him." + + +XLV. THE STORY OF CRITHIR + +37. Crichid [_sic_] of Cluain, a servant of Ciaran, went to Saigir and +stayed there a long time. The devil tempted him to quench the sacred +fire which the monks had in the kitchen. Said Ciaran of Saigir, that +he would not eat food till there should come guests who would bring +him fire. Crichid then went from them a short distance outside the +city, and wolves slew him, but did not injure his body. When Ciaran +the wright's son heard of the death of his attendant, he went to +Ciaran of Saigir to seek for him. When he arrived, Ciaran of Saigir +said, "First of all ye need water for your feet; but we have no fire +to heat water for you. Let you as guests give us fire, for God hath +decreed this for you." Then Ciaran the wright's son raised his hands +to heaven, and made fervent prayer. When the prayer was finished, +there came fire from heaven, and rested on his breast. He protected +his breast from the fire, and carried it with him to the monastery. He +cast from him the fire on to the floor, and it did not hurt so much as +the fur of the robe of white linen which he was wearing. + +Then he revived his servant who had died before that, and he ate food +with them. The two Ciarans then made a covenant together. "The wealth +of the world," said Ciaran son of the wright, "be in great Saigir." +"Knowledge and dignity incorruptible be in Cluain maccu Nois," said +Ciaran of Saigir. + + +XLIX. THE DEATH OF CIARAN + +38. The soul of Ciaran was not more than seven months in this town +before he went to heaven, on the ninth day of September. When Ciaran +knew that the day of his death was drawing nigh, he made a prophecy +with great sorrow. He said that great would be the persecution of his +city from evil men towards the end of the world. "What then shall we +do in the time of that crime?" said the monks; "is it by thy relics we +shall stay, or shall we go elsewhere?" "Rise," said Ciaran, "and leave +my relics as the bones of a deer are left in the sun. For it is better +for you to live with me in heaven than to stay here with my relics." + +When the time of his death was near to Saint Ciaran in the Little +Church, in the thirty-third year of his age, on the fifth of the ides +of September as regards the solar month, on Saturday as regards the +day of the week, on the eighteenth day as regards the moon, he said, +"Let me be carried out to the Little Height," said he. And when he +looked at heaven, and the height of air above his head, he said, +"Awful is this road upward." "Not for thee is it awful," said the +monks. "Truly, I know not," said he, "any of the commandments of God +which I have transgressed: yet even David son of Jesse, and Paul the +apostle, dreaded this way." + +Then the stone pillow was taken from him, to ease him. "Nay," said he, +"put it under my shoulder. _Qui enim perseuerauerit usque in finem, +hic saluus erit._" Then angels filled the space between heaven and +earth to receive his soul. + +He was brought afterward into the Little Church, and he raised his +hand and blessed his folk, and said to the brethren to shut the church +upon him till Coemgen should come from Glenn da Locha. + + +L. THE VISIT OF COEMGEN + +39. When Coemgen came after three days, he received no full courtesy +at first from the clerics, as they were in great sadness after their +head. Said Coemgen to them, "Let a doleful countenance be upon you +continually!" said he. Then fear took hold of the elders, and they did +the will of Coemgen, and opened the Little Church to him. The spirit +of Ciaran went at once to heaven,[36] and he returned again into his +body to converse with Coemgen, and welcomed him. From one canonical +hour to the next they were there in converse, and making a covenant. +Thereafter Ciaran blessed Coemgen, and Coemgen blessed water and made +a communion with Ciaran. And Ciaran gave his bell to Coemgen as a sign +of their league and as a fee for their communion. That is what is now +called the _Boban_ of Coemgen. + + +LII. THE ENVY OF THE SAINTS + +40. The saints of Ireland were envious of Ciaran for his excellence, +and they put their trust in the King of Heaven that his life might be +shortened. So great was their envy against him that even his comrade +Colum Cille said, "Blessed be God," said he, "Who hath taken Saint +Ciaran. For had he lived to old age, there would not have been the +place of two chariot-horses found in Ireland that would not have been +his." + + +LIII. A PANEGYRIC ON CIARAN + +41. Here then is Ciaran with the eight men whom I have mentioned, and +many thousands of saints besides. Here are the relics of Paul and +Peter, which Benen and Cumlach left in the hollow tree here. Here are +the relics of the blind boy, the disciple of Peca. Here is the shrine +of the guest Peca, whom a certain devout man saw borne by angels to +the burial of Ciaran. There were three wonders here that night: the +guest-house being without fire, without guest, without prayer, for +Peca was sufficient of fire, and guest, and prayer. + +There is not one to relate completely what God wrought of signs and +wonders for this holy Ciaran; for they are more than can be told or +mentioned. For after the coming of Christ in the flesh there was +not one born greater in almsgiving and mercy, greater in labour and +fasting and prayer, greater in humility and fervour of good-will, +greater in courtesy and mildness, greater in care for the Church of +God, greater in daily labour and in nightly vigil. + +He it is who never put tasty food or heady drink into his body, from +the time when he embraced the religious life. He it is who never drank +milk or ale, till a third of it was water. He it is who never ate +bread, till a third part of sand was mixed with it. He it is who never +slept save with his side on the bare ground. Beneath his head was +never aught save a stone for a pillow. Next his skin never came flaxen +or woollen stuff. + +A man with choice voluntary full offerings to the Lord, like Abel +son of Adam. A man with zealous entreaties to God, like Enoch son of +Jared. A steersman full-sufficient for the ark of the Church among +the waves of the world, like Noah son of Lamech. A true pilgrim with +strength of faith and belief, like Abraham son of Terah. A man loving, +gentle, forgiving of heart, like Moses son of Amram. A man patient and +steadfast in enduring suffering and trouble, like suffering Job. A +psalmist full-tuneful, full-delightful to God, like David son of +Jesse. A dwelling of true wisdom and knowledge like Solomon son of +David. A rock immovable whereon is founded the Church, like Peter the +apostle. A chief universal teacher and a chosen vessel for proclaiming +truth, like Paul the apostle. A man full of the grace of the Holy +Spirit and of chastity, like John the breast-fosterling. + +A man full of likeness in many ways to Jesus Christ the Head of all +things. For this man made wine of water for his folk and his guests in +this city, as Jesus made choice wine of water at the feast of Cana of +Galilee. This man is called "son of the wright," as Christ is called +"Son of the wright" in the Gospel (_hic est Filius fabri_, that is, +of Joseph). Thirty-three years in the age of this man, as there are +thirty-three years in the age of Christ. This man arose after three +days in his bed in Cluain to converse with and to comfort Coemgen, as +Christ arose after three days from the grave in Jerusalem, to comfort +and strengthen His mother and His disciples. + +So for these good things, and for many others, is his soul among +the folk of heaven. His remains and relics are here with honour and +renown, with daily wonders and miracles. And though great is his +honour just now in this manner, greater shall be his honour in the +holy incorruptible union of his body and his soul in the great +assembly of Judgment, when Saint Ciaran shall be judge of the fruit +of his labour along with Christ Whom he served. So shall he be in the +great assembly, in the unity of holy fathers and prophets, in the +unity of apostles and disciples of the Saviour Jesus Christ, in the +unity of the nine grades of angels that have transgressed not, in +the unity of the Godhead and Manhood of the Son of God, in the unity +nobler than every other unity, the Unity of the Holy Trinity, Father, +Son, and Holy Spirit. + +I beseech the mercy of the Lofty Omnipotent God, by the intercession +of Saint Ciaran, that we may reach that unity. May we dwell there, _in +saecula saeculorum!_ + + +[Footnote 1: Following the reading _córdus_ in the _Leabhar Breac_ +text of the Homily from which this section is an extract, instead of +the unintelligible _comhlud_ of the MSS. of the _Life_.] + +[Footnote 2: This Latin extract in the Brussels MS. only.] + +[Footnote 3: In this paragraph the less corrupt Brussels text +is followed. In the original the Latin passages, here printed +consecutively, are interspersed sentence by sentence with the Irish +translation here rendered into English.] + +[Footnote 4: This is the apparent sense of the passage: the MSS. are +here corrupt.] + +[Footnote 5: Only the first two words of this extract in the +Lismore MS. The Brussels MS. erroneously repeats _reg[i]mina_ after +_Diuulgata_.] + +[Footnote 6: The last two words in the Brussels MS. only, which also +adds "of the Elements" after "Lord," two lines further down.] + +[Footnote 7: Following the Brussels MS.: the Lismore text is here +again corrupt.] + +[Footnote 8: The bracketed words in the Brussels MS. only.] + +[Footnote 9: The bracketed words in the Brussels MS. only.] + +[Footnote 10: The bracketed words represent the sense of a passage +that has evidently dropped out of the MSS.] + +[Footnote 11: _Sic_ MSS.: we should read "Iustus."] + +[Footnote 12: The Lismore text is slightly imperfect in this +paragraph: it is completed with the aid of the Brussels MS.] + +[Footnote 13: This represents the sense of a passage that must have +dropped out.] + +[Footnote 14: _Ut dixit_ and the stanza following in the Brussels MS. +only.] + +[Footnote 15: Bracketed words in the Brussels MS. only.] + +[Footnote 16: In Brussels MS. only.] + +[Footnote 17: Emending the _dia fhoglaim_ of the text ("as he was +learning") to _dia fhognam_.] + +[Footnote 18: These words in the Brussels MS. only.] + +[Footnote 19: "Apostle" in the Brussels MS.] + +[Footnote 20: From "as is verified" to the end of the stanza in the +Brussels MS. only.] + +[Footnote 21: The Lismore MS. is here illegible: the rendering follows +the Brussels MS.] + +[Footnote 22: The Lismore MS. is here illegible: the translation +follows the Brussels MS.] + +[Footnote 23: The Brussels MS. adds "and may it be on thy cheek as +thou goest to thy house."] + +[Footnote 24: Bracketed words represent the sense of a passage +evidently lost from the MSS.] + +[Footnote 25: Literally "intoxication."] + +[Footnote 26: In Brussels MS. only.] + +[Footnote 27: The bracketed words in the Brussels MS. only.] + +[Footnote 28: The MSS. read "Findian."] + +[Footnote 29: These words in the Brussels MS. only.] + +[Footnote 30: In this incident again it is necessary to follow +the Brussels MS. in places, as the Lismore MS. is corrupt and +unintelligible.] + +[Footnote 31: Literally "'tis a drowning that shall drown this kiln."] + +[Footnote 32: These words in the Brussels MS. only.] + +[Footnote 33: In Brussels MS. only.] + +[Footnote 34: This name in the Brussels MS. only.] + +[Footnote 35: Here the Brussels MS. is corrupt.] + +[Footnote 36: _Sic_ MSS. We should read "came from heaven,"] + + * * * * * + + + + +ANNOTATIONS TO THE FOREGOING LIVES + + +I. THE HOMILETIC INTRODUCTION (VG) + +The three Latin lives plunge _in medias res_ at the beginning; but +VG prefixes an introduction borrowed from a Homily on _Charity_. The +Irish text of this homily, with the original Latin, will be found +printed from the fifteenth-century MS. called _Leabhar Breac_ ("The +speckled book") in Atkinson's _Passions and Homilies_ (Dublin 1887). +The text announced by the preacher is clearly suggested by incident +XXII. It has already been shown in the Introduction, that this Life, +with its homiletic preface, was a sermon written to be preached or +read on the festival of the saint (9th September) at Clonmacnois. + +The keynote of the Irish homily is struck in this first section. It is +the work of some scholar of Clonmacnois, with a warm enthusiasm for +the dignity of his _alma mater_. The sermon is as much a eulogy of +Clonmacnois as of Ciaran. In the preacher's view, Clonmacnois is +the chief and central church of Ireland, and the source of all +ecclesiastical discipline in the country. Its founder excelled his +fellow-saints as the sun excels the stars (§ 2). His pre-eminence was +recognised by angels, who relieved him of labour when his turn came (§ +13): and on several occasions Findian showed a like favouritism (§§ +18, 20, _a_, _d_, 23). Clonmacnois was superior to the rival house +at Birr (§ 20 _b_); and possessed in the hide of the Dun Cow an +infallible passport to heaven (§ 20 _c_). The vision of the tree seen +by Enda and by Ciaran prophesied the pre-eminence of Clonmacnois (§ +24). The other saints were envious of his renown and of the glory of +his monastery (§ 40). + +_The Hymn of Colum Cille._--Following the usual practice of Irish +prose literary composition, the homilist intersperses his work +throughout with verse extracts, appealed to as the authority for the +various statements which he has occasion to make. In the present +section he draws upon a hymn made by Colum Cille in honour of Ciaran. +To this hymn, and to its surviving fragments, we shall return in +commenting upon incident LI, where the composition of the hymn is +alluded to. + +_The Ante-natal Prophecies._--Patrick is said also to have prophesied +the advent of Senan (LL, 1845)[1] and of Alban (CS, 505); and Becc mac +De that of Brenainn (LL, 3343). But the parallels drawn between the +Life of Ciaran and that of Christ have made such prophecies especially +appropriate in the present case. + +The prophecy of Saint Patrick took place under the following +circumstances (VTP, p. 84 ff.).[2] The leper whom, in accordance with +a custom frequent in early Irish monasticism, Patrick is said to have +maintained--partly for charity and partly for self-abasement--departed +from Patrick when the latter was on the holy mountain of Cruachan +Aigli (Croagh Patrick, Co. Mayo). He made his way to the then empty +site of Clonmacnois, and sat in the split trunk of a hollow elm tree. +A stranger made his appearance, and the leper, having assured himself +that he was a Christian, requested him to uproot a bundle of rushes +and to give him in a clean vessel of the water that would burst forth. +Then the leper begged of the stranger to bring tools for digging, +and to bury him there; and he was the first dead man to be buried in +Clonmacnois. Now after this had taken place, the nephew of Patrick, +Bishop Muinis, chanced to be benighted on the same spot, when +returning from a mission to Rome on which the apostle had sent him. +There were angels hovering over the leper's grave, and thus Muinis +recognised it as the burial-place of a man of God. He deposited the +relics which he was bearing back from Rome, for the night, in the +hollow elm; but he found in the morning that the tree had closed upon +them, and that they could not be recovered. In sorrow for their loss, +he related the event to Patrick, and for his comfort he was told that +a Son of Life--to wit Ciaran, son of the wright--was destined to come +thither, and that he would need the relics. These relics are mentioned +in VG 41, though "Benen and Cumlach" [the leper] are there said to +have left them, not Muinis. From this reference we learn that they +were attributed to Saints Peter and Paul. + +It is quite clear that this curious story has reached us in a +fragmentary and expurgated form, and that if we had the whole +narrative before us it would afford us an indication that Clonmacnois +was the site of an earlier, Pagan, sanctuary. It will most probably be +found to be an invariable rule that the early Christian establishments +in Ireland occupy the sites of Pagan sanctuaries; the monastery having +been founded to re-consecrate the holy place to the True Faith. The +hollow elm was doubtless a sacred tree; the well which miraculously +burst forth was a sacred well: the buried leper may have been a +foundation sacrifice, like Oran on Iona. The old pre-Christian name of +the site is suggestive--_Ard Tiprat_, "the high place of the [holy] +well." By no stretch of language can the site of Clonmacnois be called +physically high; as in the stanza quoted in VG 30, the word _Ard_ must +be used in the sense of distinguished, eminent, or sacred. + +Of the prophecy attributed to Brigit there appears to be no record in +any of her numerous _Lives_: nor can I identify with certainty the +story of "the fire and the angel." There were "Crosses of Brigit" at +Armagh;[3] but as there were probably many other crosses throughout +the country dedicated to this popular saint we cannot infer that +Armagh was the scene of the prophecy. + +Becc mac De was chief soothsayer to King Diarmait mac Cerrbeil. Very +little is certainly known of him; most of the traditions relating +to him consist of tales of his remarkable gift of foretelling the +future--tales similar to those related of the Covenanter Alexander +Peden in Scotland, or of the seventeenth-century Mayo peasant Red +Brian Carabine.[4] He died in or about the year A.D. 555 (the +annalists waver between 552 and 557); and the _Annals of Clonmacnois_ +tell us that he began to prophesy in 550. As Ciaran is said to have +died in 548, the statement that Becc mac De foretold his coming is +anachronistic. The prophecy here attributed to him does not appear +in the list of prognostications attributed to him (given in the MS. +Harleian 5280, British Museum, edited in _Zeitschrift für Celtische +Philologie_, ix, 169), or in _Leabhar Breac_, p. 260, where some +further particulars about him are given. + +I have ventured to emend the passage regarding Becc mac De slightly, +restoring the verse form which the prophecy seems to have had +originally. As it appears in the _Lismore Lives_ printed text it is +given in prose; an insignificant transposition of the words, and the +taking of the word _andsin_ out of the inverted commas is all that +is necessary.[5] In the rendering in the text an attempt is made to +reproduce to some extent the elaboration of alliteration, but the +end-rhymes and the vowel-assonances cannot be imitated without +sacrificing the sense. The metre resembles that known as _mibhasc_ +(four-syllable and six-syllable lines alternating, but with +trisyllabic rhyme in the short lines). + +The person to whom Colum Cille uttered his prophecy was Aed mac +Brenainn, Prince of Tethba (Teffia), the region comprising various +baronies in the modern Co. Westmeath and part of Co. Longford. This +Aed gave Dermag (Durrow) to Colum Cille a few years before the +latter's departure for Scotland. There is, however, no record of +the prophecy in the lives of Colum Cille; probably his visit to +Clonmacnois from Durrow is in the writer's mind. Ard Abla, identified +by O'Donovan with Lissardowlin, Co. Longford, was in the territory +of Tethba. The Lismore scribe has written the name of Aed's father +incorrectly (Brandub); the correction ("or Brenainn") is a marginal +note. + + +II. THE ORIGIN AND BIRTH OF CIARAN: THE WIZARD'S PROPHECIES (LA, LB, +LC, VG) + +_The Pedigree_ (VG).--The pedigree in VG traces Ciaran's descent from +Tigernmas, fabled to have reigned in Tara 3580-3657 _Anno Mundi_ +(1620-1543 B.C.).[6] Through Tigernmas the line is traced to Mil of +Spain, the eponymous ancestor of the "Milesians," or Celtic-speaking +inhabitants of Ireland. + +There is another pedigree, totally different, which connects the +saint, not with the Tara kings, but with those of the Ulaid or Ulster +folk, through the dethroned Fergus who figures so prominently in the +epic tale _Táin Bó Cualnge_. This pedigree appears in the _Book of +Leinster_ (facsimile, pp. 348, 349) and _Leabhar Breac_ (facsimile, p. +16), the Bodleian MS. Rawlinson B 506, p. 154 _d_, and in the MS. in +Marsh's Library containing LA, at the foot of the column where LA +begins; with an added note stating that Ciaran was "of the true +Ultonains of Emain": its authenticity is adopted by Keating (I.T.S. +edition, vol. iii, p. 48). Correcting one copy with another this +genealogy runs as follows-- + + + Ciaran son of Coscrach son of Aislithe son of + Beodan " Mesinsuad " Modruad " + Bolcan " Mesinsulad " Follomain " + Linned " Erce " Deoda " + Corc " Erc (or Oscar) " Eochaid " + Daig " Mechon " Corc " + Cunneda " Nechtan " Fergus " + Cass " Aed Corb " Ros " + Froech " Aed Gnoe " Rudraige + + +Thus both genealogies claim a royal descent for the saint. This is an +instance of a widespread policy, of which many traces are to be found +in the old Irish Genealogies. The whole country was divided into +territories of different clans, under which were subordinate and +tributary septs. The latter bore the chief burden of taxation; +and they were for the greater part composed of descendants of the +aboriginal pre-Celtic tribes, who had been reduced to vassalage on +the coming of the Celtic-speaking invaders (about the third or fourth +century B.C.). When a tributary sept became strong enough to resist +the pressure of these imposts, exemption was claimed by a sort of +legal fiction, by which they were genealogically affiliated to the +ruling sept. This practice led to the fabrication of spurious links, +and even of whole pedigrees. + +In point of fact several indications show that Ciaran belonged to a +tributary sept, and was of pre-Celtic blood. These tributary +septs were distinguished from their Celtic conquerors by social +organisation, racial character, and probably still to some extent +by religion and language. They had much the same position as the +_perioeci_ in ancient Sparta. The following are the evidences of his +pre-Celtic nationality-- + +(_a_) The tribal names of his parents (Latharna, Glasraige). There are +two forms of tribal names in ancient Ireland; those consisting of two +words, and those consisting of one. The first are in such formulae as +"tribe of NN," "seed of NN" or the like--NN being the name of a more +or less legendary ancestor. The second are either simple names which +cannot be analysed, or else are derived from an ancestral name by +adding the suffix _-rige_ or _-raige_. As a rule the names consisting +of one word only are fundamentally pre-Celtic, or denote pre-Celtic +septs, though in many cases they have been fitted with Celticising +genealogies. + +(_b_) The names of Ciaran himself and his brothers, and of one of his +sisters. Donnan, Ciaran, Odran, Cronan are all diminutives founded +upon colours--the little brown, black, grey, and tawny one. These +indicate that the family was dark complexioned, which would also +accord with a pre-Celtic origin. The Celts were fair, their +predecessors dark. One of the sisters was called Pata, with an initial +P. This is impossible in a Gaelic name. + +(_c_) The subordinate position of Ciaran's father, and his liability +to taxation. In the _Book of Leinster_ and, in part, in _Leabhar +Breac_, after the genealogy, we read "He [_i.e._ Ciaran] was of one of +the seven clans of the Latharna of Molt. His father was originally in +slavery in Britain; he went thereafter to Ireland to Cenel Conaill +[north of Co. Donegal], and after that to Connacht[7] to avoid a +heavy tax, so that Ciaran was born at Raith Cremthainn in Mag Ai." LA +describes Ciaran's father as "a rich man," and certainly the family +seems to have been comfortably provided with cattle, the chief wealth +of their time. In reference to his father's trade Ciaran is regularly +called _mac in tsáir_, "son of the wright." The Rabelaisian +extravaganza called _Imtheacht na Tromdhaimhe_ ("The Adventures of the +Burdensome Company") introduces Ciaran as himself practising smith's +craft;[8] but no importance can be attached to so irresponsible a +production. Analogous in this respect are the references to our saint +in _The Adventures of Léithin_,[9] which also introduces Ciaran and +his monks; but as Dr. Hyde points out in his edition, these are merely +a kind of framework for the legend, and the story, though in itself +extremely curious and interesting, tells us nothing about either +Ciaran or Clonmacnois. + +(_d_) The fact, specially mentioned in LA, that Ciaran was reared by +his parents, not put out to fosterage as would have been done had he +been of gentle birth. + +(_e_) The pre-eminent position of Ciaran's mother in the home. The +pre-Celtic tribesmen of Ireland, like their Pictish kinsmen in +Scotland, were organised on the system of mother-right, in which +property and descent and kinship are all traced through the maternal +side of the ancestry. Throughout the _Lives_, Beoit is a cypher: the +house and its contents and appurtenances are almost invariably treated +as Darerca's property. Matriarchate usually implies exogamy, a man +choosing his wife from a sept differing from his own; and the +children are related to the mother's, not the father's kin. The male +responsible for the education of the child is not so much the father +as the maternal uncle. The law of exogamy was strictly followed in the +case before us. Beoit comes from north-east Ulster; Darerca belonged +to a family which drew its origin from the south-east of the present +county Kerry, though she seems to have settled in Cenel Fiachach at +the time when Beoit met her. Incidents VIII and X of Ciaran's Life are +laid in that territory, which falls in with a tradition, presently to +be noted, that the dwelling-place of the family of the saint was not +Raith Cremthainn, but the place where the parents had first met--which +would be an instance of the husband dwelling with the wife's people, +as is frequent under the matriarchate. The Celtic authors of the +_Lives_ have transferred the kinship of the son to the father's clan, +in accordance with their own social system; but an older tradition has +left an unmistakable trace in the confusion of the relationships of +"father" and "uncle" in LA, §§ 9, 10. + +It is possible that the prominence of the mother in the household, +and Ciaran's birth away from his ancestral home as the result of +a taxation, are specially emphasised because they offer obvious +parallels with the Gospel story. The character of Darerca is, however, +by no means idealised, as we might have expected it to be, had this +been the chief purpose of the narrator. + +_The Parents of Ciaran, their Names and Origins._--The name of +Ciaran's father is variously Latinised in the Latin Lives. The Irish +lives call him Beoit, a name analysed in the _Book of Leinster_, p. +349, into _Beo-n-Aed_, which would mean something like "Living Fire." +The _-n-_ is inserted, according to a law of Old Irish accidence, +because _áed_, "fire," is a neuter word. Thus arises the Latin form +_Beonnadus_. By metathesis the name further becomes transformed to +_Beodan_ or _Beoan_. The _Latharna_ were the people who dwelt around +the site of the modern town of _Larne_, which preserves their name; +Mag Molt ("the plain of wethers") is probably the plain surrounding +the town. The _Aradenses_, to whom LB ascribes the origin of Beoit, +were the people known in Irish record as _Dal n-Araide_, the +pre-Celtic people of the region now called Antrim. + +Dar-erca, "daughter of brightness" or "of the sky," was a common +female name in ancient Ireland. The Glasraige to whom she belonged +was a tribe with divisions scattered in various parts of Ireland. +Irluachra was south-east Kerry with adjoining parts of Cork and +Limerick. Of her poet grandfather Glas nothing is known. + +It would perhaps be too far-fetched to see a hint at a mythological +element in the traditions of Ciaran in the signification of his +parents' names. Indeed, considering the _Tendenz_ of the Ciaran +_Lives_, it is remarkable that there is no supernormal element in the +account of the birth of this particular saint; supernatural births are +almost a commonplace in Irish saints' lives as a rule. + +The saint's own name is regularly spelt with an initial K or Q in the +Latin texts, doubtless because Latin _c_ was pronounced as _s_ before +_e_ and _i_ in mediaeval Ireland. + +The _Annals of Clonmacnois_ preserves for us a totally different +tradition of the origin and upbringing of the saint. Modernising the +haphazard spelling and punctuation of the seventeenth-century English +translation (the original Irish of this valuable book is lost), we may +note what it tells us. "His father's name was Beoit, a Connacht man +(_sic_) and a carpenter. His mother Darerca, of the issue of Corc mac +Fergusa mic Roig of the Clanna Rudraige. He in his childhood lived +with his father and mother in 'Templevickinloyhe' [wherever that may +have been] in Cenel Fiachach; until a thief of the country of Ui +Failge stole the one cow they had, which, being found, he forsook +together with his father and mother the said place of the stealth [= +theft], fearing of further inconvenience." Here note: (1) that Darerca +is given the ancestry attributed in the _Book of Leinster_ pedigree +to Beoit, thus hinting at an originally _matrilinear_ form of the +official pedigree: (2) that the settlement of the family in Cenel +Fiachach, _i.e._ the place of Darerca's dwelling, is definitely +stated; (3) that the migration of the family does not take place till +after Ciaran's birth; (4) that a totally different reason is assigned +for the migration; (5) that incident X of the _Lives_ is directly +referred to; (6) that we hear nothing in this passage about the rest +of the numerous family of Beoit; and (7) that the family is poor, +having but one cow. + +Cenel Fiachach (the clan of Fiachu) occupied a territory covering +parts of the present counties of Westmeath and King's Co. VG +erroneously writes this Cenel Fiachrach, which occupied a territory of +the modern Co. Sligo. _See_ further, p. 171. + +_The Princes._--Unfortunately Ainmire mac Colgain, lord of Ui Neill, +and Cremthann, a chieftain of Connacht, are not otherwise known; we +cannot therefore test the chronological truth of this part of the +story. Ainmire reappears as an oppressor in the life of Aed (VSH, ii, +295). LA anachronistically confuses this Ainmire with Ainmire mac +Setna, King of Tara, A.D. 564-566. + +It is noteworthy that VG calls Cremthann "King of Ireland." This is in +accordance with the fact that the dynasty which united Ireland under +the suzerainty of the King of Tara was of Connacht origin.[10] + +_The Wizard's Prophecy._--The phrase "the noise of a chariot under +a king" is a stock formula in this connexion; compare, with Stokes, +_Vita Sancti Aedui_ in Rees' _Lives of Cambro-British Saints_, p. 233 +(also VSH, ii, 295). With the incident compare the story of the druid +rising to welcome the parents of Saint Senan, and when ridiculed for +thus showing honour to peasants explaining that it was to their unborn +child that he was paying honour (LL, 1875). Observe that in both tales +the druid is _mocked_. This touch doubtless belongs to the Christian +chronicler, taking the opportunity of putting the minister of the +rival creed in an invidious position. + +_Deacon Iustus_, according to VTP (p. 104) and Tirechan's _Collections +regarding Saint Patrick_ (edited in VTP, see pp. 305, 318) was +consecrated by Saint Patrick, who left with him his ritual book and +his office of baptism, in Fidarta (Fuerty, Co. Roscommon). It was in +his old age that he baptized Ciaran, out of Patrick's book--he was, +indeed, according to the documents quoted, no less than 140 years of +age. The glossators of the _Martyrology of Oengus_ (Henry Bradshaw +Society edition, p. 128) confuse him with Euthymius, the deacon, +martyred at Alexandria. The play on words ("it were fitting that the +_just one_ should be baptized by a _Just One_") is lost in the Irish +version, whence Plummer (VSH, i, p. xlix) infers that this document is +a translation from a Latin original: but the fact proves nothing more +than that the author of VG borrowed _this particular incident_, as +he borrowed his preface, from a Latin writing. All these Lives are +patchworks, and their component elements are of very different origins +and dates. + +_The date of Ciaran's birth_ was 25 February, A.D. 515. The _Annals of +Ulster_ says 511, or "according to another book," 516. The _Annals of +Clonmacnois_ has the correct date, 515. + +_The Geographical Names in this Incident._--_Temoria_ (LA) is Tara +(Irish _Teamair_), Co. Meath, the site of the dwelling of the Kings of +Ireland. _Midhe_ (LA) means the province of Meath; LA is, however, +in error in placing the Latronenses therein. The _Connachta_ are the +people who give their name to the province of Connacht. _Mag Ai_, +variously spelt, is the central plain of Co. Roscommon; _Raith +Cremthainn_ ("the fort of Cremthann") was somewhere upon it, +presumably near the royal establishment of Rathcroghan, but the exact +site is unknown. _Isel Chiarain_ (VG), a place reappearing later in +the Life, is unknown, but doubtless it was close to Clonmacnois. +_Cluain maccu Nois_, the "Meadow of the Descendants of Nos," now +Clonmacnois, stands on the right bank of the Shannon about twelve +miles below Athlone. Extensive remains of the monastery founded by +Ciaran are still to be seen there. As for _Tech meic in tSaeir_, "the +house of the wright's son," we might have inferred that this place was +also somewhere near or in Clonmacnois; but a note among the glosses of +the _Martyrology of Oengus_ (under 9th September) says that it was "in +the house of the son of the wright" that Ciaran was _brought up_. It +is therefore to be identified with the mysterious place corruptly +spelt "Templevickinloyhe" (church of the son of the ----?) in the +extract from the _Annals of Clonmacnois_ printed above.[11] + +_The Verses in this Section of VG._--The epigram on Ciaran's parents +is found in many MSS. The rendering here given expresses the sense and +reproduces the rhythm of the stanza, but does not attempt to copy the +metre in every detail. This is known as _cro cummaisc etir casbairdne +ocus lethrannaigecht_, and consists of seven-syllable lines with +trisyllabic rhymes, alternating with five-syllable lines having +monosyllabic rhymes. Literally translated the sense would run, +"Darerca my mother / she was not a bad woman // Beoit the wright my +father / of the Latharna of Molt." + +The second stanza is misplaced, and should properly have been inserted +in the following paragraph. Its metre is _ae freslige_--seven-syllable +lines in a quatrain, rhyming _abab_: _a_ being trisyllabic, _b_ +dissyllabic rhymes. The stanza is obscure and probably corrupt; so far +as it can be rendered at all, the literal translation is: "He healed +the steed of Oengus / when he was in a swathe, in a cradle // there +was given ... / from God this miracle to Ciaran." + + +III. HOW CIARAN RAISED THE STEED OF OENGUS FROM DEATH (LA, LB, LC, VG) + +_The Four Versions._--This incident is told in all four lives, and it +is instructive to note the differences of detail which they display. +In LA Oengus goes to fetch Ciaran, after consulting with his friends. +In LB he sends for him. In LC he goes to him, and in VG Ciaran comes +without being fetched. The stanza interpolated in the preceding +section of VG introduces us to another variant of the tradition, in +which Ciaran was a swaddled infant when the miracle was wrought. In LB +the incident is given a homiletic turn, by being told to illustrate +the saint's care for animals. + +_Parallels._--A similar but not identical miracle is attributed to +Saint Patrick (VTP, 228; LL, 565). Here the saint resuscitates horses +with holy water; but in this case the saint's own curse had originally +caused the horses' deaths, because they grazed in his churchyard. +Saint Lasrian also restored a horse to life (CS, 796). + +_Tir na Gabrai_ ("the land of the horse") is unknown, though it +presumably was near Raith Cremthainn. The story was probably told to +account for the name of the field. It has been noticed that the Latin +Lives are less rich in details as to names of places and people than +the Irish Life. This is an indication of a later tradition, when the +recollection of names had become vague, or, rather, when names which +had been of interest to their contemporaries had ceased to rouse such +feelings. + + +IV. HOW CIARAN TURNED WATER INTO HONEY (LA, LB, LC, VG) + +One of the numerous imitations of the story of the Miracle of Cana. +Compare incident XLIV. An identical story is told of Saint Patrick +(LL, 108). Note the variety of reasons given for sending the honey to +Iustus. + + +V. HOW CIARAN WAS DELIVERED FROM A HOUND (LA, LB, LC, VG) + +_Parallels._--The same story is told of Saint Patrick, in Colgan's +_Tertia Vita_, cap. xxxi, _Septima Vita_, I, cap. xlvii. Patrick +likewise quoted the verse _Ne tradas bestiis animus confitentes tibi_ +(Ps. lxiv, [Vulgate lxiii] 19). + +_The Fate of the Hound._--This varies in the different versions. In +the Patrick story just quoted it was struck immovable, as a stone. +In LA it thrusts its head _in circo uituli_, which I have rendered +conjecturally as the context seems to require, but I can find +no information as to the exact nature of this adjunct to the +cattle-stall. Du Cange gives _arcus sellae equestris_ as one of the +meanings of _circus_. + +LB and LC, which have many points of affinity, are in this incident +almost word for word identical. They agree in saying that the men +setting on the hound were spurred (_uexati_) by an evil spirit. The +misplacing of this incident in LB is probably due to a transposition +of the leaves of the exemplar from which it was copied. + + +VI. HOW CIARAN AND HIS INSTRUCTOR CONVERSED, THOUGH DISTANT FROM ONE +ANOTHER (LA, VG) + +_Topography of the Story._--Assuming that Raith Cremthainn was +somewhere near Rathcroghan, the distance between this and Fuerty would +be about fourteen miles. There is no indication on the Ordnance map of +any rock that can be identified with the cross-bearing stone on which +Ciaran used to sit, though it clearly was a landmark well known to the +author of LA. (_Pacé_ LA, Rathcroghan is _north_ of Fuerty.) + +_Parallels._--The closest parallel is the story of Brigit, who heard +a Mass that was being celebrated in Rome, though unable to hear a +popular tumult close by (TT, 539). Something resembling the action of +a wireless telephone is contemplated, the voices being inaudible +to persons between the speakers. Thus the tales of saints with +preternaturally loud voices are not quite in point. Colum Cille was +heard to read his Psalms a mile and half away (LL, 828); Brenainn also +was heard at a long distance (LL, 3419). The burlesque _Vision of +MacConglinne_ parodies such voices (ed. Meyer, pp. 12, 13). + + +VII. CIARAN AND THE FOX (VG) + +_Parallels._--There are endless tales of how saints pressed wild +animals into their service; indeed the first monastic establishment of +Ciaran's elder namesake, Ciaran of Saigir, consisted of wild animals +only: a boar, a badger, a wolf, and a stag (VSH, i, 219; _Silua +Gadelica_, i, p. 1 ff.). Moling also kept a number of wild and tame +animals round his monastery--among them a fox, which, as in the tale +before us, attempted to eat a book (VSH, ii, 201); otherwise, however, +the stories differ. Aed rescued a stag from hunters, and used its +horns as a book-rest (VSH, ii, 296); Coemgen similarly rescued a boar +(VSH, i, 244). So, in Wales, Saint Brynach caused stags to draw +his carriage, and committed his cow to the charge of a wolf +(_Cambro-British Saints_, pp. 10, 296). Saint Illtyd tamed a stag +which he had rescued from hunters (_ibid._, pp. 164, 473). + +_Herding of Cattle._--There is abundant evidence from the Lives of the +saints that the herding of the cattle while pasturing was an important +duty of the children of the household. There was no little risk in +this, owing to the prevalence of wolves. + +_Reading the Psalms._--The Psalms seem to have been the first subject +of instruction given to young students; LB, 4, indicates that Ciaran's +lessons with Iustus did not go beyond the mere rudiments of learning. +There is in the National Museum, Dublin, a tablet-book containing six +leaves of wax-covered wood, on which are traced a number of the Psalms +in the Vulgate version; this was most likely a lesson-book such as is +here described. The story evidently grew up around an actual specimen, +that bore injuries, explained as being the tooth-marks of the fox. + +_Versions of the Tale._--It would appear that this story was +originally an account of how Ciaran and his distant tutor could +communicate, quite independent of incident VI. It has become awkwardly +combined with VI into a conflate narrative, as is shown by the silence +about the fox in LA. According to the one story, they used their +supernatural "wireless telephone." According to the other, the fox +trotted back and forth with the book. In the conflate version, it +would appear that Iustus dictated Psalms to Ciaran by "telephone," +Ciaran then wrote them on his tablets, and the fox waited till he +was finished and then carried them for correction to Iustus. (As is +observed in the footnote _in loc_, p. 73, we must read "Iustus" for +"Ciaran" in the passage describing the proceedings of the fox). + +_The Homiletic Pendant._--The unexpected homiletic turn given to this +story in VG may perhaps find its explanation in facts now lost to us; +the passage reads like a side-thrust at some actual person or persons. +It may possibly refer to the act of sacrilege committed by Toirdelbach +ó Briain, in 1073, who carried away from Clonmacnois the head of +Conchobar ó Maeil-Shechlainn; but being attacked by a mysterious +disease--imparted to him, it was said, by a mouse which issued from +the head and ran up under his garment--he was obliged to return it, +with two gold rings by way of compensation. He did not recover from +the disease, however, but died in 1086 (_Annals of Four Masters_). + + +VIII. HOW CIARAN SPOILED HIS MOTHER'S DYE (VG) + +I have found no parallel to this most remarkable story. It displays +the following noteworthy points-- + +1. It belongs to the Ciaran-tradition which places the home of the +family in Cenel Fiachach. + +2. It preserves what has every appearance of being an authentic +tradition of a prohibition against the presence of males, even of +tender years, when dyeing was being carried on.[12] + +3. Most likely the saint's curse--indeed, the whole association of +the tale with Ciaran--is a late importation into the story: it was +probably originally a [Pagan] tale, told as a warning of what would +happen if males were allowed to be present at the mystery. The +different colours which the garments assumed are perhaps not without +significance; Sullivan, in his introduction to O'Curry's _Manners +and Customs_ (i, p. 405), says "the two failures ... are simply +the failures which result from imperfect fermentation and +over-fermentation of the woad-vat." + +4. There is an intentionally droll touch given to the end of the +_Märchen_. + +5. The independence of parental control which the youthful Ciaran +displays will not escape notice. + +_The Stanza._--This is written in a peculiar metre; two seven-syllable +lines, with trisyllabic rhymes, followed by two rhyming couplets of +five-syllable lines with monosyllabic rhymes. + +_Iarcain_ is a word of uncertain meaning: it probably denotes the +waste stuff left behind in the vat. + + +IX. HOW CIARAN RESTORED A CALF WHICH A WOLF HAD DEVOURED (LA, LB, LC, +VG) + +_Parallels._--Practically the same story is told of Abban (VSH, i, 24; +CS, 508) and of Colman (CS, 828). A similar story is told of Saint +Patrick (LL, 91), but it is not quite identical, inasmuch as here the +wolf voluntarily restored a sheep which it had carried off. Something +like this, however, is indicated in the Latin verse rendering of the +story (No. 2 of the Latin verse fragments at the end of LB). More +nearly parallel is the tale of Brigit (LL, 1250; CS, 19) who gave +bacon which she was cooking to a hungry dog; it was miraculously +replaced. A converse of this miracle is to be found in the Life +of Ailbe, who first restored two horses killed by lions, and then +miraculously provided a hundred horses for the lions to devour (CS, +239). Aed gave eight wethers to as many starving wolves, and they were +miraculously restored to save him from the indignation of his maternal +aunt (VSH, ii, 296). It is obvious, but hypercritical, to complain +that in these artless tales the kindness shown to the beasts is +illogically one-sided! + +_The Process of Resuscitation._--The important point in the tale, +though the versions do not all recognise this, is the collection of +the bones of the calf. VG preserves the essential command to the wolf +not to break these. Colum Cille reconstituted an ox from its bones +(LL, 1055). Coemgen gave away to wayfarers the dinner prepared for +the monastic harvestmen, and when the latter naturally protested, he +collected the bones and re-clothed them with flesh, at the same time +turning water to wine (VSH, i, 238). Aed performed a similar miracle +in the nunnery at Clonmacnois, replacing Ciaran's dinner which he +himself had eaten (VSH, i, 39). There is here no mention of the bones, +but very likely this has become lost in the process of transmission. +By all these tales we are reminded of the boar Sæhrimnir, on whose +flesh the blessed ones in Valhalla feast daily--sodden every evening +and reconstituted from its bones every morning.[13] In a Breton +folk-tale, _La princesse Troïol_, the hero has been burnt by the wiles +of his enemy, but his sorceress fiancée seeks among the ashes till +at last she finds a tiny splinter of bone. With this she is able to +restore her betrothed; without it she would have been powerless.[14] + +Very probably the practice of "secondary interment" of human bones, +which we find so far back as the later stages of the Palaeolithic age, +is based upon the same belief; that if the bones are preserved, their +owner has a chance of a fresh lease of life. + +There is a curious variant of the story in the Life of Coemgen. +Here the cow is driven home, and Coemgen, called upon to soothe its +lamentations, fetches, not the bones of the eaten calf, but the +culprit wolf, which comes and plays the part of the calf to the +satisfaction of all concerned (VSH, i, 239). It is evident that +in this case there is another element of belief indicated: the +personality of the calf has passed into the wolf which has devoured +it--in fact, the wolf _is_ the calf re-incarnate. + +_Resurrection of Beasts._--Calling dead animals back to life is a not +infrequent incident in the lives of Irish saints. We have already seen +Ciaran resuscitating a horse. Mo-Chua restored twelve stags (VSH, ii, +188); but perhaps the most remarkable feat was that of Moling, who, +having watched a wren eating a fly, and a kestrel eating the wren, +revived first the wren and then the fly (VSH, ii, 200). Saint +Brynach's cow having been slain by a tyrannical king, was restored to +life by the saint (_Cambro-British Saints_, pp. 11, 297). + +_The Stanza in VG._--The metre is _ae freslige_. The rendering in the +text is close to the literal sense. + +_The Ejaculation "Mercy on us"_--or, more literally, "mercy come to +us." The sentence recording this habitual ejaculation, in VG, breaks +so awkwardly into the sense of the passage in which it is found, that +it must be regarded as a marginal gloss which has become incorporated +with the text. It has dislodged a sentence that must have legitimately +belonged to the text, restored in the foregoing translation by +conjecture. Probably the lost sentence, like the intrusive one, ended +with the word _trocuire_, "mercy," which, indeed, may have suggested +the interpolation; this might easily have caused the scribe's eye +to wander. An habitual expletive is also attributed to St. Patrick +(_modébroth_, apparently "My God of Judgment!"). + +Here, again, the versions in LB and LC are very closely akin. + + +X. HOW CIARAN WAS DELIVERED FROM ROBBERS (LA, LC, VG) + +_Parallels._--Robbers were smitten with blindness (cf. Genesis xix. +II) by Darerca (CS, 179) and restored on repentance. The same fate +befell a man who endeavoured to drive Findian from a place where he +had settled (CS, 198). Robbers who attempted to attack Cainnech (CS, +364, 389; VSH, i, 153), Colman (VSH, i, 264), and Flannan (CS, 669), +were struck motionless. The story before us is a conflation of the two +types of incident, blindness and paralysis being accumulated on the +robbers. The same accumulation befell a swineherd who attempted to +slay Saint Cadoc (_Cambro-British Saints_, pp. 31, 321). + +Note that this incident, like No. VIII, belongs to the Cenel Fiachach +tradition. We have already seen that it was known to the compiler of +the _Annals of Clonmacnois_, though he ignores the miraculous element. + + +XI.-XIII. HOW CIARAN GAVE CERTAIN GIFTS (LA): XIV. HOW CIARAN GAVE THE +KING'S CAULDRON TO BEGGARS AND WAS ENSLAVED (LA, LC, VG) + +These four incidents may be considered together: they are all variants +of one formula. + +_Parallels_.--Brigit took "of her father's wealth and property, +whatsoever her hands would find, ... to give to the poor and needy" +(LL, 1308). A story is told in the Life of Aed which is evidently a +combination of our incidents XII and XIII: to the effect that when +ploughing he made a gift of one of his oxen and of the coulter, and +continued to plough without either (VSH, i, 36). + +The angels grinding for Ciaran reappear in incident XVIII: this is a +frequent type of favour shown to saints. Angels ground for Colum Cille +at Clonard (LL, 850), swept out a hearth for Patrick (LL, 121), and +harvested for Ailbe (CS, 241). + +_Beoit an Uncle._--This is an important link between incidents XII and +XIII in LA. Its bearing upon the question of the origin of Ciaran's +family has already been noticed. + +_The Oxen ploughing._--Incident XIII would be meaningless if we did +not understand from it that at the time of the formation of the +story it was not customary to use horses in the plough. This is an +illustration of the way in which these documents, unhistorical though +they may be in the main, yet throw occasional sidelights, which may be +accepted as authentic, on ancient life. + +_King Furbith._--I have not succeeded in tracing this personage, who +reappears in incident XXVII. But the story of his cauldron is found in +the Life of Ciaran of Saigir (CS, 815), in a rather different form--to +the effect that he deposited his considerable wealth for safe-keeping +with Ciaran, who was already abbot of Clonmacnois. Ciaran promptly +distributed it to the poor. Furbith was human enough to be annoyed at +this breach of trust, and ordered Ciaran to be summoned before him in +bonds. This done, he addressed him "insultingly," as the hagiographer +puts it, in these words: "Good abbot, if thou wilt be loosed from +bonds, thou must needs bring me seven white-headed red hornless +kine:[15] and if thou canst not find them, thou shalt pay a penalty +for my treasures which thou hast squandered." Ciaran undertook to +provide the required cattle, "not to escape these thy bonds, which are +a merit unto me, but to set forth the glory of my God"; and therefore +he was set free to obtain them. Another variant of these stories--a +common type, in which the saint gives away the property of other +people in alms, but has his own face miraculously saved--is +illustrated by the tale of Coemgen, who, when a boy was pasturing +sheep. He gave four of them to beggars, but when the sheep were led +home at night the number was found complete "so that the servant of +Christ should not incur trouble on account of his exceeding charity" +(VSH, i, 235). + +The site of _Cluain Cruim_ (LA) is unknown (perhaps Clooncrim, Co. +Roscommon). The _Desi_ (VG), or Dessi, were a semi-nomadic pre-Celtic +people once established in the barony of Deece, Co. Meath, but +afterwards in the baronies of Decies in Waterford: both these baronies +still bear their name. A branch of them settled in Wales. Evidently +the donors of the cauldrons which purchased the freedom of the saint +were of the Decies; they are said to have been Munster folk (the name +of the province is variously spelled). + + +XV. HOW CIARAN REPROVED HIS MOTHER (LA, LC) + +I have found no parallel to this story; it contains no miraculous +element, and may quite possibly be at least founded on fact. Its chief +importance is the prominence given to the _materfamilias_. + + +XVI. THE BREAKING OF THE CARRIAGE-AXLE (LA, LC) + +Unlike LA, LC seems to imply that the injury to the axle was not +repaired. This would be parallel to the story of Aed, who, when his +carriage met with a similar mishap, was able to continue his journey +on one wheel only (CS, 336; VSH, i, 36). + + +XVII. HOW CIARAN WENT WITH HIS COW TO THE SCHOOL OF FINDIAN (LA, LB, +LC, VG) + +_The blessing of the Cow._--In this story we again note the prominence +of the _materfamilias_: it is she who in most of the versions +withholds the desired boon. Note how LB endeavours to tone down the +disobedience of the saint by making the cow follow him of her own +accord, or, rather, upon a direct divine command. The _Annals of +Clonmacnois_ presents the story in a similar form: "He earnestly +entreated his parents that they would please to give him the cow +[which had been stolen and recovered; _ante_, p. 108], that he might +go to school to Clonard to Bishop Finnan, where Saint Colum Cille ... +and divers others were at school: which his parents denied: whereupon +he resolved to go thither as poor as he was, without any maintenance +in the world. The cow followed him thither with her calf; and being +more given to the cause of his learning than to the keeping of the +cows, having none to keep the calf from the cow, [he] did but draw +a strick of his bat between the calf and cow. The cow could not +thenceforth come no nearer [_sic_] the calf than to the strick, nor +the calf to the cow, so as there needed no servant to keep them one +from another but the strick." A totally different version of the story +of the cow is recorded in the glosses to the _Martyrology of Oengus_ +(9th September). Here Ciaran applied to his _father_, who, so far from +refusing his request, bade him go through the herd and take whatever +beast would follow him. "The Dun Cow of Ciaran" yielded to the test. +Further, the same cow followed him when he left Clonard, instead of +remaining with Ninned as in the _Lives_ before us. + +Note how the author of LA has been unable to keep a very human touch +out of his arid record: _matri displicebat, uolebat enim eum secum +semper habere_. This is our last glimpse of poor Darerca, and it does +much to soften the rather lurid limelight in which our homilists place +her. + +_The Division of Kine and Calves._--This miracle is one of the most +threadbare commonplaces of Irish hagiographical literature; it is most +frequently, as here, performed by drawing a line on the ground between +the animals with the saint's wonder-working staff. It is attributed, +_inter alia_, to Senan (LL, 1958), Fintan (CS, 229), Ailbe (with +swine, CS, 240), and Finan (CS, 305). + +_A miraculous abundance of milk_ was also given by kine belonging to +Brigit (CS, 44) and to Samthann (VSH, ii, 255). + +_The Hide of the Cow._--Plummer quotes other illustrations of such +mechanical passports to the Land of the Blessed (VSH, i, p. xciii). +The main purpose of this whole incident is doubtless to explain the +origin of a precious relic, preserved at Clonmacnois. Its history +is involved in some doubt: it is complicated by the fact that there +exists a well-known manuscript, now preserved in the library of the +Royal Irish Academy, written at Clonmacnois about A.D. 1100, and +called the _Book of the Dun Cow_, from the animal of whose hide the +vellum is said to have been made. But whether this book has any +connexion with the Dun Cow of Ciaran may be considered doubtful. For +down to the comparatively late date at which our homilies were put +together, the hide of Ciaran's Dun was evidently preserved _as a +hide_, on or under which a dying man could lie: therefore it cannot +have been made into a book. Yet _Imtheacht na Tromdhaimhe_ (p. 124 +of the printed text) tells us, for what it may be worth, that Ciaran +wrote the great epic tale called _Táin Bó Cúalnge_ upon the hide of +the Dun Cow. There is actually a copy of this tale in the existing +book; but the book was written not long after the time when our +homilists were describing the relic as an unbroken hide. Either there +were two dun cows, or the name of the Manuscript has arisen from a +misunderstanding. + +_The stanza in VG_ is another example of _ae freslige_ metre. The +literal translation is "Fifty over a hundred complete / the Dun of +Ciaran used to feed, // guests and lepers / people of the refectory +and of the parlour." + +_The School of Findian._--Findian was born in the fifth century. He +went to Tours for study, and afterwards to Britain; he then felt a +desire to continue his studies in Rome, but an angel bade him return +to Ireland and there continue the work begun by Patrick. After +spending some time with Brigit at Kildare, and establishing various +religious houses, he settled at Cluain Iraird, in the territory of +Ui Neill: now called Clonard, in Co. Meath. His establishment there +became the chief centre of instruction in Ireland in the early part of +the sixth century. He died in 549, at an advanced age: indeed, he is +traditionally said to have lived 140 years. Nothing now remains of the +monastery, though there were some ruins a hundred years ago. + + +XVIII. THE ANGELS GRIND FOR CIARAN (LA, LC, VG) + +The angels grinding have already been seen in incident XIV. + +_The Stanza in VG._--This is in the metre known as _rannaigecht +mór_, seven syllables with monosyllabic rhymes, usually _abab_. The +translation adequately expresses the sense and, approximately, the +metre.[16] The number of saints enumerated is thirteen, not twelve, +but the master, Findian of Clonard, is not counted in the reckoning. +The names, the principal monasteries, and the obits of these saints +are as follows-- + + Findian of Cluain Iraird (Clonard, Co. Meath), 12 December 548. + Findian of Mag-bile (Moville, Co. Donegal), 12 September 579. + Colum Cille of Í Choluim Cille (Iona), 9 June 592. + Colum of Inis Cealtra (Holy Island, Loch Derg), 13 December 549. + Ciaran of Cluain maccu Nois (Clonmacnois), 9 September 548. + Cainnech of Achad Bo (Aghaboe, Queen's Co.), 11 October 598. + Comgall of Beannchor (Bangor, Co. Down), 10 May 552. + Brenainn of Birra (Birr, King's Co.), 29 November 571. + Brenainn of Cluain Fearta (Clonfert, King's Co.), 16 May 576. + Ruadan of Lothra (Lorrha, Co. Tipperary), 15 April 584. + Ninned of Inis Muighe Saimh (Inismacsaint in Loch Erne), + 18 January 5..(?). + Mo-Bi of Glas Naoidhean (Glasnevin, Co. Dublin) 12 October 544. + Mo-Laise mac Nad-Fraeich of Daimhinis (Devenish, Loch Erne), + 12 September 563. + + +XIX. CIARAN AND THE KING'S DAUGHTER (LA, VG) + +_Parallels._--Maignenn never would look on a woman, "lest he should +see her guardian devil" (_Silua Gadelica_, i, 37). The story has some +affinity with the curious _Märchen_ of the Mill and the Bailiff's +Daughter (incident XXIV). Cuimmin of Connor, in his poem on the +characters of the different Irish saints, spoke thus of Ciaran, +doubtless in reference to this incident: "Holy Ciaran of Clonmacnois +loved humility that he did not abandon rashly; he never spoke a word +that was untrue, he never looked at a woman from the time when he was +born." + +_The Stanza in VG._--Metre _ae freslige_. Literally thus: "With Ciaran +read / a girl who was stately with treasures // and he saw not / her +form or her shape or her make." + +In LA the father of the maiden is king in Tara: in VG he is king of +Cualu, the strip of territory between the mountains and the sea from +Dublin southward to Arklow. + + +XX. HOW CIARAN HEALED THE LEPERS (VG) + +Leprosy, or at least a severe cutaneous disease so called, was common +in ancient Ireland; and there are numerous stories, some of them +extremely disagreeable, that tell how the saints associated with its +victims as an act of self-abasement. We have already seen how Patrick +was said to have kept a leper. Brigit also healed lepers by washing +(LL, 1620), and Ruadan cleansed lepers with the water of a spring +that he opened miraculously (VSH, ii, 249). Contrariwise, Munnu never +washed except at Easter after contracting leprosy (VSH, ii, 237). +The miraculous opening of a spring is a common incident in Irish +hagiography; we have already seen an example, in the annotations to +incident I. + +Whitley Stokes points out (LL, note _ad loc._) that the "three waves" +poured over the lepers are suggested by the triple immersion in +baptism. + + +XXI. CIARAN AND THE STAG (VG) + +_Parallels._--We have already noted the use of wild animals by Irish +saints. Findian yoked stags to draw wood (LL, 2552). Patrick kept a +tame stag (TT, p. 28, cap. lxxxii, etc.). In incident XXXVII, Ciaran +is again served by a stag. Cainnech, like Ciaran, made a book-rest of +the horns of a stag (CS, 383), and books which Colum Cille had lost +were restored to him by a stag (TT, _Quinta Vita_, p. 407). In the +life of Saint Cadoc we read an incident which combines docile stags +drawing timber and a forgotten book untouched by rain (_Cambro-British +Saints_, pp. 38, 329). + +For Ciaran's prompt obedience to the summoning sound of the bell, +compare what is told of Cainnech, who happened to be summoned by the +head of the monastic school when he was writing, and left the letter +O, which at the moment he was tracing, unfinished, to obey the call +(VSH, i, 153). + +There is a parallel in incident XXXVI for the book unwet by rain. +Books written by Colum Cille could not be injured by water (LL, 956). +It is perhaps hardly necessary to infer with Plummer (VSH, i, p. +cxxxviii) that this was a myth of solar origin. + + +XXII. THE STORY OF CIARAN'S GOSPEL (LA, VG) + +This striking anecdote is unique, and probably founded on an authentic +incident. The two versions before us differ in some respects, as a +comparison will show. The story is told in another form in the _Quinta +Vita Columbae_ (TT, p. 403) to the effect that "Once Saint Kieranus, +whom they call the Son of the Wright, on being asked, promised Columba +that as he was writing a book of the Holy Gospels, he would write out +the middle part of the book. Columba, in gratitude to him, said, 'And +I,' said he, 'on behalf of God, promise and foretell that the middle +regions of Ireland shall take their name from thee, and shall bring +their taxes or tribute to thy monastery.'" The same version appears in +O'Donnell's _Life of Colum Cille_ (printed text, p. 128). Yet another +version appears in the glosses to the _Martyrology of Oengus_ +(9th September), according to which Colum Cille wished to write a +gospel-book, but no one except Ciaran had an exemplar from which to +make the copy. Colum Cille went to Ciaran's cell and asked for the +loan of the book; Ciaran, who was preparing his lesson, and had just +come to the words _Omnia quaecumque_, etc., presented him with it. +"Thine be half of Ireland!" said Colum Cille. It is worth passing +notice that the verse in question, here treated as the central verse +of the gospel, is not one-fifth of the way through the book. Had the +original narrator of the tale a copy with misplaced or missing leaves? + +_The Stanza in VG._--This is apparently slightly corrupt, but the +metre is evidently meant to be _ae freslige_. It probably belongs to +one poem with the previous stanzas in the same metre: its first line +echoes the stanza in incident XIX. Literally, "With Findian read / +Ciaran the pious, with diligence // he had half a book without reading +/ half of Ireland his thereafter." + +_The Saying of Alexander._--I regret to have to acknowledge that +I have been unable to get on the track of any explanation of this +appendix to the incident, as related in VG. It is probably a marginal +gloss taken into the text. The "Alexander" is presumably one of the +popes of that name, and if so, must be Alexander II (1061-1073), as +the first Pope Alexander is too early, and the remaining six are too +late. I have, however, searched all the writings bearing his name +without discovering anything like this saying, nor can I trace it with +the aid of the numerous indexes in Migne's _Patrologia_. + + +XXIII. THE BLESSING OF CIARAN'S FOOD (LA, LC) + +I cannot find any authority for the ritual indicated by this curious +story, in which the blessing of a second person is necessary before +food can be consumed. There is a Jewish formula described by +Lightfoot,[17] in which, when several take their meals together, one +says _Let us bless_, and the rest answer _Amen_. But it is not clear +why a response should have been required by a person eating alone. + + +XXIV. THE STORY OF THE MILL AND THE BAILIFF'S DAUGHTER (LB, VG) + +The full details of this narrative have evidently been offensive to +the author of LB, who has heroically bowdlerised it. It is obviously +an independent _Märchen_, which has become incorporated in the +traditions of Ciaran. + +_The Famine._--Famines are frequently recorded in the Irish Annals: +and it is noteworthy that they were usually accompanied by an epidemic +of raids on monasteries. The wealth of the country was largely +concentrated in these establishments, so that they presented a strong +temptation to a starving community. The beginning of the story is thus +quite true to nature and to history, though I have found no record +of a famine at the time when we may suppose Ciaran to have been at +Clonard. + +_Transformation of Oats to Wheat, and of other Food to Flour._--Such +transformations are common in the saints' Lives. We read of swine +turned to sheep (CS, 879), snow to curds (LL, 127), sweat to gold +(TT, 398) flesh to bread (CS, 368). The later peculiarities of the +food--bread or some other commonplace material having the taste of +more recondite dainties, and possessing curative properties--are not +infrequently met with in folk-lore. Saint Illtyd placed fish and water +before a king, who found therein the taste of bread and salt, wine and +mead, in addition to their proper savours (_Cambro-British Saints_, +pp. 165, 474). + +_The Resistance of the Saint to amorous Advances._--The reader may be +referred to Whitley Stokes's note _ad loc._, in LL. We may recall the +well-known story of Coemgen (Kevin) at Glendaloch: though it must be +added that the version of the tale popularised by Moore, in which the +saint pushed his importunate pursuer into the lake and drowned her, +has no ancient authority. On the rather delicate subject of the +arrangement made between Ciaran and the maiden's family, consult +the article _Subintroductae_ in Smith and Cheetham's _Dictionary of +Christian Antiquities_. This feature of the story is enough to show +its unhistorical character, at least so far as Ciaran is concerned: +for Ciaran did not belong to the _Primus Ordo_ of Irish saints, who +_mulierum administrationem et consortia non respuebant, quia super +petram Christum fundati ventum temptationis non timebant_, but to +the _Secundus Ordo_, who _mulierum consortia et administrationes +fugiebant, atque a monasteriis suis eas excludebant_ (CS, 161, 162). +The description of Ciaran as transcending his contemporaries in beauty +is probably suggested by Ps. xlv, 2, and is another illustration of +the _Tendenz_ already referred to. + +_The Eavesdropper and the Crane._--This incident reappears in the Life +of Flannan (CS, 647). Wonder-workers do not like to be spied upon by +unauthorised persons. This is especially true in the Fairy mythology +surviving to modern times. Compare a tale in the Life of Aed (VSH, ii, +308). A quantity of wood had been cut for building a church, but there +was no available labour. Angels undertook the work of transportation +on condition that no one should spy upon them. One man, however, +played the inevitable "Peeping Tom," and the work ceased immediately. +The reader may be referred for further instances to the essay on +"Fairy Births and Human Midwives" in E.S. Hartland's _Science of Fairy +Tales_. + +There is a touch of intentional drollery at the end of the story where +the brethren are shown as having so thoroughly enjoyed the feast +miraculously provided for them that their observance of the canonical +hours was disjointed. For other instances of intoxication as resulting +from saints' miracles see VSH, i, p. ci. + +_The Stanzas in VG._--These are in _ae freslige_ metre, so that they +are probably another fragment of the poem already met with. The +translation in the text reproduces the sense with sufficient +literalness. + +On the whole the impression which this unusually long and very +confused incident makes on the reader is that originally it was an +_anti-Christian_ narrative concocted in a Pagan circle, which has +somehow become superficially Christianised. + + +XXV. THE STORY OF CLUAIN (VG) + +One of the numerous tales told of the danger of crossing the will of a +saint. It is possibly suggested by Matt, xxi, 28; but it may also be +a pre-Christian folk-tale adapted to the new Faith by substituting a +saint for a druid. On the cursing propensities of Irish saints see +Plummer, VSH, i, pp. cxxxv, clxxiii. A curse said to have been +pronounced by Ciaran on one family remained effective down to the year +1151, where it is recorded by the _Annals of the Four Masters_ (vol. +ii, p. 1096). Another curse of the same saint, and its fulfilment, is +narrated in Keating's History (Irish Texts Society's edn., iii, 52 +ff.), and at greater length in the life of the victim, Cellach (_Silua +Gadelica_, no. iv). + +Note that Ciaran sends a messenger with his rod to revive Cluain. This +is probably imitated from Elisha sending Gehazi similarly equipped to +raise the Shunammite's son (2 Kings iv, 29). + +Cluain's thanks at being delivered from the pains of hell may be +contrasted with the protest of the monk resurrected by Colman (VSH, +i, 260, 265) at being recalled from the joys of heaven--an aspect of +resurrection stories frequently overlooked by the narrators. + +_The Stanza in VG._--The metre is _rannaigecht gairit dialtach_ (a +line of three syllables followed by three of seven, with monosyllabic +rhymes _aaba_). The literal rendering is "Cluain agreed to come / to +me to-day for reaping // for an oppressive disease / caused him living +in his house to be dead." + + +XXVI, XXVII. HOW CIARAN FREED WOMEN FROM SERVITUDE (LA, LB, VG) + +Tuathal Moel-garb ("the bald-rough") was king in Tara A.D. 528-538. We +have already met with Furbith in incident XIV. + +Interceding for captives, with or without miracle, was one of the most +frequent actions attributed to Irish saints: as for instance Brigit +(LL, 1520) and Fintan (CS, 300). Doors opened of their own accord to +Colum Cille (CS, 850). Paulinus of Nola gave himself as a captive in +exchange for a widow's son at the time of the invasion of Alaric in +A.D. 410 (see Smith's _Dictionary of Christian Biography_, vol. iv, p. +239, col. ii, and references there). This explains the allusion in LB. +The woman passing through her enemies is perhaps suggested by Luke iv, +30. The prisoner Fallamain, rescued by Saint Samthann, also passed +unscathed through a crowd of jailers (VSH, ii, 255; compare _ibid._, +p. 259); his chains opened of their own accord, like the doors in +incident XXVI. Compare Acts xii, 7 ff. + + +XXVIII. ANECDOTES OF CLUAIN IRAIRD (VG) + +These four _petits conies_, found in VG only, are clearly designed +to set forth the superiority of Clonmacnois above its rival +establishments. + +(_a_) This story tells how Findian ranked Ciaran above all the notable +saints and scholars of his time, and how they had to acknowledge his +pre-eminence by their very jealousy. Colum Cille is the only saint +whom the homilist will allow to approach his hero. + +(_b_) This is a thrust at the monastery of Birr. It says, in effect, +"Clonmacnois is situated on the great river Shannon, Birr on the +insignificant Brosna; and the relative importance of the two +establishments is to be estimated by the size of their respective +rivers--even Brenainn, the founder of Birr, said this himself!" There +was a contest between the people of Clonmacnois and those of Birr at +a place now unknown, _Moin Coise Bla_ (the bog at the foot of Bla) +in the year 756, according to the _Annals of Clonmacnois_ and of +_Tigernach_. The circumstances which led to this event are not on +record; but it is not far-fetched to see an echo of it in the story +before us. This would give us an approximate date for the construction +of the story, though the compilation in which it is now embedded is +considerably later. + +(_c_) This story further exalts Clonmacnois as the place containing +a valuable relic that ensures eternal happiness in the hereafter. Of +this relic we have already spoken. + +(_d_) Again exalts Clonmacnois by relating a dream in which the +founder is put on a level with the great Colum Cille. This vision is +related also in the Lives of the latter saint (see, for instance, LL, +852). An analogous vision, not related in the Lives of Ciaran, is that +of the three heavenly chairs, seen by Saint Baithin. He saw a chair of +gold, a chair of silver, and a chair of crystal before the Lord. +As interpreted by Colum Cille, the first was the seat destined for +Ciaran, on account of the nobility and firmness of his faith; +the silver chair was for Baithin, on account of the firmness and +brightness and rigour of his faith; and the third was for Colum Cille +himself, on account of the brightness and purity--and brittleness--of +his faith.[18] + + +XXIX. THE PARTING OF CIARAN AND FINDIAN (VG) + +Compare with this narrative the parting of Senan and Notal (LL, +2031). The metre of the stanza is _cummasc etir rannaigecht mór ocus +leth-rannaigecht_ (seven-syllable and five-syllable lines alternately, +with monosyllabic rhymes _abab_). The translation is literal. + + +XXX. THE ADVENTURES OF THE ROBBERS OF LOCH ERNE (LB, LC) + +LA and VG know nothing of the visit to Loch Erne of which this is the +chief incident. Ninned here appears as an abbot, which is scarcely +consistent with his previous appearance as a junior fellow-student of +Ciaran. There is, however, a possible hint at this tradition in the +statement in VG that when Ciaran departed from Clonard he left the Dun +Cow with Ninned. Ninned's island, as we learn from an entry in the +_Martyrology of Donegal_ (18th January) was Inis Muighe Samh, now +spelt Inismacsaint, in Loch Erne. The reading in both MSS. of LB, +_silua_ for _insula_, evidently rests on a false interpretation of a +word or a contraction in the exemplar from which R1 was copied. This +seems to have been hard to read at the incident before us. Later on +there is a word, which the sense shows us must have been _potentes_. +The scribe of R1 could not read it, and left a blank, which +he afterwards tentatively filled in with the meaningless word +_fatentes_--a word which his copyist, the scribe of R2, emended by +guesswork into _fac(i)entes_. + +_Parallels._--There are several cases of the restoration to life of +persons who had been decapitated. Coemgen restored two women who had +been thus treated (VSH, i, 239). The famous Welsh holy well of Saint +Winefred in Flintshire is associated with a similar miracle (see Rees' +_Cambro-British Saints_, pp. 17, 304). The story of the three murdered +monks is also told of Saint Aed (VSH, i, 38), but there the blood-mark +round their necks is absent. Ciaran seems to have been less expert +than some of his brethren in replacing severed heads on decapitated +bodies; for according to a tale preserved in the _Book of Lismore_, +there was a certain lord of the region of Ui Maine (the region west of +the Shannon), who was called Coirpre the Crooked, for the following +reason: he was an evil man who did great mischief to every one, in +consequence of which he was murdered and beheaded. But Ciaran had +shriven him, and in order to deliver his soul from demons he restored +him to life, replacing his head--so clumsily, however, that it was +ever afterwards crooked. + +A certain man called Ambacuc, having perjured himself on the hand of +Ciaran, his head fell off. He was taken to Clonmacnois, and not only +lived there headless for seven years, but became the father of a +family![19] + + +XXXI. HOW CIARAN FLOATED A FIREBRAND ON THE LAKE (LB) + +_The Harbour of the Island._--It must be remembered, in reading this +and other island stories, that as a rule "the harbour of the island" +is not, as might be expected, the landing-stage on the island itself, +but the port on the mainland from which ships depart to visit the +island. Thus Portraine, a place on the coast north of Dublin, is +properly _Port Rachrann_, the Port of Rachra--the port from which +voyagers sailed to Rachra, the island now called by its Norse name +Lambay. + +_Parallels._--I have not found an exact parallel, but the story +belongs to the same family as that related of Coemgen, who kindled a +fire with the drops of water that fell from his fingers after washing +his hands (CS, 839). + + +XXXII. CIARAN IN ARAN (LA, LB, VG) + +_The Aran Islands._--The marvellous isles of Aran, still a museum of +all periods of ancient Irish history, with their immense prehistoric +forts and their strange little oratories, were from an early date +chosen as the site of Christian communities. Enda ruled over a +community at the southern end of the Great Island; the church still +survives, in ruin, and bears his name. Ciaran must have remained long +enough in Aran to make a permanent impression there, for one of the +ancient churches--much later than his time, however--is dedicated +under his invocation. The reference to saints "known to God only" +reminds us of the dedications to saints "whose names the Lord knows" +in Greek on the font of the Church of the Nativity at Bethlehem, and +in Armenian on a mosaic pavement at Jerusalem. + +_Prophecy by Vision._--This is not an infrequent incident in the +saints' Lives. It often appears at the beginning of a Life, the +saint's mother having a dream interpreted by some one, whom she +consults, as indicative of the future greatness and holiness of her +unborn son. I have not hit upon another case in these documents of the +same dream appearing to two persons at once. + +Ciaran's visit to Enda is described at length in the _Vita Endei_ +(VSH, ii, 71-2). We are there told that he was seven years in Aran, +serving faithfully in the monastic threshing-barn, so that in the +chaff-heaps it would have been impossible to discover a single grain; +and that the walls of his threshing-barn were still standing in Aran +when the hagiographer wrote. He then saw the vision of the tree, +which, however, we are not told was seen by Enda also. Enda +interpreted the vision as in the texts before us, and bade him +go forth to fulfil the divine will. Ciaran then went to found +Clonmacnois. He besought Enda before he departed that he (Enda) should +accept him and his _parochia_ under his protection: but Enda answered, +"God hath not ordained it so for thee, that thou shouldst in this +narrow island be under my authority. But because of thy wondrous +humility and thy perfect charity, Christ thy Lord giveth thee a half +of Ireland as thine inheritance." Here there is another version of the +claim of Clonmacnois to legislate ecclesiastically for half of the +island. They then erected a cross as a token of their fraternal +bond, putting a curse upon whomsoever should make a breach in their +agreement. In a Life of Saint Enda, quoted by the Bollandists +(September, vol. iii, p. 376 C), it is further averred that Enda saw +in a vision all the angels that haunted Aran departing in the company +of Ciaran as he went on his way. Distressed at this desertion of his +heavenly ministrants, he fasted and prayed; but an angel appeared +to him and comforted him, saying that the angels were permitted to +accompany Ciaran on account of his holiness, but that they would +return again to Aran. + + +XXXIII. HOW A PROPHECY WAS FULFILLED (LA, VG) + +The versions of this incident differ considerably both in detail and +in the setting of the incident. + +"_Cluain Innsythe_," where LA sets the story, is unknown. There is +no river in Aran, where VG places the incident; in this version, +therefore, the ship is placed on the sea. + +_Lonan the Left-handed._--Nothing further is recorded of this person, +so far as I know. The parenthesis describing how he "was ever +contradictious of Ciaran" is probably a gloss; so far as the incident +goes, the contradictiousness is the other way. + +Note the interesting sidelights upon the practice of artificially +drying grain in LA. There are some technical terms in the Latin of +this incident in the LA version. Thus, the word here translated "hut" +is _zabulum_; this I presume is another way of spelling _stabulum_, +for the meanings given in Du Cange to _zabulum_ or similar words are +here quite unsuitable. The word which I have rendered "platter" is +_rota_, and the word translated "shed" is _canaba_. + + +XXXIV. HOW CIARAN VISITED SENAN + +_Senan._--This is an extremely interesting personality. His island, +Inis Cathaigh (now corrupted to "Scattery") is said to derive its +name from _Cathach_, a monster (mentioned in LA) which had formerly +inhabited it, and which Senan had slain or charmed away. There are +obvious pagan elements in the legends of this saint, and there can be +little doubt that the unknown hermit who founded the monastery, +of which the remains are still to be seen, has entered into the +inheritance of the legends of an ancient deity, most likely worshipped +on the island. This deity was probably the god of the Shannon river: +and the name of the saint is clearly reminiscent of the name of the +river. In their present form the two names are not philologically +compatible: the name of the saint may be explained as an arbitrary +modification, designed to _differentiate_ the Christian saint from +the pagan river-god. That pagan names should survive (modified or +otherwise) in ancient holy places re-consecrated to Christianity is +only natural. + +There may be some foundation in fact for apparently supernatural +knowledge such as Senan displays in this incident of the personality +of a coming guest. In reading documents such as this, we are not +infrequently tempted to suspect that we have before us the record of +actual manifestations of the even yet imperfectly understood phenomena +of hypnotism, telepathy, "second sight," and similar psychical +abnormalities. + +The story of the cloak is told again in the Life of Senan (LL, 2388). +From the version there contained, we learn that Ciaran gave his cloak +to _lepers_. There is another version of the visit of Ciaran to Senan +in the metrical Life of the latter saint (CS, 750). According to this +story, Ciaran was not travelling alone, but with his disciples; and +they had no means of transport to the island except an oarless boat +woven of osiers. Trusting themselves to this doubtful craft (as Cybi +voyaged in a skinless coracle, _Cambro-British Saints_, pp. 186, 499), +they were ferried over in safety, no water finding its way into the +boat. Then follows the episode of the cloak, omitting, however, +Senan's jest of carrying it secretly. A glossator has added in LA +the marginal note "Priests formerly wore cowls." There are slight +discrepancies between the versions as to the precise garment given by +Ciaran and restored by Senan. + +Another episode connecting Ciaran and Senan is narrated in the +metrical Life of Senan (though the passage is absent from the CS copy; +it will be found in the Bollandist edition, March, vol. ii, p. 766). +Briefly, this tale is to the effect that Ciaran and Brenainn went to +Senan for confession. They were received with fitting honour, but the +steward of Inis Cathaigh told his superior that he had no provision to +set before the guests. "The Lord will provide," answered Senan; and +in point of fact, a prince for whom a feast was at the time being +prepared on the mainland was divinely inspired to send it as a gift +to the sacred island. The saints partook of the banquet thus bestowed +upon them; and while they were doing so, a small bell fell from heaven +into their midst. None of the three was willing to assert a claim to +this gift over the other two; and after discussion they agreed to +advance in different directions, and he who should continue longest to +hear the sound of the bell was to be its possessor. This test assigned +the bell to Senan. The shrine of this sacred relic (the bell itself +is lost) is now preserved in the museum of the Royal Irish Academy, +having been acquired from the last hereditary keeper by a generous +donor.[20] + +_The Geographical Names._--Besides "the island of Cathi" (Inis +Cathaigh, Scattery) LA refers to "Luim-nich" (Limerick), Kiarraighi +(properly _Ciarraige_, [North] Kerry), and Corco Baiscind (the +southern barony of Co. Clare), now spelt "Corcovaskin." + + +XXXV. CIARAN IN ISEL (LA, LB, VG) + +_Cobthach son of Brecan_.--This person, who is said in VG to have +made over Isel to Ciaran, was probably a local chieftain; but he has +escaped the notice of the Annalists. In any case the statement that he +made over Isel to Ciaran is so obviously incongruous with the sense of +the passage, that it can be safely rejected as an interpolation. Its +purpose is to claim for Clonmacnois the possession of the land called +Isel, the site of which is no longer known, though it cannot have +been far from Clonmacnois. Conn of the Poor, the great and charitable +benefactor of Clonmacnois in the early years of the eleventh century, +established an almshouse at Isel; and some fifty-six years later, +in the year 1087, his son Cormac, then abbot, purchased Isel in +perpetuity from the king of Meath. + +_Parallels._--We have already (incident XXI) seen an example of the +rescue of a book from rain; compare also incident XLI. The garment of +Finan (CS, 316) and of Cainnech (CS, 371) were preserved from rain, +and snow did not injure a book belonging to Abban (CS, 530). The +forgetfulness attributed to the saint with regard to his precious +volume is a regular feature of this type of incident: it is no doubt +meant to honour him, as indicating that the fulfilment of his monastic +duties were yet more precious in his eyes. Moling forgot his book when +reading by the sea-shore, and though the tide arose and covered it, it +remained uninjured (VSH, ii, 191). There are numerous illustrations +of the paramount need of attending to guests scattered through the +saints' Lives. + +The story of the grain cast into the breast of a poor man has come +down to us in confusion: it is not clear why the chariot is introduced +at all. Probably we have a conflation of two incidents. In the one +(which is the version followed by LA, for which see § 26 of that +document) Ciaran gave to a pauper a chariot and horses which the +prince Oengus son of Cremthann had given him: as that prince belongs +to the boyhood stories, it is probable that this incident should be +transferred to that section of the Life. In the other incident, which +may belong to the Isel period, Ciaran flings grain into the breast of +the poor man, where it turns into gold: and we may suppose that the +pointless re-transformation of the gold to grain did not take place. A +similar tale is told of Saint Aed (VSH, ii, 308). The weird story of +the jester who stopped the funeral of Guaire, king of Connacht, famous +for his abounding liberality, and demanded a gift of the dead man, is +of the same type; we are told that the dead king scooped up some earth +with his hand, and flung it into the jester's lap, where it became +pure gold.[21] + + +XXXVI. THE REMOVAL OF THE LAKE (LA, LB, VG) + +The island in the lake was probably a crannog, or artificial fortified +island, such as are common on the lakes of Ireland. Fundamentally the +story is an evident aetiological myth, intended to account for the +existence of some curious swampy hollow. In its present form it is +obviously suggested by Matt, xvii, 20. Note that VG does not seem to +contemplate the wholesale removal of the lake. + +_Parallels_ are not wanting. Findian dried up a lake by prayer (CS, +192); and houses were shifted from the west side to the east side of +a flood for the convenience of Colum Cille (LL, 858). Saint Cainnech, +finding the excessive singing of birds on a certain island to be an +interruption to his devotions, compelled them to keep silence (CS, +376; VSH, i, 161). + + +XXXVII. CIARAN DEPARTS FROM ISEL (LA, VG) + +_Parallels._--The nuns of Brigit made a similar complaint against the +excessive charity of their abbess (LL, 1598). For the stag compare +incident XXI; also the tale of how Brenainn was on one occasion guided +by a hound (CS, 116). Ruadan, having given in alms his chariot-horses +to lepers, found two stags to take their place (CS, 328). + +_The Stanza in VG._--The metre is one of the numerous forms of +_debide_, seven-syllable lines with echo-rhymes in which the +rhyme-syllable is stressed in the first line, unstressed in the second +(as _mén_, _táken_). The stanza before us is in _debide scáilte_, +where the two couplets of the stanza are not linked by any form of +sound assonance. The literal translation is: "Although it be low it +would have been high / had not the murmuring come // the murmuring, +had it not come / it would have been high though it be low." + +_The Geographical Names in LA._--Loch Rii (properly Loch Rib) is Loch +Ree on the Shannon, above Athlone. The island called Inis Aingin has +now the name of Hare Island; it is at the south end of the lake near +the outlet of the river. There are some scanty remains of a monastic +establishment to be seen upon it. + + +XXXVIII. CIARAN IN INIS AINGIN (LA, LB, VG) + +_The Presbyter Daniel._--For the presence here of a Welsh or British +priest, see the remarks in Plummer, VSH, i, p. cxxiv. But it is +probable that in the original form of the story the presbyter Daniel +was a fictitious ecclesiastic, perhaps the Evil One disguised. We may +compare the two false bishops that came to expel Colum Cille from Iona +(LL, 1007). Biblical names were sometimes used in the early Irish +Church, though native names were preferred. There is actually the +monument of a person called Daniel at Clonmacnois; it is a slab, +bearing an engraved cross and inscription, probably of the ninth or +tenth century. + +_The Gift._--This is said in VG to have been a cup adorned with birds. +Such forms of decoration seem to have been common, and are sometimes +referred to in Irish romances, though few, if any, examples that may +be compared with the descriptions have come down to us. In LA a word +_antilum_ is used, which does not appear to occur anywhere else, and +is unknown to our lexicographers. It is possibly a corruption for +_an(n)ulum_, "a ring." Naturally this tale of the gift must be a later +accretion to the story, if it had the origin just suggested. + +Note, in the long eulogy of the saint which the author of LB gives us +here, that the writer has not hesitated to introduce reminiscences of +Phil, ii, 7, 8, thus hinting at the general _Tendenz_ of the Lives of +Saint Ciaran. The rest of the eulogy is a free paraphrase of Rom. xii, +9 ff. There is extant a metrical "Monastic Rule" attributed to Saint +Ciaran, which was edited by the late Prof. Strachan in _Eriu_ (The +journal of the Dublin "School of Irish Learning") vol. ii, p. 227. +The subject-matter of this composition is a series of regulations +on morality and mortification of the flesh, but the language is so +obscure, and the text of the single MS. which alone contains it is so +corrupt, that even the pre-eminent Celtist who edited the poem would +not venture on a translation. + + +XXXIX. THE COMING OF OENNA (LA, LB, VG) + +_Parallels._--As Ciaran recognised Oenna by his voice, so Colman +picked out by his voice one of a number of soldiers destined for a +religious life (VSH, i, 261). With the incident of the consecration, +as successor, of an unprepossessing intruder, compare the tale of +Findian consecrating for the same purpose a raider whom he caught +hiding in the furnace-chamber of his kiln (LL, 2628 ff.; CS, 198). +The version in LB conveys the impression that Oenna's learning was +imparted to him miraculously, as Oengus the Culdee inspired an idle +boy with a miraculous knowledge of his neglected lesson.[22] + +The story of Oenna is told rather differently in the glosses to the +_Martyrology of Oengus_ (Bradshaw edn., pp. 48 ff.). Oenna with two +companions was going for military service to the King of Connacht. +They came to the embarking-place, not of Inis Aingin, but the larger +Inis Clothrann (now sometimes called Quaker Island), where there are +extensive ancient monastic remains. Ciaran was at the time in Inis +Clothrann. He summoned Oenna to him, and asked him whither he was +faring. "To the King of Connacht," answered Oenna. "Were it not better +rather to contract with the King of Heaven and earth?" asked Ciaran. +"It were better," said Oenna, "if it be right to do so." "It is +right," answered Ciaran. Then Oenna was tonsured and began his +studies. Here the miraculous insight which recognised in the warrior +youth the future abbot is ignored. The tract _De Arreis_[23] tells us +of the penance which Ciaran imposed upon Oenna: briefly stated it was +as follows. He was to remain three days and three nights in a darkened +room, not breaking his fast save with three sips of water each day. +Every day he was to sing the whole Psalter, standing, without a +staff to support him, making a genuflexion at the end of each Psalm, +reciting _Beati_ after each fifty, and _Hymnum dicat_ after every +_Beati_ in cross-vigil (_i.e._, standing upright with his arms +stretched out sideways horizontally). He was not to lie down but only +to sit, was to observe the canonical hours, and was to meditate on the +Passion of Christ and upon his own sins. + +The author of LA betrays his Irish personality by a phrase which he +uses of Oenna. Ciaran bids his followers to fetch _materiam abbatis +uestri_--"the makings of your abbot." This is a regular idiom for +an heir-apparent, and it shows that if the writer be not actually +translating from an Irish document, he is at least thinking in Irish +as he writes in Latin. + + +XL. HOW CIARAN RECOVERED HIS GOSPEL (LA, VG) + +There is another story of a gospel recovered from a lake, but without +any mention of a cow as the agent for its rescue (CS, 556). The tale +may be founded on fact. The "Port of the Gospel" is now forgotten. + +Books preserved as relics (_e.g._ the gospels belonging to a sainted +founder) were kept in metal shrines, and valuable books which were in +use were hung in satchels of leather on the walls of the library or +scriptorium. Two specimens of such satchels still remain. + + +XLI. HOW CIARAN WENT FROM INIS AINGHIN TO CLONMACNOIS (LA, LB, VG) + +_Parallels._--As Ciaran gave up his monastery to Donnan, in like +manner Munnu surrendered his settlement to the virgin Emer (CS, 495). +The list of equipments delivered by Ciaran to Donnan introduces us +to the "human beast of burden," Mael-Odran, a servile functionary +occasionally met with in Irish literature. A well-known incident of +St. Adamnan introduces him travelling "with his mother on his back" +(see Reeves, _Vita Columbae_, p. 179). As to the bell, it may be worth +noting that my friend Mr. Walter Campbell, formerly of Athlone, has +informed me that an ancient bronze ecclesiastical bell, found on the +lake shore opposite Hare Island, was long preserved, and used as +a domestic bell, in the cottage of a man named Quigley. The owner +believed that it was the bell of St. Ciaran, possibly that mentioned +in VG: this is not impossible, though hardly likely, as a bell of such +antiquity would most probably be of iron, and rendered useless +by corrosion. Unfortunately, the bell in question is no longer +forthcoming: it disappeared one day from Quigley's house, stolen, he +believed, by a tourist who chanced to pass by. + +Note Donnan's relationship to Senan as set forth in VG. He was +brother's-son of Senan, but had the same mother as Senan. Clearly this +indicates a _ménage_ such as that indicated by Cæsar as existing among +the wilder tribes of Britain; a polyandry in which the husbands were +father and sons (_De Bello Gallico_, V, xiv). These people were +probably pre-Celtic, and this strengthens the arguments already put +forward for a pre-Celtic origin for the Protagonist of our narrative. + +On the subject of the burial of the chieftains of Ui Neill and the +Connachta at Clonmacnois, see Plummer, i, p. cx. Neill is the genitive +of Niall. + +_Ard Manntain_ is now unknown. + +The chronological indications contained in VG are sufficiently close +to accuracy to show that they have been calculated, though the +computor has made a miscount of a year. The eighth of the calends of +February (25th January) in A.D. 548 was actually a Saturday, but it +was two days before new moon. The same day in A.D. 549 was the tenth +day of the moon, but it fell on a Monday. + +Of the companions of Ciaran, Oengus (properly Oenna) succeeded him as +abbot, dying in A.D. 569; Mac Nisse, who was an Ultonian, followed +him, and died 13 June 584 (aliter 587). The others, however, do not +appear to have found a place in the martyrologies. Mo-Beoc is a +different person from the famous Mo-Beog of Loch Derg in Co. Donegal. + + +XLII. THE FOUNDATION OF THE CHURCH (LA, VG) + +The two versions are independent. But though there are no wizards or +druids in the VG version, they appear in another story connecting +Diarmait with the foundation of Clonmacnois. This is to the effect +that Diarmait was at a place on the Shannon near Clonmacnois, called +Snam dá Én, and saw the glow of the first camp-fire lighted on the +site of the future monastery by Ciaran and his followers. The druids +who were with Diarmait told him that unless that fire were forthwith +quenched, it would never be put out. "It shall be quenched +immediately," said Diarmait; so with hostile purpose he advanced +on Clonmacnois, but instead of doing what he proposed, he suffered +himself to be pressed into the service of the builders, as the story +in VG narrates. The tale in LA is interesting, as showing (1) the +existence of a calendar of seasons lucky and unlucky for various +enterprises, and (2) a spirit of kindly tolerance on the part of the +pagan wizard. + +The wiles of wizards were exposed by various saints, _e.g._ by Aed and +by Cainnech. These tales are curious; the wizard in each case +appeared to pass through a tree, but the saint opened the eyes of the +spectators, so that they saw him actually passing round it (CS, 353, +368; VSH, i, 156). This reads like the exposure of hypnotically +induced hallucinations.[24] + +Diarmait mac Cerrbeil, or more properly mac Fergusa Cerrbeil, was +grandson of Conall Cremthainne, son of Niall Noi-giallach, the +ancestor of the royal line of Ui Neill. The reigning king, Tuathal +Moel-Garb, of whom we have already heard, was grandson of Coirpre, +another son of Niall. As a possible rival for the kingship, Tuathal +had driven him into banishment. Mael-Moire, or Mael-Morda, who +murdered Tuathal, was Diarmait's foster-brother. When Diarmait was +installed on the throne, he summoned the convention of Uisnech--one +of the places where from time immemorial religious Pan-Iernean +assemblies, resembling in character the Pan-Hellenic Olympic +gatherings, had been held. How Diarmait afterwards offended Ciaran, +was cursed by him, and met his death in consequence of that curse, may +be read in the tale printed in _Silua Gadelica_, No. vi, from which +we have just quoted the version of the story of setting up of the +corner-post. + +There are chronological discrepancies, difficult if not impossible to +reconcile, between the annalist's dates for Diarmait and those for +Ciaran. The _Annals of Ulster_ places the death of Tuathal in 543, the +accession of Diarmait in 544, and the death of Ciaran in 548, seven +years after founding Clonmacnois. Some MSS. of these Annals, however, +omit the reference to the seven years, and place the accession of +Diarmait in 548, evidently to reconcile the stories. According to +the _Annals of the Four Masters_, Tuathal was slain in 538, Diarmait +succeeded in 539, and Ciaran died in 548. The _Annals of Clonmacnois_ +is more consonant with the chronology of the Life of Ciaran. It tells +the tale so picturesquely that we transcribe it here, as before +modernising the spelling-- + +"535. Tuathal Moel-Garb began his reign, and reigned eleven years.... +He caused Diarmait mac Cerrbeil to live in exile and in desert places, +because he claimed to have right to the crown.... + +"547. King Tuathal having proclaimed throughout the whole kingdom the +banishment of Diarmait mac Cerrbeil, as before is specified, with a +great reward to him that would bring him his heart, the said Diarmait +for fear of his life lived in the deserts of Clonmacnois, then called +Ard Tiprat: and meeting with the abbot Saint Ciaran, in the place +where the church of Clonmacnois now stands, who was but newly come +thither to live or dwell from Inis Aingin, and having no house or +place to reside or dwell in, the said Diarmait gave him his assistance +to make a house there, and in thrusting down in the earth one of the +pieces of the timber or wattles of the house, the said Diarmait took +Saint Ciaran's hand and did put it over his own head or hand in sign +of reverence to the saint: whereupon the saint humbly besought God of +His great goodness that by that time to-morrow ensuing that [_sic_] +the hands of Diarmait might have superiority over all Ireland. +Which fell out as the saint requested, for Mael-Moire ó hArgata, +foster-brother of Diarmait, seeing in what perplexity the nobleman +was in [_sic_], besought him that he might be pleased to lend him his +black horse, and that he would make his repair to Greallach da Phuill, +where he heard King Tuathal to have a meeting with some of his nobles; +and there would present him with a whelp's heart on a spear's head, +instead of Diarmait's heart, and so by that means get access to the +king, whom he would kill out of hand and by the help and swiftness +of the horse save his own life whether they would or no. Diarmait, +listing to the words of his foster-brother was amongst two +extremities, loath to refuse him and far more loath to lend it him, +fearing he should miscarry and be killed, but between both, he granted +him his request; whereupon he prepared himself, and went as he was +resolved, mounted on the said black horse, a heart besprinkled with +blood on his spear, to the place where he heard the king to be; the +king and his people seeing him come in that manner, supposed that it +was Diarmait's heart that was to be presented by the man that rode in +post-haste; the whole multitude gave him way to that king, and when he +came within reach to the king as though to tender him the heart, he +gave the king such a deadly blow of his spear that the king instantly +fell down dead in the midst of his people, whereupon the man was beset +on all sides and at last taken and killed, so as speedy news came to +Diarmait, who incontinently went to Tara, and there was crowned king +as Saint Ciaran prayed and prophesied before.... Diarmait was not +above seven months king, when Saint Ciaran died in Clonmacnois, where +he dwelt therein but seven months before, in the thirty-third year of +his age, on the 9th of September." + +_The Stanzas in VG._--The metre is _ae freslige_. Literally: "I shall +speak witness truly / though single is thy numerous train // thou +shalt be a king pleasant, dignified / of Ireland this time to-morrow +/// The slaying of chosen Tuathal / Moel-Garb, it was a crying without +glory // thence is the choice saying / 'it was the deed of Moel-Moire' +/// Without rout and without slaughter / he took Uisnech, it was not +after an assembly // Diarmait the eminent gave / a hundred churches to +God and to Ciaran." + +_The Episode of Tren_ (VG).--This story illustrates a belief in +sympathetic magic. What Tren had done to deserve this punishment is +unknown, nor is the site of Cluain Iochtar identified. Possibly he had +endeavoured to prevent Ciaran from founding his church; compare the +story of Findian and Baeth (LL, 2624). Patrick had a dispute with a +certain Trian, but the details of the story are different (TT, p. 45, +ch. lxxx, etc.). It is difficult for us to put ourselves into the +position of people who thought to honour their saint by telling a +story about him which we should consider not only silly but immoral. +But such an attempt must be tried if we are to understand anything of +ancient writings, in whatever language and from whatever countries +they may come down to us. Even when we read so modern and so universal +an author as Shakspere we must for the moment imagine ourselves +sixteenth-century Elizabethans; the more we succeed in doing so, the +better do we understand what we read. So, in criticising a story like +this, we must rid ourselves of all our twentieth-century prejudices, +and accept it in the simple faith of those to whom it was intended to +be told. + +On one of the great carved crosses still to be seen in +Clonmacnois--that erected in memory of Flann King of Ireland (ob. +914)--there is a panel representing an ecclesiastic and a layman +holding an upright post between them. It has been plausibly +conjectured that this represents the erection of the corner-post of +the church, as described in our text. + + +XLIII. HOW CIARAN SENT A CLOAK TO SENAN (LA, VG) + +The "Cloak of Senan" must have been an actual relic preserved on Inis +Cathaig; tradition said that it had been floated on the river to the +saint of the island, though there were various opinions as to which +saint had done the miracle; it is attributed to Brigit daughter of Cu +Cathrach (LL, 2399) and to Diarmait (CS, 753). For parallels to the +automatic transfer of objects by water, see Plummer, VSH, i, p. +clxxxvi, note 2. + + +XLIV. CIARAN AND THE WINE (LA, LB, VG) + +The choice laid before the monks is curious, and hardly consonant +with the usual spirit of abjuring the world; it may be aetiological, +designed to explain, and perhaps to excuse, the opulence and temporal +importance of Clonmacnois at the time when it was written. A similar +but not identical story appears in the life of Munnu (VSH, ii, 227). + +It is quite obvious that the story as we have it is a conflation of +two versions of the anecdote. In the one version the wine was brought +by Frankish merchants and acquired by purchase; in the other it was +provided by miracle. The composite story appears in LA and VG; LB +knows the miraculous version only. + +That Frankish merchants should have sailed up the Shannon and +delivered a cargo of wine at a settlement in the heart of Ireland in +the middle of the sixth century, is no mere extravagance. The subject +of ancient Irish trade has been very fully investigated by the late +Prof. Zimmer, and he has brought a large number of facts together +which show that such an episode is a quite credible fragment of +history.[25] + +The second version, though LB calls it _miraculum insolitum_, is one +of the commonplaces of hagiography. Water was turned to wine by a host +of saints, such as Colum Cille (LL, 839), Fursa (CS, 111), Findian +(CS, 205), Lugaid (CS, 283), Aed (CS, 339), and others needless to +specify. Fintan (CS, 404), and Munnu (CS, 503), blessed a cup in such +wise that one of their followers, while appearing, in self-abnegation, +to drink nothing but water for thirty years, was in reality enjoying +the best wine! Saint Brynach drew wine from a brook and fishes from +its stones (_Cambro-British Saints_, pp. 12, 298), Brigit (LL, 1241) +and Colman Elo (CS, 441) turned water into ale; the former (LL, 1368) +as well as Lugaid (CS, 269, 280) and Fintan (CS, 404) turned water +into milk. + +I have not found any exact parallel to the incident of the scented +thumb. + +There is a cognate tale in the Life of Colman, in which monks, thirsty +with labour, expressed a doubt as to the reality of the heavenly +reward, whereupon their eyes were opened to see a vision of the joys +of the after-life (VSH, i, 265). + +The _Tendenz_ of the biographies of Ciaran is clearly marked in the +hint at a parallel between the last supper of Ciaran and the Last +Passover of Our Lord. + + +XLV. THE STORY OF CRITHIR (LA, VG) + +On the consecrated Paschal fire, see Frazer, _Balder the Beautiful_, +vol. i, p. 120 ff. + +_Parallels._--Coemgen carried fire in his bosom (CS, 837, VSH, +i, 236). Cadoc also carried fire in his cloak without injury +(_Cambro-British Saints_, pp. 30, 319). Elsewhere we hear of flames +which do not consume, as in the burning bush of Moses, and probably +in imitation of it (Exod. iii, 2). Thus the magic fire that delivered +Samthann from a forced marriage appeared to ignite a whole town, +which, however, suffered no injury (VSH, ii, 253). The fall of fire +from heaven in answer to prayer is most likely imitated from 1 Kings +xviii, 38. + +The verse extracts at the end of LB (which see) contain a form of this +story incompatible with the prose narratives. + +The boy slain but not torn by wolves is, of course, imitated from the +Prophet whose story is told in 1 Kings xiii, which is directly quoted +in LA. + +The mutual blessings of the two saints may be compared with the +prophecy said to have been uttered by Ciaran of Saints Cronan and +Molan who visited him at Clonmacnois (CS, 542). The one (Cronan) took +away with him the remains of his repast for distribution to the poor, +the other left them behind in the monastery; whereupon Ciaran said +that the monastery of the one should be rich in wealth and in charity, +that of the other should always maintain the rule (of poverty). Such +tales as this, of compacts between saints, are probably based on +mutual arrangements of one kind or another between the monasteries +which claimed the saints as founders; we have already seen leagues +established between Clonard and Aran on one side and Clonmacnois on +the other, expressed as leagues made by Ciaran with Findian and Enda +respectively. Contrariwise, we read of the disagreement of saints when +their monasteries were at feud with one another. Ciaran was not always +so successful in making treaties with his ecclesiastical brethren. +Thus, he is said to have made overtures to Colman mac Luachain of Lann +(now Lynn, Co. Westmeath)--a remarkable feat in itself, as Colman died +about a century after his time--but not only did Colman refuse, but he +sent a swarm of demons in the shape of wasps to repel Ciaran and his +followers, who were journeying towards him. Ciaran then made a more +moderate offer, which Colman again refused.[26] Lann was in the +territory of the Delbna, who, although friendly to Clonmacnois in +the middle of the eleventh century, plundered it towards its close +(_Chronicon Scotorum_, 1058, 1090; _Annals of Four Masters_, 1060). + +The chronology of Ciaran the Elder is entirely uncertain. He is said +to have been one of the pre-Patrician saints, in which case he could +hardly have been a contemporary of Ciaran the Younger, unless we +believe in the portentous length of life with which the hagiographers +credit him (over three centuries, according to the _Martyrology of +Donegal_, though others are content with a more moderate estimate). + +The story of Crithir is told again in the Lives of Ciaran the Elder +(see _Silua Gadelica_, vol. i, p. 14, and corresponding translation). +The culprit is there called Crithid, and the version adds that the +event took place in a time of snow. + +_The Geographical Names in LA._--Saigyr, properly Saigir, is now +Seir-Kieran in King's Co. Hele, properly Eile, was a region comprising +the baronies of Clonlisk and Ballybrit in King's Co., and Eliogarty +and Ikerrin in Tipperary. + + +XLVI. HOW AN INSULT TO CIARAN WAS AVERTED (LB) + +For parallels to this story see Plummer, VSH, i, p. clxxxvii, note. +Compare also the third of the metrical fragments with which LB closes. +It is clear that the purpose of the robbers was to efface the tonsure +of the saint; very likely ecclesiastics were on occasion subjected to +such rough treatment during the period of transition between Paganism +and Christianity. + + +XLVII. HOW CIARAN WAS SAVED FROM SHAME (LB) + +Contemporary representations (_e.g._ on the sculptured crosses) show +that at this time two garments were normally worn, a _lene_ or inner +tunic, and a _bratt_ or mantle. These, with the addition of a cape, +something like a university hood, which could be thrown over the head, +made up the complete equipment, and if all these were given to beggars +the owner would be left completely destitute. So, in the story of the +Battle of Carn Conaill, as narrated in the _Book of the Dun Cow_, +Guaire, king of Connacht, of whom we have already heard, on one +occasion would, if permitted, have divested himself of all clothing +to satisfy importunate beggars. The device of the water-covering is +remarkable. + + +XLVIII. HOW A MAN WAS SAVED FROM ROBBERS (LB) + +This story, summarily and rather obscurely told in the text before us, +is related more clearly in the Life of Brenainn (VSH, i, 101). The +saint, seeing a man hard pressed by his enemies, bade him take up his +position beside a standing stone; he then transformed the victim +into the stone, and the stone into the victim. The assailants, thus +deceived, cut off the head of the stone, and departed in triumph: the +saint then reversed the transformation, leaving the man to go his +way in peace. An analogous story is that of Cadoc, who turned raided +cattle into bundles of fern, and transformed them back to cattle when +the raiders had retired discomfited (_Cambro-British Saints_, pp. 49, +342). + + +XLIX. THE DEATH OF CIARAN (LA, LB, VG) + +This impressive story, which is as remote as possible in style from +the ordinary stock incident, is probably authentic. The chronological +indications in VG are quite wrong: the 9th of September A.D. 548 was a +Wednesday, and was the twentieth day of the moon. They are, however, +so far accurate for the year 556, that 9th September in that year was +Saturday, and was the _nineteenth_ day of the moon. As the observation +of new moon, if not astronomically calculated, is often wrong by a +day, owing to the faint crescent not being seen at its very first +appearance, this is sufficiently close to allow us to enquire +legitimately whether 556 may not have been the true date of Ciaran's +death. + +The Bollandists cite from the Life of Saint Cellach a tale to the +effect that Cellach was son of Eogan Bel King of Connacht, and was +a monk at Clonmacnois; but on the death of his father he secretly +absconded, in order to secure the kingdom for himself. Becoming +convinced of the sinfulness of this proceeding, he returned and +submitted to Ciaran once more, who received him fraternally _after he +had spent a year in penance_. As the Bollandists point out, this +story (quite independently of its historical authenticity) reveals a +tradition other than that of Ciaran spending but seven months on earth +after founding Clonmacnois. The _Annals of Ulster_ also gives him a +longer time at Clonmacnois, dating the foundation 541, and the death +of the saint 548: a space of seven years. This would make the saint +only twenty-six years old when he founded Clonmacnois, which is +perhaps improbable. We may suggest another way of reconciling the +traditions, taking the orthodox date for the foundation of Clonmacnois +(548) but postponing the death of the saint to 556, in accordance with +the astronomical indications. Some one noticed that if his life were +retrenched to the year of the foundation of the monastery, it would be +brought into conformity in length with the Life of Christ. + +With Ciaran's indifference as to the fate of his relics, contrast the +dying injunction of Cuthbert to his monks, that they should dig up his +bones and transport them whithersoever they should go.[27] + +The _Little Church_ intended by the author is presumably the small +chapel, of which the ruins still remain at Clonmacnois, called Saint +Ciaran's chapel. It is a century or two later than Ciaran's time, but +may very probably stand on the site of Ciaran's wooden church. Hard by +is the end of a raised causeway leading to the Nunnery; this may be +the "Little Height" referred to. + + +L. THE VISIT OF COEMGEN (LA, VG) + +Coemgen's petulance at the preoccupation of the bereaved monks (VG) +is in keeping with other traditions of that peppery saint. The +resurrection of Ciaran after three days is another touch in imitation +of the Gospel story: it is, however, also told of Saint Darerca, who +appeared to her nuns three days after her death (CS, 185). + +The story before us is thus related in the Life of Coemgen: "At +another time most blessed Coemgenus made his way to visit most holy +Kyaranus the abbot, who founded his settlement Cluayn meic Noys, which +is in the western border of the territory of Meath, on the bank of +the river Synna over against the province of the Connachta. But Saint +Cyaranus on the third day before Saint Coemgenus arrived, passed from +this world to Christ. His body was laid in a church on a bier, till +Saint Coemgenus and other saints should come to bury him. And Saint +Coemgenus coming late to the monastery of Saint Chyaranus, he entered +the church in which was the holy body and commanded all the brethren +to go forth, wishing to spend that night alone beside the sacred body. +And when all the brethren had gone out, Saint Coemgenus carefully +closed the door of the church, and remained there alone till the +following day; but some of the brethren were watching till morning +before the doors of the church. And as Saint Coemgenus prayed there, +the most blessed soul of Saint Chiaranus returned to his body, and he +rose and began to speak in health-giving words to Saint Coemgenus. The +brethren remaining outside heard the voice of each of them clearly. +Saint Kyaranus asked blessed Coemgenus that they should interchange +their vesture, as a sign of everlasting fellowship: and so they did. +On the following day when the door of the church was opened, the +brethren found Saint Coemgenus clad in the vesture of Saint Kyaranus, +and Kyaranus wrapped in the vestments of Saint Coemgenus. The body +of Saint Kyaranus was warm, having a ruddy tinge in the face. Saint +Coemgenus pointed out to the monks of Saint Kyaranus the brotherhood +and fellowship which he and Saint Kyaranus had established for ever +between themselves and their places and their monks; and the brethren +who watched that night bore testimony thereto. When the body of Saint +Kyaranus was honourably committed to the ground, Saint Coemgenus +returned to his own settlement." (VSH, i, 248). + +In this story we see as before the explanation of a treaty between +Clonmacnois and Glendaloch. + +The _Annals of Clonmacnois_ narrates the story of the death of Ciaran +and the visit of Coemgen, with an interesting additional miracle. +"Dying, he desired his monks that they would bury his body in the +Little Church of Clonmacnois, and stop the door thereof with stones, +and let nobody have access thereunto until his companion Coemgen +had come; which they accordingly did. But Saint Coemgen dwelling at +Glendaloch in Leinster then, it was revealed to him of the death of +his dear and loving companion Saint Ciaran, whereupon he came suddenly +to Clonmacnois: and finding the monks and servants of Saint Ciaran in +their sorrowful and sad dumps after the death of their said lord and +master, he asked them of the cause of their sadness. They were so +heartless for grief as they gave no answer; and at last, fearing he +would grow angry, they told him Saint Ciaran was dead and buried, and +ordered or ordained the place of his burial should be kept without +access until his coming. The stones being taken out of the door, Saint +Coemgen entered, to whom Saint Ciaran appeared: and [they] remained +conversing together for twenty-four hours, as is very confidently +laid down in the Life of Saint Ciaran; and afterwards Saint Coemgen +departed to the place of his own abiding, [and] left Saint Ciaran +buried in the said Little Church of Clonmacnois. But king Diarmait +most of all men grieved for his death, insomuch that he grew deaf, and +could not hear the causes of his subjects, by reason of the heaviness +and troublesomeness of his brains. Saint Colum Cille being then +banished into Scotland, king Diarmait made his repair to him, to the +end [that] he might work some means by miracles for the recovery of +his health and hearing: and withal told Saint Colum Cille how he +assembled all the physicians of Ireland, and that they could not help +him. Then said Saint Colum: 'Mine advice unto you is to make your +repair to Clonmacnois, to the place where your ghostly father and +friend Saint Ciaran is buried: and there to put a little of the earth +of his grave or of himself in your ears, which is the medicine which I +think to be most available to help you.' The king having received the +said instructions of Saint Colum, took his journey immediately to +Clonmacnois; and finding Oenna maccu Laigsi, who was abbot of the +place after Saint Ciaran, absent, he spoke to Lugaid, then parish +priest of Clonmacnois, and told him of Saint Colum's instructions unto +him. Whereupon priest Lugaid and king Diarmait fasted and watched that +night in the Little Church where Saint Ciaran was buried, and the next +morning the priest took the bell that he had, named then the White +Bell,[28] and mingled part of the clay of Saint Ciaran therein with +holy water, and put the same in the king's ears, and immediately the +king had as good hearing as any in the kingdom, and the whole sickness +and troubles of his brains ceased at that instant, which made the king +to say, _Is feartach an ní do ní an clog orainn_, which is as much as +to say in English, 'The bell did do us a miraculous turn.' Which bell +Saint Lugna conveyed with him to the church of Fore, where he remained +afterwards. King Diarmait bestowed great gifts of lands on Clonmacnois +in honour of Saint Ciaran, for the recovery of his health." + +The bell, called the _bóbán_ of Coemgen, reappears much later in +history as a relic on which oaths were taken (_Annals of Clonmacnois_, +anno 1139; _Four Masters_, anno 1143). It was doubtless a relic +preserved at Glendaloch, in which the people of Clonmacnois rightly or +wrongly claimed a part-proprietorship. The name is obscure: it means, +according to O'Davoren's Glossary, a calf or little cow: and Plummer +(VSH, i, p. clxxvii) suggests that this name may be an allusion to its +small size. But why "calf"? Is it an allusion to the original use of +the type of bells used for ecclesiastical purposes in Ireland, as +cow-bells? + +Angels were seen by Saint Colman to fill the space between heaven and +earth to receive the soul of Pope Gregory (VSH, i, 264). + + +LI. THE EARTH OF CIARAN'S TOMB DELIVERS COLUM CILLE FROM A WHIRLPOOL +(LA, LB) + +This is perhaps an imitation of the tale of the Empress Helena, who, +when returning after her discovery of the True Cross, was delivered +from a storm by casting one of the Nails into the sea. Colum Cille was +saved from the whirlpool of Coire Bhreacain (Corrievreckan, between +Jura and Scarba) on another (?) occasion, by reciting a hymn to Brigit +(LL, 1706). + +_The Visit of Colum Cille to Clonmacnois._--This took place during the +rule of Ailithir, the fourth abbot of Clonmacnois (A.D. 589-595). It +is described in Adamnan's _Vita Columbae_, where we read of the honour +paid to the distinguished visitor, and how he was greeted with hymns +and praises, while a canopy was borne over him on his way to the +church, to protect him from inconvenient crowding. A humble boy, a +useless servitor in the monastery, came behind Columba to touch the +hem of his garment: the saint, miraculously apprised of this, caught +him by the neck and held him, despite the protests of the brethren +that he should dismiss this "wretched and noxious boy." Then he bade +the boy stretch forth his tongue, and blessed it, prophesying his +future increase in wisdom and knowledge, and his eminence as a +preacher. The boy was Ernin or Ernoc, the patron saint of Kilmarnock; +and Adamnan had the tale from Failbe, who was standing by as Ernin +himself related the incident to Abbot Segine of Í. Colum Cille also +prophesied the Easter controversy, and told of angelic visitations +that he had had within the precincts of Clonmacnois: but Adamnan says +nothing about the hymn to Ciaran, or the wonder-working clay from his +tomb, although elsewhere in his book the terrors of Corrievreckan +are alluded to. According to a prophecy of Colum Cille narrated in +O'Donnell's Life of that saint, Patrick is to judge the men of Ireland +on the Last Day at Clonmacnois. + +_The Hymn of Colum Cille._--This composition has not been preserved +in its entirety. Fragments of it are introduced into the Homiletic +Introduction of VG, which are enough to identify it with a short hymn +to be found in the Irish _Liber Hymnorum_, and published by Bernard +and Atkinson in their edition of that compilation.[29] It is as +follows-- + + Alto et ineffabile apostolorum coeti + celestis Hierosolimæ sublimioris speculi + sedente tribunalibus solis modo micantibus + Quiaranus sanctus sacerdos insignis nuntius + + inaltatus est manibus angelorum celestibus + consummatis felicibus sanctitatum generibus + quem tu Christe apostolum mundo misisti hominem + gloriosum in omnibus nouissimis temporibus + + rogamus Deum altissimum per sanctorum memoriam + sancti Patrici episcopi Ciarani prespeteri + Columbæque auxilia nos deffendat egregia + ut per illorum merita possideamus premia + +Obviously the third stanza, with its reference to Colum Cille himself, +is a later addition, so that only the first two stanzas belong to the +original hymn. The sixth line, _quem tu Christe_, is quoted in the +section of VG referred to; but the three other excerpts, _lucerna_..., +_custodiantur_..., _propheta_..., do not appear in the text before us: +nor do the surviving stanzas justify the extravagant praise said to have +been heaped on the composition at Clonmacnois--though no doubt a +composition by Colum Cille, had it only the artless simplicity of a +nursery jingle, would have been sure of an appreciative audience. +However, the text seems to indicate something much more elaborate, and +probably the original composition was an acrostic, like Colum Cille's +great _Altus Prosator_.[30] The two authentic stanzas of the _Liber +Hymnorum_ are incorporated in the metrical patchwork at the end of LB. + +Another version of the hymn was known to Colgan, and is given by him +in TT, p. 472. Unfortunately he quotes only one couplet-- + + Quantum Christe O Apostolum mundo misisti hominem + Lucerna huius insulæ lucens lucerna mirabilis + +which is evidently corrupt, and (as Colgan seems to regard it as the +opening stanza) must show that the whole text had become disturbed by +the time when Colgan wrote. Indeed, it does not appear that Colgan +knew any more of the hymn than these two lines. + + +LIII. THE ENVY OF THE SAINTS (VG) + +Note how the Latin texts soften down the saying attributed in VG to +Colum Cille. A curious incident of disagreement between Ciaran and +Colum Cille is thus related by Colgan (TT, p. 396). "Once there +arose a petty quarrel between Kieranus and Columba, in which perhaps +Kieranus, jealous for the divine honour, appeared either to prefer +himself to Columba, or not to yield him the foremost place. But a good +Spirit, descending from heaven, easily settled the quarrel, whatever +it may have been, in this wise. He held out an awl, a hatchet, and an +axe, presenting them to Kieranus: 'These things,' said he, 'and other +things of this kind, with which thy father used to practise carpentry, +hast thou abjured for the love of God. But Columba renounced the +sceptre of Ireland, for which he might have hoped from his ancestral +right and the power of his clan, before he made offering.'" The same +tale is told in Manus O'Donnell's Life (ed. O'Kelleher, p. 60). + +The authorities differ as to the attitude which Colum Cille adopted +with regard to Ciaran. But as regards the other saints of Ireland +there is no ambiguity. The cutting-short of Ciaran's life was one of +the "three crooked counsels of Ireland" according to the glosses to +the _Martyrology of Oengus_ (9th September): the same authority adds +that the saints "fasted for Ciaran's death," as otherwise all Ireland +would have been his. The ancient legal process of fasting was an +inheritance from Pagan times. If A had a case against B, he might, and +under certain circumstances was obliged to, abstain from food till the +case was settled; he was then said to "fast upon B." The idea probably +was that if a litigant permitted his adversary to starve to death, the +angry ghost would ever afterwards disturb his rest. Parallels have +been found in ancient Indian practice. Sometimes B performed a +counter-fast; in such a case he who first broke his fast lost his +cause. But the process seems to have been strangely extended, even in +Christian times, to obtain boons from the supernatural Powers. We read +of a saint "fasting upon God" that a king might lose a battle; and +in _Revue celtique_, vol. xiv, p. 28, there is printed a story of a +childless couple who fasted with success upon the Devil, that he might +send them offspring. Two of the saints--Odran of Letrecha Odrain and +Mac Cuillind of Lusk--went and told Ciaran for what they were fasting: +Ciaran simply replied, "Bless ye the air before me"--the air through +which I must travel in passing heavenwards--"and what ye desire shall +be given you." The _Book of Leinster_ contains a poem attributed +to Saint Ciaran relating to the shortness of his life: as it has +apparently never been printed it is given here with a translation, so +far as the obscurity of the language permits-- + + An rim, a rí richid ráin corbom etal risin dáil: + co cloister cech ní atber i sanct cech sen, a Dé máir. + +(Stay for me, O King of glorious heaven, till I be pure before the +assembly; till everything that I shall speak be heard in the sanctuary +of every blessing, O great God.) + + A Mic Maire, miad cen ón ammochomde corric nem, + a ruiri na nangel find, innanfa frim corbom sen? + +(O Son of Mary, a dignity without blemish, O my Lord as far as Heaven, +O King of the white angels, wilt Thou stay for me till I am old?) + + Attchimse mo guide rutt arbaig Maire diandit Macc + menbad tacrad latt a Ri condernaind ni bud maith latt + +(I make my prayer unto Thee, for the love of Mary to whom Thou are +Son, if it be not displeasing in Thy sight, O King, that I may do +somewhat pleasing to Thee.) + + Maccan berair rian a ré ní fintar feib ar a mbé + asaóete lenta baeís aggáes cach aés bes nithé + +(A young man who is taken before its time, the honour in which he may +be is not discovered: from his youth of following folly, to his age +every company ... (?).) + + Ni horta laeg rianáes daim ár cach sen as tressiu achách, + ni horta uan na horc maith ni coilte cr ... [31] a bláth + +(A calf is not slaughtered till it is of ox's age, 'tis the ploughing +(?) of every old one which waxes stronger: a lamb or a good pigling is +not slaughtered, the (saffron?) is not plucked till its flower.) + + Buain guirt riasiu bas abbuig is m ... cacaid, a Rí rind? + is e in longud riana thráth blath do choll in tan bas find + +(To reap a field before it is ripe, is it a right (thing), O King of +stars? It is eating before the time to violate a flower while it is +white.) + + Fuiniud immedon laa ni hord baa rian ... + matan in aidche, in dedoil ria na medon cia mó col + +(Sunset in midday, no order of profit before...; morning in night, +twilight before its noon, though it be greatest wrong.) + + Cluinti itgi notguidiu is mo chridiu deroil dúir + a Mic mo De cianomrodba is bec mo thorba dondúir + +(Hear Thou the prayer I pray Thee in the depth of my wretched hard +heart, O Son of my God, although Thou cuttest me off, small is my +profitableness ... ) + + Duitsi a Mic motholtu cen cope sentu dom churp, + cenambera cen taithlech no co bia maith fe[in] fort + +(To Thee, O Son, ... (?), that without my body becoming aged, I be not +taken without reason till I shall myself be good in Thy sight.) + + Is fort shnádud cach ambi ria ndula m' chri, a Ri slán, + ic do guide dam cen dichil, an rimm a Rí richid ran + +(On Thy protection is every one whereso he is; before departure of my +body, O Perfect King, I am praying Thee without negligence, stay for +me, O King of glorious heaven.) + + +LIV. THE PANEGYRICS (LA, VG) + +There is little that need be said about these paragraphs, which are of +conventional type. There are two references in VG which may, however, +be noted. The first is to the relics left in the hollow elm, of which +we have already heard at the beginning of these annotations: here +said to have been deposited by Benen (the pupil of Patrick, and his +successor in Armagh) and by Cumlach (the leper of Saint Patrick). The +second is an allusion, on which I am unable to throw any light, to +some evidently well-known story of a certain Peca and his blind pupil. + + +THE METRICAL PANEGYRIC IN LB + +This is a patchwork of extracts from different sources. + +1. Fifteen-syllable lines, with caesura at eighth syllable; every +line ending in a trisyllabic word, rhyming (not always) with a word +preceding the caesura. A dissyllable or trisyllable precedes the +caesura. Rhythm of Tennyson's _Locksley Hall_, proceeding by stress +only, independent of vowel-quantity or hiatus. In line seven, +'Keranus' must be pronounced in four syllables, Kiaranus. Refers to +the wizard's prophecy, incident II. + +2. Four lines, in _Locksley Hall_ rhythm, with a dissyllabic rhyme +running through the quatrain. Relates incident IX. + +3. Four lines, twelve syllables trochaic, caesura at seventh syllable. +Each line ends with a trisyllable or a tetrasyllable, with dissyllabic +rhyme running through the quatrain. The rhythm is that of the +following line (which is intentionally misquoted to serve the present +purpose)-- + + "Gather roses while you may, time is still a-flying." + +The incident is not recorded in the prose lives; but it appears in the +_Book of the Dun Cow_, in the story of the Birth of Aed Slaine (son of +King Diarmait, reigned A.D. 595-600). Diarmait, it appears, had two +wives (for, notwithstanding his friendship to Ciaran, he was but a +half-converted pagan), by name Mugain and Muireann. Muireann had the +misfortune to be bald, and Mugain, who, as is usual in polygamous +households, was filled with envy of her, bribed a female buffoon to +remove her golden headgear in public at the great assembly of Tailltiu +(Telltown, Co. Meath), so as to expose the poor queen's defect to the +eyes of the mob. The messenger accomplished her purpose, but Muireann +cried out, "God and Saint Ciaran help me in this need!" and forthwith +a shower of glossy curling golden hair flowed from her head over her +shoulders, before a single eye of the assembly had rested upon her. +Compare Ciaran's own experience, incident XLVI. + +4. Three lines in the same metre, but apparently with three instead of +four lines in each rhyming stanza. Refers to incident XVIII. + +5. Three lines in the same rhythm as extract 1, but with a different +rhyme-scheme; apparently three lines from a quatrain rhyming _abab_. +Refers to incident XLI. + +6. Six lines in elegiac couplets. This probably refers to XLVI, but +without their original context the lines must remain obscure. In any +case the versifier has the story in a rather different form from the +prose writers, and appears to regard it as an incident of the boyhood +period. + +7. Eight lines from the hymn of Colum Cille, already commented upon. + + +ADDITIONAL NOTE ON CIARAN'S BIRTHPLACE + +Some place-names in the barony of Moycashel (S. Co. Westmeath), which +lies in Cenel Fiachach, support the tradition that Ciaran's birthplace +is to be sought there, and not in Mag Ai at all. I can find nothing +in the local nomenclature to suggest Ráith Cremthainn; but +"Templemacateer" (_Teampull mhic an tsaoir_, the "Church of the +Wright's son") may be compared with, and perhaps equated to the +similarly named "house" (p. 111); "Ballynagore" (_Baile na ngabhar_, +the "town of the goats," or "horses") perhaps echoes the "Tir na +Gabrai" of VG 3. About half a mile to the west is _Tulach na crosáin_, +the "Mound of the crosslet"--possibly the missing cross of Ciaran (LA +4). At the outflow of the Brosna from Loch Ennell is "Clonsingle," +which it is tempting to equate to the place-name corrupted to "Cluain +Innsythe," in LA 12. + +An additional suggestion may here be made to the effect that the +eldest son and daughter of Beoit were twins. Their names, _Lug-oll_ +"big Lug," and _Lug-beg_ "little Lug," are in correspondence, as +twins' names often are. + +[Footnote 1: For brevity we shall refer to certain books, frequently +quoted in these Annotations, by the following symbols-- + + LL. _Lives of Saints from the Book of Lismore_, ed. Stokes. + CS. _Codex Salmaticensis_ (Acta Sanctorum Hiberniae), ed. de + Smedt and de Backer. + VTP. _Vita Tripartita Patricii_, ed. Stokes. + VSH. Plummer's _Vitae Sanctorum Hiberniae_. + TT. _Trias Thaumaturga_ (Colgan's collection of the lives of + SS. Patrick, Brigid, and Colum Cille).] + +[Footnote 2: There is a different version, which need not be given +here, in the _Martyrology of Oengus_ (Henry Bradshaw Society edition, +p. 204).] + +[Footnote 3: Mentioned in _Annals of Ulster_, anno 1166, _Annals of +Loch Cé_, anno 1189, _Annals of the Four Masters_, annis 1121, 1166.] + +[Footnote 4: A collection (in Irish) of the traditions of this person +will be found in _Targaireacht Bhriain ruaidh uí Chearbháin_, by +Micheál ó Tiomhánaidhe (Dublin, 1906).] + +[Footnote 5: The passage would then read thus--_Rothircan Bec mac De +condebairt andsin_-- + + "_A maic in tsaeir, cot clasaib, cot coraib, + It casair chaeim, cot cairpthib, cot ceolaib._" + +The transposition has probably been caused by the error of some scribe +who copied first the parts of the two lines preceding the caesura.] + +[Footnote 6: The roll of the Kings of Tara was evolved from various +sources by the Irish historians of the early Christian Period. +Tigernmas was properly a pagan culture-hero, to whom was traditionally +attributed the introduction of gold-smelting and of other arts, and +who was said to have perished, apparently as a human sacrifice, at +some great religious assembly.] + +[Footnote 7: This is certainly the reading, curiously misread in LL p. +356, (Irish text), and in VSH i, p. li, note 3.] + +[Footnote 8: Ossianic Society's _Transactions_, vol. v, p. 84 ff.] + +[Footnote 9: Edited by Dr. Hyde in _Celtic Review_, vol. x, p. 116 +ff.] + +[Footnote 10: On this whole subject see Chapter IV of MacNeill's +_Phases of Irish History_, a book which may be unreservedly +recommended as giving a clear and accurate view of the early history +of the country.] + +[Footnote 11: It may be noted for the benefit of the reader +unaccustomed to Irish nomenclature, that persons are named in one of +the following formulae: "A mac B" (_mac_, genitive _mic_, in syntactic +relation _mhic_ [pronounced _vic_] = son): "A ó B" (_ô_ or _ua_, +genitive _ui_ = grandson or descendant): and "A maccu B" (_maccu_ = +descendant, denoting B as the name of a remote ancestor). Of course +the name B will in every case be in the genitive.] + +[Footnote 12: For division of labour between the sexes, see Frazer, +_Spirits of the Corn and of the Wild_, ii, 129. For prohibitions +of the presence of males when specifically female work was being +transacted, Plummer quotes Grimm, _Teutonic Mythology_, Eng. Trans., +iv, 1778 ("Men shall not stay in the house while women are stuffing +feathers in the beds, otherwise the feathers will prick through +the bed-ticking"). O'Curry (_Manners and Customs_, iii, p. 121), +commenting on this story, refers to times and seasons deemed unlucky +for dyeing, at the time when he wrote; but the prohibition of the +presence of males was forgotten.] + +[Footnote 13: Vafthrudnismál 41; Grimnismál 18. (_Edda_, ed. Hafn, +1787, vol. i, pp. 24, 48.)] + +[Footnote 14: F.M. Luzel, _Contes populaires de Basse-Bretagne_ +(Paris, 1887), vol. i, p. 219 ff. Some other parallels are quoted by +Plummer, VSH, i, p. cxliii, note 5.] + +[Footnote 15: There is evidence from various literary sources that +cattle thus peculiarly coloured were accounted sacred in ancient +Ireland.] + +[Footnote 16: There should be no hypermetric syllables, but I have +been unable to avoid them.] + +[Footnote 17: _Horae Hebraicae_ in Evangel. Matt., xv, 36, following +the tract _Berakoth_.] + +[Footnote 18: O'Donnell's _Life of St. Columba_, ed. O'Kelleher, p. +120.] + +[Footnote 19: For the story of Coirpre, see _Lismore Lives_, ed. +Stokes, preface p. xvi; _Revue celtique_, xxvi, 368. For the story of +Ambacuc, see _Silua Gadelica_, no. xxxi; _Eriu_, vol. vi, p. 159.] + +[Footnote 20: A fully illustrated description of this relic by +Mr. E.C.R. Armstrong will be found in _Journal_, Royal Society of +Antiquaries of Ireland, vol. xlix, p. 132.] + +[Footnote 21: _Book of the Dun Cow_, printed in _Zeitschrift für +Celtische Philologie_, iii, 218.] + +[Footnote 22: _Féilire Oengusso_, Henry Bradshaw Society edition, p. +12.] + +[Footnote 23: _Revue celtique_, xv, at p. 491.] + +[Footnote 24: I should here have quoted as a parallel the +oft-described Indian rope-trick, which is alleged to be a hypnotic +feat, had I not been recently assured by a relative who knows India +well that no one has yet been discovered who has actually seen this +trick performed, and that it is probably nothing more than a piece of +folk-lore.] + +[Footnote 25: See his important series of papers, _Ueber directe +Handelsverbindungen Westgalliens mit Irland im Altertum und früher +Mittelalter_, published in _Sitzungsberichte der königliche +preussischen Akademie der Wissenschaften_, 1909, vol. i.] + +[Footnote 26: _Life of Colman mac Luachain_, Todd Lectures Series, +Royal Irish Academy, vol. xvii, p. 86.] + +[Footnote 27: Bede's _Life of Cuthbert_, § xxxix.] + +[Footnote 28: This is evidently a mistranslation of _bóbán_, the +translator having in mind the word _bán_, "white."] + +[Footnote 29: Henry Bradshaw Society edition, vol. i, p. 157.] + +[Footnote 30: Although the sense appears to run continuously from one +stanza to the next in their present collocation.] + +[Footnote 31: MS. illegible.] + + * * * * * + + + + +=APPENDIX= + + +THE LATIN TEXT OF LB + +[Sidenote °1: R1 162b; R2 127d] +[Sidenote °2: R2 128a] +[Sidenote °3: R1 162c] + +1.[°1] Vir gloriosus, et uita sanctissimus abbas, Queranus, ex patre +Boecio, matre Darercha [Darecha R2] ortus fuit. Hic traxit originem de +aquilonali parte Hibernie, Aradensium silicet genere. Diuina quoque +gratia a puerili etate sic ipse illustratus est, ut qualis[°2] foret +futurus luculenter appareret.[°3] Erat [Cras MSS.] enim tanquam +lucerna ardens eximia caritate, ut non solum feruorem pii cordis +et deuocionem erga hominum inopiam releuandam [reuelandam MSS.] +exhiberet; uerum et in creaturum irrationabilium necessitatibus +infatigabilem ostenderet affectum. Et quia tanta lucerna non debuit +sub modio abscondi, ideo a puerili etate cepit miraculorum prod[ig]iis +coruscare. + +2. Quum enim equus fili regis terrae illius subita morte periret, ac +de eius casu iuuenis ille multum doleret, apparuit ei in sompnis uir +uultus uenerabili ac rutilentis, qui eum prohibuit tristari pro morte +equi, dicens ei, "Voca" inquit "sanctum puerum Keranum, qui aquam in +os equi tui infundat, frontemque aspergat, et reuiuiscet. Illum quoque +pro resuscitatione eius munere debito dotabis." Cumque regis filius de +sompno euigilasset, misit pro puero Kerano ut ad se ueneret; qui cum +sui presentiam ei exhiberet, atque sompnium scriatim [seruatem _or_ +seritatem R1] audiret, secundum quod angelus illum docuit, equum aqua +benedicta aspergens de morte resuscitauit. Viso hoc magno miraculo, +agrum fertilem et amplum rex terrae illius in honore Dei Omnipotentis, +in cuius nomine equus suus est resuscitatus, sancto Kerano contulit. + +3. Accidit autem quadam die [q.d. _omitted_, R2] quod mater ipsius +Kerani eum reprehenderet, eo quod mel siluestre, sicut ceteri pueri +suis parentibus ferebant, non portaret. Quod cum dilectus Deo et +hominibus audiret, mentem eleuans ad Puerum illum qui subditus erat +parentibus, aquam de fonte uicino allatam benedixit, in nomine Eius +qui mel potens est producere de petra, et oleum de saxo durissimo; et +mox aqua illa in mel dulcissimum, Deo cooperante, conuertitur, et +sic matri defertur. Hoc mel parentes eius sancto Dermicio diacono, +cognomento Iusto, qui eum baptizauit, transmiserunt. + +[Sidenote °4: R1 162d] +[Sidenote °5: R2 128b] + +4. Lectis autem a[°4] memorato sancto literarum rudimentis, beatum +Cluayn Hir[°5]ardensem abbatem, discendi causa, adire proposuit. Et +cum opere uellet complere quod animo cepit cogitare, uaccam unam a +parentibus ad uictum sibi postulauit. Sed cum eius peticionem mater +eius non acquiesceret, celestis Pater, qui intimios [_sic_ R1, +intuitos R2] suos quantum mater filium diligit, desiderium dilecti +sui adimplere non distulit. Nam uacca una lactifera, una cum uitulo, +consecuta est eum, acsi a suo pastore minaretur post eum. Qui cum ad +sacrum collegium sancti Fynniani uenisset, gaudium non modicum de eius +aduentu omnes habuerunt. Vacca uero, que secuta est eum, simul +cum uitulo pascebatur, nec ubera materna sine licencia tangere +attemptabat. Keranus eius pascua sic discriminauit atque distinxit, ut +tantum uitulum mater lambe[re]t, nec tamen ei ubera praeberet. Istius +uero uacce in tanta habundancia exubrabat lac, ut xii uiris cotidie +distributum sufficientem copiam uictus praeberet. Sanctus uero +adolescens Keranus, diuine scripture intentus, inter condiscipulos +suos sanctitate ac sapientia, uelut sidus perfulgidus inter alia +[alique R2] sidera, emicabat. Erat uero perfecte caritatis fragrantia +plenus, et moris probitate, et uite sanctimonia, ac humilitatis +dulcedine, presentibus et absentibus gratiosus, honorabilis, et +admirabilis. + +[Sidenote °6: R1 163a] + +5. Vna dierum ad regem quendam, Tuathlum nomine, pro cuiusdam ancille +liberacione intercessurus accessit. Cumque regem deuote pro ea rogaret +[pro ea deuote oraret R2] 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[°6] Paulinum episcopum exhibuit. Nec mora, rex illam emancipauit, +et insuper Dei famulo suum indumentum donauit. Quod ille accipiens, +continuo pauperibus distribuit. + +[Sidenote °7: R2 128c] + +6. Nocte quadam[°7] 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 perpetuam dedit illi; sed 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. + +[Sidenote °8: R1 163b] +[Sidenote °9: R2 128d] + +7. Transacto autem temporis spacio, accepta magistri sui licentia +et benedictione, ad sanctum Nynnidum in quadam silua stagni Erny +commorantem properauit. Et cum [cum _omitted_ R2] illuc peruenisset, +cum magno gaudio et caritate non ficta susceptus est. Cumque idem in +moris ac uirtutum disciplina cotidie proficeret, quadam die ad nemora +uicina cum fratribus ad scindenda ligna ut [ut _omitted_ R2] uerus +obediens properauit. Erat enim consuetudo in sacro illo collegio ut +iii monachi cum seniore ad ligna deportanda secundum ordinem temporis +semper irent. Cedentibus uero ceteris ligna, ipse seorsum [deorsum R2] +Deum, secundum quod moris erat sibi, attente orabat. Interea quidam +nefandi latrones, rate ad insulam illam transuecti, in prefatos +fratros irruerunt, atque eos occiderunt, et eorum capita secum +detuler[°8]unt. Keranus uero, dum strepidum soc[i]orum [_sic_] +percucientium non audiret, mirabatur; et propter admiracionem festine +peruenit ad locum ubi eos laborantes reliquit. Viso quoque eo quod de +fratribus actum est [est _omitted_ R2], alta trahit ipse suspiria, et +uehementer contristatus est. Secutus est quoque homisidas [_sic_ R1] +illos e uestigio, atque eos in portu ut suam nauiculam in portu ad +aquam [aquas R2] deducerent desudantes, sed minime hoc facere potentes +[fatentes R1, facientes R2] inuenit; sic uero [sic eis R2] Deus +scapham[°9] eorum terre conglutinauit ut nequaquam eam amouere +potuissent. Et cum uoluntati Cunctipotentis contraire non possent, a +uiro Dei tunc presente [-entem R2] ueniam suppliciter postulant. Qui +memor sui Magistri pro Iudeis eum crucifigentibus orantis, sanctus pro +illis licet indignis preces ad fortem pietatis effudit; et uirtute +orationis eius potiti, ratem suam facillime ad aquam ducere potuerunt. +Pro munere uero huius beneficii, optinuit a latronibus capita suorum +fratrum. Acceptis uero hiis, ad locum ubi corpora iacuerant deueniens, +Deum deuote rogauit ut omnipotenciam suam in seruorum suorum +resuscitatione hac uite ostenderet. Mirum quoque est quod narro, sed +ueritate facti euidentissimum; capita corporibus coaptauit, ut illos +uirtute sacre orationis ad uitam reuocauit, immo quod uerius est, +reuocari meruit. Hii quoque sic mirabiliter resuscitati, ligna secum +ad monasterium transuexerunt. Quam diu tamen uixerant [_sic_], +cicatrices uulnerium in collis suis portauerunt. + +[Sidenote °10: R1 163c] + +8. Alio tempore cum peccora parentum in quodam loco custodiret, uacca +una peperit coram eo uitulum. Veniens uero imacie omnino confectus +[canis][1] cupiens de hiis que cum uitulo cadunt de uentro matris +[uentrem suum][2] implere, stetit coram pio pastore. Cui ait "Commede, +miser, uitulum istum, quia multum eo indi[°10]ges." Canis uero iussa +Querani complens, usque ad ossa uitulum commedit. Redeunti uero +Querano cum uaccis ad domum, illa ad memoriam reducens uitulum +mugiendo huc illucque discurrebat. Causam uero mugitus cognoscens +mater Querani, cum indignatione puero ait "Redde uitulum, Quirane, +etsi igne sit combustus uel aqua submersus." At ille iussis maternis +parens, ad locum ubi uitulus erat commestus accedens, ossa eius +collegit et uitulum resuscitauit. + +[Sidenote °11: R2 129a] + +9. Quodam tempore, transeunte eo per uiam, quidam mali[°11]gno spiritu +uexati canem ferocissimum excitauerunt ut sibi[3] [_sic_] noceret. Sed +confidens in Domino suo Queranus scuto deuote orationis se muniuit, +ac dixit "Ne tradas bestis [_sic_ R1, bestiis R2] animas confitentium +tibi, Domine." Et mox canis ille mortuus est. + + +10. Alio tempore solo eo in insula illa relicto, pauperem quendam +audiuit in portu ignem sibi dari rogantem. Erat enim iam frigidum +tempus; sed 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 [preualens MSS.] ad pauperem usque +peruenit. + +[Sidenote °12: R1 163d] + +11. Aliquandiu uero ibidem moratus homo Dei, cum licencia Nynnidi ad +sanctum Endeum Arnensem abbatem properauit; qui in aduentu eius non +modica perfundebatur leticia. Nocte uero quadam sompniauit se +uidisse iuxta ripam magni fluminis Synan arborem magnam frondosam et +fructiferam que totam obumbrauit Hyberniam. Quod sompnium beato Edeo +indicauit crastina die [die _omitted_ R2]. Sed et ipse Endeus eandem +uisionem ea nocte [e.n. _omitted_ R2][°12] se uidisse attestatus est, +quam uisionem sanctus Endeus interpretatus: "Arbor" inquit "illa tu +es, qui coram Deo et hominibus magnus eris, et per totam Hiberniam +honorabilis, propter quod et tui adiutorii et gracie umbra a demoniis +et aliis periculis protegetur uelut sub umbra arboris salutifere; +plurimisque prope ac procul tuorum fructus operum subuenient. Igitur +secundum Dei imperium qui reuelat secreta, ad praeostensum accede +locum, et ibi habita secundum graciam a Deo tibi datam." Confortatus +ex huius uisionis interpretacione, paruit uerus obediens iussioni +Sancti Endei patris sui spiritualis. + +[Sidenote °13: R2 129b] + +12. Et profectus in uiam inuenit quendam pauperem in itinere cui ab eo +eleemosinam petenti casulam suam tribuit. Cumque ad insulam Cathaci +uenisset, beatus Senanus aduentum eius, Spiritu reuelante, didicit; +eique obuiam ueniens quasi subridendo ait, "Nonne presbitero pudor est +absque casula incedere?" Senanus enim in spiritu nouit quomodo ipse +pauperi eam dedit. Et ideo cum ca[°13]sula ei occurreret. Et ait +Keranus, "Senior" inquit "meus sub uestimento suo casulam mihi +aufert." + +[Sidenote °14: R1 164a] + +13. Quam cum accepisset et gracias datori egisset, pro sancta +colloquia ad cellam fratris sui Luctigernni [-gerimi R2] peruenit, ubi +et alius frater eius Odranus [Ordanus R2] nomine erat. Ibi aliquanto +tempore moram traxit ac magister hospicium fuit. Die uero quadam eo +sub diuo legente in cimitherio, hospites ex improuise uenerunt, quos, +librum oblitus apertum, ad hospicium adduxit; eorumque pedes +deuote lauit, et cetera que eis necessaria erant propter Christum +ministrauit. Interea cum nocturne adessent tenebre, grandis facta est +pluuia. Sed Ille qui uellus Gedeonis ir[°14]rorauit, at praeterea a +rore intactum custodiuit, librum sancti Kerani sic ab ingruentibus +aquis licet apertum [aquis hoc apertum R2] reserauit quod nec una +gutta super eum cecidit. + +14. Monasterio in quo tunc uir Dei morabatur, erat quaedam insula +uicina, quam seculares quidam inhabitabant, quorum tumultus uiros +Dei multum molestabat. Vnde contigit ut beatus Keranus, eorum +inquietacione compulsus, ad stagnum accederet, et orationi se totum +dans, elongationem illorum uexancium seruos Dei perueniuit. Cum enim +ab oratione cessaret, ecce subito insula cum stagno et habitatoribus +in remotum locum secessit, ut ullatenus [nullatenus R2] habitatores +eius eius [_sic_ MSS.] amicos Altissimi possent turbare. In Eius +enim nomine hoc miraculum factum est qui Sodomam propter peccatum +inhabitancium subuertit ac igne succendit. Adhuc extant signa illius +stagni, ubi ante erat. + +[Sidenote °15: R2 129c] +[Sidenote °16: R1 164b] + +15. Vir Dei, cum in usum [usus MSS.] pauperum bona monasterii +distribueret, fratres super hoc conquirentes ad ipsum temere +accedentes, dixerunt, "Discede," inquierunt "a nobis, simul enim +cohabitare non possumus." Quibus ipse acquiesce[n]s, et uale in Domino +faciens, ad insulam quandam se transtulit [a. i. s. t. q. R2] nomine +Anginam; in qua insula fundato monasterio, multi undique properantes +fama sanctitatis eius eos attrahente[°15] seruicium Dei mancipauerunt. +Sub stricta instruens regula, uultu et habitu, sermone et uita, se eis +in exemplum exhibuit. Erat enim tanquam aquila prouocans ad uolandam +pullos suos quantum ad contemplacionis sublimitatem; sed fraterna +humilitate sicut minus [unus R2] ex eis uiuebat. Erat enim in +spiritualibus meditacionibus suspensus ad supera; infirma tum +imbecillitate sic condescendebat ut quasi uideretur se inclinare +ad infima. Ipse quoque fide erat perfectus, caritate feruidus, spe +gaude[n]s, corde mitis, ore affabilis,[°16] paciens et longanimis, +hospitalitate erat humanus, in operibus pietatis semper assiduus, +benignus, mansuetus, pacificus, sobrius, et quietus. Et ut multa +breui concludam sermone, omnium uirtutum erat ornatus decore. Hiis +et huiuscemodi sollicitum impendens studium Marie contemplacioni ac +Marthe erga temporalium dispensacionem ordinata succasione [succisione +R2] adimplebat officium. Nec potuit talis ac tante lucerne lumen sub +modio abscondi, sed circumquoque gracie sue splendore diffuso mundum +copiose illuminauerat irradiauit lumine. + +16. Erat nihilominus prophecie spiritu inspiratus, quam ex +precedentibus et subsequentibus patet exemplis. Quadam namque die uox +cuiusdam nauigium postulantis aures ei[us] pulsauerat. Tunc ait +ad fratres; "Vocem," inquit "eius audio quem Deus uobis preficiet +abbatem; euntes ergo ipsum adducite." Illi itaque properauerunt, atque +ad portum peruenientes quendam adolescentulum illiteratum inuenirent. +Quem negligentes adducere ad sanctum uirum reuersi neminem nisi +adolescentulum illiteratum qui profugus in siluis errabat se inuenisse +asseruerunt. Sanctus autem Queranus ait; "Adducite" inquit "illum, +et nolite futurum pastorem uestrum despicere." Qui adductus Dei +inspiracione et sancti uiri instructione religionis habitum suscepit, +et per modum literas didicit. Ipse est enim sanctus Oenius, uir uite +uenerabilis: et, sicut sanctus ante predixit, fratribus per modum +prefuit. + +[Sidenote °17: R2 129d] +[Sidenote °18: R1 164c] + +17. Elapso denique tempore, quidam uir sanctus nomine Dompnanus,[°17] +Mumoniensis genere, ad uirum Dei uisitandum peruenit. Cumque ab eo +sanctus Keranus causam aduentus scicitaretur, respondit se uelle locum +habere in quo Dominum [habere in Deo R2] secure posset seruire. Sanctus +uero Keranus, non que sua[°18] [supra R2] sed que Ihesu Christi querens +ait "Hic" inquit "inhabita, et ego Deo duce locum habitandi alibi +queram." Denique sacro eum comitante [conm. MSS.] conuentu ad locum eius +a Deo premonstratum profectus est, in quo celebri ac famoso monasterio +constructo quod hodie Cluaynensis [Claynensis R2] appellatur ciuitas +insignium miraculorum luce ipse, tanquam sol mundum istum ita +illuminauit. + +18. De quorum miraculorum multitudine quedam hic subnectemus. Quodam +tempore dum fratres in messe laborantes sitis periculo grauarentur, +miserunt ad sanctum patrem Queranum ut aque [aqua MSS.] beneficio +refocillarentur. Quibus per ministros ipse ait: "Vnum" inquit "de duobus +eligite; aut aqua nunc uos recreati, aut hic post uos habitaturos rebus +mundanis beneficiari." At illi respondentes dixerunt "Eligimus," +inquiunt "ut illi qui post nos ueniunt in bonis temporalibus habundent, +et nos tollerantie mercedem in celis habeamus." Et sic futurorum spe +gaudentes, a potu abstinuerunt, licet multum indigentes. Vespero uero +illis domum redeuntibus, pius pater, laborancium lassitudinem +compaciens, uas aqua plenum benedixit, et iam sanctum miraculum in Chana +Galilee renoua[n]s, in optimum uinum transmutauit aquam. Quo uino siti +deficientes recreati sunt, et in fide insoliti miraculi ostensione +recreati laudes omnipotenti Dei dederunt. Huius enim uini miraculosi +sapor solito graciosior erat, et odor in propinatoris pollice quamdiu +suruixit redoleuit. + +[Sidenote °19: R1 164d] +[Sidenote °20: R2 130a] + +19. Die quadam cum in uia incederet, nephandissimi latrones eum +comprehendentes, caput beati uiri radere ceperunt. Set quod +peruersitas hominis delere uoluit, diuina pietas ad magni mirac[u]li +ostensionem conuertit. Rassorum enim capillorum loco alii statim +capilli cresceba[n]t.[°19] Quo miraculo latrones perculsi,[°20] ad +ueritatis semitam sunt conuersi, ac deinceps diuine milicie sub tanto +duce seruientes, in sancta conuersacione uitam finierunt. + +20. Alio tempore bonus pastor peccora pascens, tres pauperes ei +occurrerunt. Quorum primo capam, secundo pallium, tercio tunicam +contulit [secundo tunicam, tercio pallium eius tulit, R2]. Abeuntibus +uero illis, uiri quidam, secularis uite professores, aduenierunt. A +quibus quoniam uestimentorum expertum se uideri erubuit, adiutor in +opportunitatibus Dominus aqua eum circumdedit adeo, quod preter +caput nullum membrum illi uidere potuerunt. Sed postquam hii uiri +transierunt, aqua ilia mox disparuit [desperauit MSS.]. + +21. Elapso post hoc tempore, quidam satellites diabuli uirum quendam +iuxta monasterium eius commorantem interficere conabantur. Quem beato +uiro pro eo orante Deus mirabiliter eripuit. Illi [illium MSS.] enim +eundem uirum iugulantes statuam quandam lapideam percuciebant. Quo +tandem percepto, latrones corde compuncti, ad pastorem animarum +Queranum properant, culpam humiliter recognoscunt, atque uite sue +emendato calle, sub iugo Christi usque ad mortem fideliter seruierunt. + +[Sidenote °21: R2 165a] + +22. Hiis atque aliis perplurimis gloriosissimus Christi miles tamquam +luminare quod diei presidet fulgens, ad occasum naturalis cursus +deueniens correptus infirmitate graui appropinquiuit. Sed quia qui +perseuauerit usque in finem his salus erit, ideo athleta Christi, non +solum se in bello huius certaminis confortans, uerum et animos ad +uincendum inuitans, lapidem quo capiti supposito soporis modicum +corpori hactenus indulgebat, humeris etiam fecit subponi; sanctamque +eleuans manum fratres benedixit et uiatici salutaris perceptione +munitus, spiritum celo reddidit. Exiens enim beata illa anima de +corpore, chori angelorum [angelorum _omitted_ R2] cum ympnis et +canticis[°21] illam in Dei gloriam assumpserunt. + +[Sidenote °22: R2 130b] + +23. Beatissimus quoque abbas Christi Columba, audito sancti Kerani +obitu, egregium de ipso composuit ympnum: eumque ad [de MSS.] +Cluaynense secum detulit monasterium, ubi prout decuit hospicio +honorifice susceptus est. Ympnum uero abbas qui tunc preerat, +ceterique qui eum audierant, multis et ma[°22]gnis laudibus +extulerunt. Discedens autem inde Sanctus Columba, de sacro sancti +Kerani sepulchro humum secum detulit, sciens in spiritu quam utile hoc +foret contra futura pelagi pericula. In parte enim maris que tendit +uersus Iense monasterium, est maximum transeuntibus periculum, tum +propter fluminum impetuositatem, tum propter maris angustiam, itaque +naues circumuoluuntur, atque in rota mouentur; ac frequenter sic +submerguntur. Scille enim atque Caribdi merito asi[mi]latur, uelim +periculositate perfecta tristique [-teque MSS.] nautis malum ibi +subministratur. Ad hoc eurippum ipsi peruenientes, repentino ceperunt +in eum delabi cursu; quumque nil preter mortem [Quumque uelut propter +mortem R2] sperantes, et quia iam quasi tetris essent abyssi faucibus +deuorandi, tunc sanctus Columba prefati pulueris de tumba beati Kerani +assumpti aliquid assumens, mare in ipsum immisit. Res mira ac nimium +stupenda tunc accidit; dicto [uicto MSS.] namque cicius tempestas illa +seua cessauit ac transitum eis tranquillum administrauit. Vere iusti +in perpetuum uiuunt; cum quibus beatus Queranus corregnat, cuius +sepulchri terra uel puluis mare sedauit [cedauit MSS.], corda +trepidancium in fide solidauit, et ad bonum operandum irrigauit. +Beatus ergo Keranus non solum uiuit Deo, cui inseperabiliter adheret, +uerum et hominibus quibus beneficia oportuno tempore impendit. + + + + +METRUM DE EO SIC + +[Sidenote °23: R1 165b] + + Matre Quiarani sedente in curru uolubili + [°23]Sonitum magus audiuit perdixitque seruulis + "Videte quis sit in curru, nam sub rege resonat." + "Coniunx" inquiunt "Beodi sedet his artificis." + Magus inquit "Gratum cunctis ipsa regem pariet, + Cuius opera fulgebunt ut Phebus in ethere." + Miles Christi Keranus, Sancti sedes Spiritus, + Spiritali pietatis uirtute floruerat. + + Vitulum uacce lactentem iam cani concesserat, + Queranum inde grauiter mater reprehenderat; + Vitulum cane uoratum ab ipso exegerat, + Cuius ossa mox apportans ipsum restaurauerat. + +[Sidenote °24: R2 130c] + + Mulieris regie caput decaluatum + Seue zelo pelicis fuerat nudatum. + In Querani nomine cum esset signatum, + [°24]Aurea cessarie fulserat ornatum. + + Cum Queranus studiis sacris teneretur, + Atque tempus posceret ut operaretur. + Pro ipso ab angelis tunc mola mouetur. + + Textus euangelicus in stagnum ceciderat, + Sed uoluto tempore per Querani merita, + Integrum de gurgite uacca reportauerat. + + Cum puer oraret Dominum, precibusque uacaret, + ignis ab excelsis uenerat arce poli. + Defunctusque puer conspexit lumina uite, + et sancti magnum glorificant Dominum [Deum MSS.]. + De celis lapsus rutilans accenditur ignis, + et peragit proprium protinus officium. + + Alto et ineffabili apostolorum cetui + Celestis Ierosolime, sublimioris specule, + Sedenti tribunalibus solis modo micantibus, + Queranus sacerdos sanctus, insignis Christi nuntius, + Inaltatus est manibus angelorum celestibus, + Consummatis felicibus sanctitatum generibus; + Quem Tu Christe apostolum mundo misisti hominem, + Gloriosum in omnibus nouissimis temporibus. + + +[Footnote 1: This word omitted in MSS.] + +[Footnote 2: Omitted in MSS.] + +[Footnote 3: Corrected by a note in the margin to _illi_.] + + * * * * * + + + + +INDEX + +(For the leading incidents in the Life, see the list, pp. 11 _ff._). + +Abban, St., +Adamnan, St., +Aed, St., +Aed mac Brenainn, +Aed Slaine, +Aei. _See_ Mag Ai. +Aengus maccu Luigse. _See_ Oenna. +Aengussius. _See_ Oengus. +Ailbe, St., +Ailithir, abbot of Clonmacnois, +Ainmire mac Colgain, +Ainmire mac Setna, +Ainmireach. _See_ Ainmire mac Colgain. +Alban, St., +Alexander, +almsgiving, _See also_ hospitality. +_Altus Prosator_, +Ambacuc, +angels, +Angina. _See_ Inis Aingin. +animals, _See also_ resuscitation, hound. +Anmereus. _See_ Ainmire mac Colgain. +_antilum_, +Ara (Aran Is.), +Aradenses. _See_ Dal nAraide. +Aran Is. _See_ Ara. +Ard Abla, +Ard Machae (Armagh), +Ard Manntain, +Ard Tiprat, _See also_ Cluain maccu Nois. +assemblies, +austerities, +Ay. _See_ Mag Ai. + + +Baithin, St., +Ballynagore, +Bangor. _See_ Beannchor. +Beannchor (Bangor, Co. Down), +bearer, +Becc mac De, +bells, +benediction of food, +Benen, St., +Beoanus, Beoedus. _See_ Beoit. +Beoit, +Beonedus, Beonnadus. _See_ Beoit. +Birra (Birr, King's Co.), +birthplace of Ciaran, +boban, _See also_ Bells. +Boecius, Boeus. _See_ Beoit. +bones, +bonfire, +books and book-satchels, +books preserved from wet, +Brenainn, St., +Brenainn of Cluain Ferta, St., +Brigit, St., +Brigit of Cu Cathrach, +Brynach, St., + + +Cadoc, St., +Cael Cholum, +Cainnech, St., +Camerarius, +Cana of Galilee, +Carabine, Red Brian, +Cathach, a monster, +Cathacus, Cathi. _See_ Inis Cathaig. +Cattle, sacred, +Cellach mac Eogain Beil, +Cenel Conaill, +Cenel Fiachach, +Cenel Fiachrach, _See also_ Cenel Fiachach. +Christ, parallels between lives of Ciaran and. _See_ Tendenz. +Ciaran, _passim_. Poem attributed to, +Ciaran of Saigir, St., +Ciaran, other saints called, +Ciarraige, +clairvoyance, +cloak floated on water, +cloak of Senan, +Clonard. _See_ Cluain Iraird. +Clonmacnois. _See_ Cluain maccu Nois. +Clonsingle, +Cluain Cruim, +Cluain Innsythe, +Cluain Iochtar, +Cluain Iraird (Clonard, Co. Meath), +Cluain maccu Nois (Clonmacnois, King's Co.), _passim_ +Cobthach mac Brecain, +Coemgen, St., +Coire Bhreacain (Corrievreckan), +Colman, St., +Colmán Elo, St., +Colmán mac Luacháin, St., +Colmán mac Nuin, +Colum Cille, St. (Columba), +Colum Cille, hymn of, +Colum of Inis Cealtra, St., +Comgall, St., +compacts between saints, +companions of Ciaran, +Conn of the Poor, +Connachta (people of Connacht), +Corco Baiscind, +Corpre the Crooked, +Cow, Ciaran's. _See_ Dun Cow. +crane, pet, +Cremthann, +Crichid. _See_ Crithir. +Crithir, +Croagh Patrick. _See_ Cruachan Aigli. +Cronan, +crosses, +Cruachan Aigli (Croagh Patrick), +Cualu, +Cuimmin, St., +Cumlach, +curses, +Cuthbert, St., +Cybi, St., + + +Dal n-Araide, +Daniel, +Darerca, mother of Ciaran, +Darerca, St., +dates of Ciaran's life, +dates of documents, +deafness cured, +decapitation, +Decies, +Deece, +Delbna, +Derercha. _See_ Darerca. +Dermag (Durrow, King's Co.), +Dermicius. _See_ Diarmait (deacon). +Desi, Dessi, +Diarmait, deacon, _See also_ Iustus. +Diarmait, St., +Diarmait mac Cerrbeil, king, +Dompnanus. _See_ Donnan. +doors open automatically, +Donnan, brother of Ciaran, +Donnan, St., +dreams, +drolls, +druids, _See also_ wizards. +drying corn, +Dun Cow of Ciaran, +Durrow. _See_ Dermag. +dye and dyeing, + + +earth of Ciaran's tomb, +eavesdroppers, +Eile, +elders, Cell of the, at Cluain maccu Nois, +Emer, St., +end of world, beliefs regarding, +Enda, Endeus, Enna, Henna, +envy against Ciaran, +Erne, Loch, +Ernin, St., +Euthymius, +exogamy, +expletives, saintly, +eye plucked out and restored, + + +Failbe, +famines, +fasting, +feasts, +Fergus, +Fidarta (Fuerty, Co. Roscommon), +Finan, St., +Findian, St. (Finnianus), +Findian of Mag Bile, St., +finger scented with wine, +Fintan, St., +fire, consecrated, + from heaven, + Paschal, +firebrand, +Flannan, St., +flesh turned to wheat, _See also_ transformations. +flocks, keeping of, +fosterage, +foundation sacrifices, +fox, +Fuerty. _See_ Fidarta. +Furban, Furbith, king, +Fursa, St., + + +garments, +genealogy of Ciaran, +gifts made by Ciaran, _See also_ almsgiving. +Glas the poet, +Gleann da Locha (Glendaloch, Co. Wicklow), +glosses, +gospel, reading of, +gospels, _See also_ books. +grain turned to gold, _See also_ transformations. +Gregory, Pope, +Guaire, king, + + +hair restored miraculously, +harbour of island, meaning of expression, +Hare Island. _See_ Inis Aingin. +harvesting, +Helena, empress, +Henna. _See_ Enda. +historicity of Lives of Ciaran, +holy water, +homiletic purpose of Lives, +horse ploughing, +hospitality, _See also_ almsgiving. +hound miraculously killed, +Hyde, Dr. Douglas, +hymn of Colum Cille, +hymns to Ciaran, +hypnotism, + + +I (Iona), +Illtyd, St., +Inis Aingin (Hare Island), +Inis Cathaig (Scattery Island), +Inis Clothrann, +Inis Muige Samh (Inismacsaint), _See also_ Ninned. +intoxication, +Iona. _See_ I. +Irluachra, +Isel Chiarain, +Iustus, _See also_ Diarmait, deacon. + + +Keranus, Kiaranus. _See_ Ciaran. +Kiarraighe. _See_ Ciarraige. +King, Adam, 8 +kings of Ireland, 103 +Kyaranus, Kyeranus. _See_ Ciaran. + + +Laigen (Laginensea, Lagenians, Leinstermen), +Lann, +Larne, _See also_ Latharna. +Lasrian, St., +Latharna, +Latronenses. _See_ Latharna. +lepers and leprosy, +Lissardowlin. _See_ Ard Abla. +Little Church of Cluain maccu Nois, +Little Height of Cluain maccu Nois, +Lives of Saints, their nature, +Loch Erne. _See_ Erne, Loch. +Loch Rii. _See_ Rib, Loch. +Lonan the Left-handed, +lucky and unlucky signs, +Lucoll (Lucennus, Luchennus, Luctigernnus), +Lugaid, priest, +Lugaid, St., +Lugbeg, +Lugbrann, +Lugna maccu Moga Laim, +Luimnech (Limerick), + + +Mac Cuillind of Lusk, +Mac Natfraeich, +Mac Nisse, +Mael-Odran, +Mag Ai, +Mag Molt, +Magic, +Maignenn, St., +manuscripts of Lives, +matriarchate, +merchants of wine, +metres, +Mide (Meath), +Mil of Spain, +Milesians, +milk, miraculous supply of, +mills, +Mo-Beoc, +Mo-Bi, St., +Mo-Chua, St., +mockery of druids, +Moin Coise Bla, +Mo-Laise, St., +Moling, St., +Mo-Lioc, +Mugain, +Muinis, bishop, +Muireann, +Muma (Mumenia, Munster, Mumunienses), +Munnu, St., + + +nicknames, +Ninned, St. (Nynnidus), +Nunnery, Cluain maccu Nois, + + +oats turned to wheat, _See also_ transformations. +Odrán, Odranus, +Odrán of Letrecha Odráin, +Oengus mac Crimthainn, +Oengus the Culdee, +Oenna maccu Laigsi (Aengus, Oenius), +Oran, St., +oxen ploughing, + + +pagan sanctuaries, +panegyrics, +Pata, +Patrick, St., +Paul and Peter, SS., relics of, +Paulinus, +Peca, +Peden, Alexander, +pedigree of Ciaran. _See_ Genealogy. +periods of Ciaran's life, +Pieran, St., +ploughing, +Port of the Gospel, _See also_ Inis Angin. +Pre-Celthic tribes, +priest, Ciaran consecrated, +prophecies, +Psalms, use of, + + +Queranus. _See_ Ciaran. +quern, grinding at, +Quiaranus, Quieranus, Quiranus. _See_ Ciaran. + + +raids on Cluain maccu Nois, +Raithbeo (Raichbe), +Ráith Crimthainn, +relics, +resuscitation of animals, + of boy, + of Cluain, + of murdered monks, + process of, +Rib, Loch (Loch Ree), +robbers, +Ruadán, St., +rule of St. Ciaran, + + +Saehrimnir, +Saigir (Seir-Kieran, King's Co.), +Samthann, St., +Scattery Island. _See_ Inis Cathaig. +scent of wine on finger, +secondary interments, +Segine, abbot of I, +Seir-Kieran. _See_ Saigir. +Senan, St., +separation of cows and calves, +ship +Sinann (Sinna, Synna, Shannon), +slavery, +springs, miraculous, + + +taboo, +Tailltiu (Telltown, Co. Meath), +Tara. _See_ Temair. +Tech meic in tSaeir, +Teffia. _See_ Tethba. +Temair (Tara, Co. Meath), +Templemacateer, +Templevickinloyhe, +_Tendenz_ of biographies of Ciaran, +Tethba, +threshing, +Tigernmas, +Tir na Gabrai, +Toirdelbach ó Briain, +tonsure, effacement of, +trade, Irish, +transformations, +tree, sacred, +Tren, +Tuathal Moel-Garb, king, +Tulach na Crosáin, +twins, + + +Ui Failge, +Ui Maine, +Ui Neill, +Uis. _See_ Iustus. +Uisnech, +uncle, relationship of, + + +voice, recognition by, +voice heard from long distance, +voice from heaven, + + +water turned to honey, + to wine, _See also_ transformations. +whirlpool, +wine, +Winefred, St., +wizards, +wolves, +women, relations with, + + +Yseal, Ysseal. _See_ Isel. + + + + * * * * * + +PRINTED IN GREAT BRITAIN BY RICHARD CLAY & SONS, LIMITED, BUNGAY, +SUFFOLK. + + + + + +End of Project Gutenberg's The Latin & Irish Lives of Ciaran, by Anonymous + +*** END OF THIS PROJECT GUTENBERG EBOOK THE LATIN & IRISH LIVES OF CIARAN *** + +***** This file should be named 16479-8.txt or 16479-8.zip ***** +This and all associated files of various formats will be found in: + https://www.gutenberg.org/1/6/4/7/16479/ + +Produced by Ted Garvin, Lesley Halamek and the Online +Distributed Proofreading Team at https://www.pgdp.net + + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: The Latin & Irish Lives of Ciaran + Translations Of Christian Literature. Series V. Lives Of + The Celtic Saints + +Author: Anonymous + +Translator: R.A. Stewart MacAlister + +Release Date: August 8, 2005 [EBook #16479] + +Language: English + +Character set encoding: ISO-8859-1 + +*** START OF THIS PROJECT GUTENBERG EBOOK THE LATIN & IRISH LIVES OF CIARAN *** + + + + +Produced by Ted Garvin, Lesley Halamek and the Online +Distributed Proofreading Team at https://www.pgdp.net + + + + + + +</pre> + + + <p class="left"> + Transcriber's Note: The Footnotes are linked to the text. Click the <a name="Fnr">Footnote</a> '<a href="#Fn"><sup>No.</sup></a>' to read the Footnote. + Click the '<a class="footnote" href="#Fnr">Footnote No.:</a>' <a name="Fn">to</a> return to the appropriate place in the text.</p> +<br /><br /><br /><br /><br /><br /><br /><br /> + + + + +<h2>TRANSLATIONS OF CHRISTIAN<br /> +LITERATURE. SERIES V<br /> +LIVES OF THE CELTIC SAINTS</h2> + + <hr class="medium" /> +<br /><br /> +<h1>THE LATIN & IRISH<br /> +LIVES OF CIARAN</h1> +<br /><br /> +<h3><i>By</i> R.A. STEWART-MACALISTER</h3> +<br /><br /> + <hr class="medium" /> + +<h4>SOCIETY FOR PROMOTING<br /> +CHRISTIAN KNOWLEDGE. London<br /> +The Macmillan Company. New York</h4> + +<h4>1921</h4> +<br /><br /><hr class="full" /><br /><br /> +<h2 style="text-decoration: underline">CONTENTS</h2> +<table width="70%" align="center" summary="Contents" border="0"> +<tr> +<td width="80%" valign="top"><br /> +<a class="contents" href="#introduction">INTRODUCTION</a><br /> + +</td> +<td class="right" width="20%" valign="top"> +PAGE<br /> + <a href="#page1">1</a> +</td> +</tr> +<tr> +<td width="80%" valign="top"> +<a class="contents" href="#harmony">A HARMONY OF THE FOUR LIVES OF ST CIARAN</a><br /> +</td> +<td class="right" width="20%" valign="top"> +<a href="#page11">11</a> +</td> +</tr> +<tr> +<td width="80%" valign="top"> +<a class="contents" href="#firstl">THE FIRST LATIN LIFE OF ST CIARAN</a> +</td> +<td class="right" width="20%" valign="top"> +<a href="#page15">15</a> +</td> +</tr> +<tr> +<td width="80%" valign="top"> +<a class="contents" href="#secondl">THE SECOND LATIN LIFE OF ST CIARAN</a> +</td> +<td class="right" width="20%" valign="top"> +<a href="#page44">44</a> +</td> +</tr> +<tr> +<td width="80%" valign="top"> +<a class="contents" href="#thirdl">THE THIRD LATIN LIFE OF ST CIARAN</a> +</td> +<td class="right" width="20%" valign="top"> +<a href="#page59">59</a> +</td> +</tr> +<tr> +<td width="80%" valign="top"> +<a class="contents" href="#irishl">THE IRISH LIFE OF ST CIARAN</a> +</td> +<td class="right" width="20%" valign="top"> +<a href="#page66">66</a> +</td> +</tr> +<tr> +<td width="80%" valign="top"> +<a class="contents" href="#annot">ANNOTATIONS TO THE FOREGOING LIVES</a> +</td> +<td class="right" width="20%" valign="top"> +<a href="#page98">98</a> +</td> +</tr> +<tr> +<td width="80%" valign="top"> +<a class="contents" href="#latintext">THE LATIN TEXT OF THE SECOND LIFE</a> +</td> +<td class="right" width="20%" valign="top"> +<a href="#page172">172</a> +</td> +</tr> +<tr> +<td width="80%" valign="top"> +<a class="contents" href="#index">INDEX</a> +</td> +<td class="right" width="20%" valign="top"> +<a href="#page185">185</a> +</td> +</tr> +</table> + +<br /><br /><hr class="full" /><br /><br /> +<span class="page"><a name="page1" id="page1"></a>[page 1]</span> +<h1>THE LATIN AND IRISH LIVES<br /><br /> +OF CIARAN</h1> +<br /><br /> + +<h2><a name="introduction" id="introduction"></a>INTRODUCTION</h2> + +<p> +Of all the saints of Ireland, whose names are recorded +in the native Martyrologies, probably there were none +who made so deep an impression upon the minds of +their fellow-countrymen as did <a name="I1r" id="I1r"></a>Ciaran<a href="#I1"><sup>1</sup></a> of Clonmacnois. +He stands, perhaps, second only to Brigit of Kildare in +this respect; for Patrick was a foreigner, and Colum +Cille accomplished his work and exercised his influence +outside the shores of Ireland.</p> +<p> +Doubtless much of the importance of Ciaran is reflected +back from the outstanding importance of his great +foundation—the monastic university, as it is fair to call +it, of <i>Cluain maccu Nois</i> (in an English setting spelt +"Clonmacnois"), on the shore of the Shannon. But +this cannot be the whole explanation of the esteem in +which he was held; it must be at least partly due to +the memory of his own character and personality.</p> +<p> +Such a conclusion is indicated if we examine critically +the <i>Lives</i> of this saint, translations of which are given +in the present volume, and compare them with the lives +of other Irish saints. In studying all these documents we<span class="page"><a name="page2" id="page2"></a>[page 2]</span> +must bear in mind that none of them are, in any modern +sense of the word, biographies. A biography, in the +proper definition of the term, gives an ordered account +of the life of its subject, with dates, and endeavours +to trace the influences which shaped his character and +his career, and the manner in which he himself influenced +his surroundings. The so-called lives of saints are +properly to be regarded as <i>homilies</i>. They were composed +to be read to assemblies of the Faithful, as sermons +for the festivals of the saints with whom they deal; +and their purpose was to edify the hearers by presenting +catalogues of the virtues of their subjects, and, especially, +of their thaumaturgic powers. Thus they do not possess +the unity of ordered and well-designed biographies; +they consist of disconnected anecdotes, describing how +this event or that gave occasion for a miraculous +display.</p> +<p> +It follows that to the historian in search of unvarnished +records of actual fact these documents are useless, without +most drastic criticism. They were compiled long +after the time of their subjects, from tales, doubtless +at first, and probably for a considerable time, transmitted +by oral tradition. It would be natural that there +should be much cross-borrowing, tales told about one +saint being adapted to others as well, until they became +stock incidents. It would also be nothing more than +natural that many elements in the Lives should be +survivals from more ancient mythologies, having their +roots in pre-Christian beliefs. Nevertheless, none of these +writings are devoid of value as pictures of life and +manners; and even in descriptions of incredible and +pointless miracles precious scraps of folk-lore are often +embedded. In most, if not in all, cases, the incidents +recorded in the Lives are to be criticised as genuine +traditions, whatever their literal historicity may be;<span class="page"><a name="page3" id="page3"></a>[page 3]</span> +few, if any, are conscious inventions or <a name="I2r" id="I2r"></a>impostures.<a href="#I2"><sup>2</sup></a></p> +<p> +In the Lives of Ciaran there are many conventional +incidents of this kind, which reappear in the lives +of other saints. In the Annotations in the present +edition a few such parallels are quoted; though no +attempt is made to give an exhaustive list, the compilation +of which would occupy more time and space than +its scientific value would warrant. But there are certain +other incidents of a more individual type, and it is these +which make the Lives of Ciaran especially remarkable. +They may well be genuine reminiscences of the real +life, or at least of the real character of the man himself. +Thus, there are a number of coincidences, clearly undesigned +(noted below, p. 104) consistently pointing to a +pre-Celtic parentage for the saint. Again, the saint's +mother is represented as a strong personality, with a +decided strain of "thrawnness" in her composition; +while the saint himself is shown to us as distinguished +by a beautiful unselfishness. This, it must be confessed, +is very far from being a common character of the Irish +saints, as they are represented to us by the native hagiologists; +and in any case the character-drawing of the +average Irish saint's life is so rudimentary, that when we +are thus enabled to detect well-defined traits, we are +quite justified in accepting them as based on the tradition +of the actual personality of the saint. In other +words, so deep was the impression which the man made<span class="page"><a name="page4" id="page4"></a>[page 4]</span> +upon his contemporaries during his short life, that his +<i>memorabilia</i> seem to be, on the whole, of a more +definitely historic nature than are those of other Irish +saints.</p> +<p> +There is, however, a disturbing element which must +be kept in mind in criticising the Lives of Ciaran. He +was the son of a carpenter, and he was said to have died +at the age of thirty-three. It is quite clear that these +coincidences with the facts of the earthly parentage and +death of Christ were observed by the homilists—indeed +the author of the Irish Life says as much, at the end of +his work. They provoked a natural and perhaps wholly +unconscious desire to draw other parallels; and if we +may use a convenient German technical term, there is a +traceable <i>Tendenz</i> in this direction, as is indicated in +the Annotations on later pages. It is not to be supposed +that even these apparently imitative incidents are (not +to mince matters) mere pious frauds; they may well +have come into existence in the folk-consciousness automatically, +before they received their present literary +form. But such a development could hardly have +centred in an unworthy subject; there must have been +a well-established tradition of a <i>Christ-likeness</i> of character +in the man, for such parallels in detail to have +taken <a name="I3r" id="I3r"></a>shape.<a href="#I3"><sup>3</sup></a></p> +<p> +The homiletic purpose of these documents is most +clearly shown in the Irish Life. This was written to be +preached as a sermon on the saint's festival ["this day +<i>to-day</i>," § 1], at Clonmacnois ["he came <i>to this town</i>," +§ 34: "a fragment of the cask remained <i>here</i> till +recently," § 36: "<i>here</i> are the relics of Ciaran," § 41. +Similarly the First Latin Life, § 35, calls the saint "<i>Our</i><span class="page"><a name="page5" id="page5"></a>[page 5]</span> +most holy patron"]. The actual date of the Irish sermon +is less easy to fix; the language has been modernised +step by step in the process of transmission from manuscript +to manuscript, but originally it may have been +written about the eleventh century, though incorporating +fragments of earlier material. The passage just +quoted, saying that a certain relic had remained <i>till +recently</i>, may possibly indicate that the homily had been +delivered shortly after one of the many burnings and +plunderings which the monastery suffered; in such a +calamity the relic might have perished. The prophecy +put into Ciaran's mouth, that "there would be great +persecution of his city from evil men in the end of the +world" [Irish Life, § 38] seems to relate to such an +event: it is very suggestive that exactly the same exprestion +"great persecution from evil men" (<i>ingrem mór ó +droch-daoinibh</i>) is used in the <i>Chronicon Scotorum</i> of +certain raids on the monastery which took place in the +year A.D. 1091; and that on the strength of an old +prophecy there was a belief in Ireland that the world +was destined to come to an end in the year 1096, as we +learn from the <i>Annals of the Four Masters</i> under that +<a name="I4r" id="I4r"></a>date.<a href="#I4"><sup>4</sup></a> It must, however, be remembered that a date +determined for a single incident does not necessarily +date the whole compilation containing it.</p> +<p> +The text of the First Latin Life (here called for convenience +of reference LA) is found in an early fifteenth-century +MS. in Marsh's Library, Dublin. It has been +edited, without translation, by the Rev. C. Plummer<span class="page"><a name="page6" id="page6"></a>[page 6]</span> +in his most valuable <i>Vitae Sanctorum Hiberniae</i> (Oxford, +1910) vol. i, pp. 200-216. The translation given in this +volume has been made from Plummer's edition, which +I have collated with the original <a name="I5r" id="I5r"></a>MS.<a href="#I5"><sup>5</sup></a></p> +<p> +The text of the Second Latin Life (LB) is contained +in two MSS. in the Bodleian Library (Rawl. B 485 and +Rawl. B 505, here called R1 and R2). Of these R2 +is a direct copy of R1, as has been proved by Plummer, +in his description of these <a name="I6r" id="I6r"></a>manuscripts.<a href="#I6"><sup>6</sup></a> As to their +date, there is no agreement; the estimate for R1 +ranges from the first half of the thirteenth to the +fourteenth century, R2 being necessarily somewhat +later. The Life of Ciaran contained in these MSS. has +been used by Plummer in editing LA, and extracts +from it are printed in his footnotes. It has not, however, +been previously printed in its entirety, and a transcript +made by myself is therefore added here, in an<span class="page"><a name="page7" id="page7"></a>[page 7]</span> +Appendix.</p> +<p> +The text of the Third Latin Life (LC) is contained in +the well-known Brussels MS., called <i>Codex Salmaticensis</i> +from its former sojourn at Salamanca. It is of the +fourteenth century. This was the only continuous +authority at the disposal of the compiler of the Bollandist +life of our saint; he speaks of it in the most contemptuous +terms. The life of Ciaran in this manuscript is a mere +fragment, evidently copied from an imperfect exemplar; +there seems to have been a chasm in the middle, and there +is a lacuna at the end, which the scribe has endeavoured +to conceal by adding the words "Finit, Amen." The +translation here given has been prepared from the edition +of the Salamanca MS. by de Smedt and de Backer, cols. +155-160.</p> +<p> +The Irish Life (here denoted VG, i.e. <i>Vita Goedelica</i>) +was edited by Whitley Stokes from the late fifteenth-century +MS. called the <i>Book of <a name="I7r" id="I7r"></a>Lismore</i>.<a href="#I7"><sup>7</sup></a> The numerous +errors in the Lismore text may be to some extent corrected +by collation with another Brussels MS., written +in the seventeenth century by Micheál ó Cléirigh. Stokes +has indicated the more important readings of the Brussels +MS. in his edition. The scribe of the Lismore Text +was conscious of the defects of his copy: for in a note +appended to the Life of our saint, he says, "It is not I +who am responsible for the meaningless words in this +<i>Life</i>, but the bad manuscript"—<i>i.e.</i> the imperfect +exemplar of which he was making a transcript.</p> +<p> +There were other Lives of the saint in existence, apparently +no longer extant. Of these, one was in the hands +of the hagiographer Sollerius: for in his edition of the +<i>Martyrologium</i> of Usuardus (Antwerp, 1714, p. 523) he +says, <i>Querani, Kirani, uel Kiriani uitam MS. habemus</i>.<span class="page"><a name="page8" id="page8"></a>[page 8]</span> +<i>uariaque ad eam annotata, quae suo tempore digerentur</i>. +This promise he does not appear to have fulfilled; the +Bollandist compiler, as we have just noticed, had no +materials but the imperfect Salamanca Life, and was +forced to fill its many gaps as best he could, by diligently +collecting references to Ciaran in the lives of other saints. +Another Life of the saint seems to be referred to in the +<i>Martyrology of Donegal</i>; under the 10th May that +compilation quotes a certain "Life of Ciaran of Cluain" +(<i>i.e.</i> Clonmacnois) as the authority for a statement to the +effect that "the order of Comgall [of Bangor, Co. Down] +was one of the eight orders that were in Ireland." It +would be irrelevant to discuss here the meaning of this +statement; its importance for us lies in the fact that the +sentence is not found in any of the extant Lives, so that +some other text, now unknown, must be in question.</p> +<p> +Ciaran of Clonmacnois was not the only saint of that +name. Besides his well-known namesake of Saighir +(Seir-Kieran, King's Co.), there were a few lesser stars +called Ciaran, and there is danger of confusion between +them. The name reappears in Cornwall, with the regular +Brythonic change of Q to P, in the form Pieran or Pirran. +This Pieran is wrongly identified by <a name="I8r" id="I8r"></a>Skene<a href="#I8"><sup>8</sup></a> with our +saint; a single glance at the abstract of the Life of St. +Pieran given by Sir T.D. <a name="I9r" id="I9r"></a>Hardy<a href="#I9"><sup>9</sup></a> will show how mistaken +this identification is. A similar confusion is probably +at the base of the curious statement in Adam King's +<i>Scottish Kalendar of Saints</i>, that Queranus was an "abot +in Scotlād under king Ethus, [anno] 876" and of +Camerarius' description of him as "abbas Foilensis in +<a name="I10r" id="I10r"></a>Scotia."<a href="#I10"><sup>10</sup></a></p> +<p> +The four documents of which translations are printed<span class="page"><a name="page9" id="page9"></a>[page 9]</span> +in this book relate almost, though not quite, the same +series of incidents. There is a sufficient divergence +between them, both in selection and in order, as well +as in the minor details, to make the determination of +their mutual relationship a difficult problem. We must +regard all four as independent compositions, though +based on a common group of sources, which, in the +first instance, were doubtless disjointed <i>memorabilia</i>, +preserved by oral tradition in Clonmacnois. These +would in time gradually become fitted into the four +obvious phases of the saint's actual life—his boyhood, +his schooldays, his wanderings, and his final settlement +at Clonmacnois. It is not difficult to form a plausible +theory as to how the systematisation took place, and +also as to how the slight variants between different +versions of the same story arose. The composition of +hymns to the founder and patron would surely be a +favourite literary exercise in Clonmacnois. In such +hymns the different incidents would be told and re-told, +the details varying with the knowledge and the metrical +skill of the versifiers. There are excerpts from such +hymns, in Irish, scattered through VG: and LB ends +with a <i>pasticcio</i> of similar fragments in Latin. As a +number of different metres are employed, both in the +Irish and in the Latin extracts, there must have been +at least as many independent compositions drawn upon +by the compilers of the prose Lives: and it is noteworthy +that there are occasionally discrepancies in detail between +the verse fragments and their present prose setting. +Most probably the prose Lives were based directly on +the hymns; one preacher would use one hymn as his +chief authority, another would use another, and thus +the petty differences between them would become fixed, +perhaps exaggerated as the prose writer filled in details +for which the exigencies of verse allowed no scope. It<span class="page"><a name="page10" id="page10"></a>[page 10]</span> +is probably impossible to carry the history of the tradition +further.</p> +<p> +In order to facilitate comparison between the four +documents, I have divided them into <i>incidents</i>, and have +provided titles to each. These titles are so chosen that +they may be used for every presentation of the incident, +however the details may vary. The titles are numbered +with <i>Roman</i> numerals, whilst the successive incidents +within each of the Lives are numbered consecutively +with <i>Arabic</i> numerals. The <i>Harmony of the Four Lives</i>, +which follows this Introduction, will make cross-reference +easy.</p> +<p> +No modern biography, no edition of the ancient homiletic +Lives, of Ciaran could be considered complete +without a history of Clonmacnois, through which being +dead he yet spake to his countrymen for a thousand years. +It was the editor's intention to include such a history +in the present volume; and this part of the projected +work was drafted. But as it progressed, and as the +indispensable material increased in bulk, it became +evident that it would be impossible to do justice to the +subject within the narrow limits of a volume of the +present series. A slight or superficial history of Clonmacnois +would be worse than none, as it would block +the way for the fuller treatment which the subject well +deserves. The materials collected for this part of the +work have therefore been reserved for the present: +it is hoped that their publication will not be long +delayed.</p> + + +<br /> + <hr class="medium" /> +<br /> +<span class="page"><a name="page11" id="page11"></a>[page 11]</span> +<br /><br /><a name="harmony" id="harmony"></a> +<h2>A HARMONY OF THE FOUR LIVES OF SAINT CIARAN</h2> + +<p> +To the incidents of Ciaran's life VG prefixes—</p> + +<table width="100%" align="center" cellpadding="2" summary="harmony of the 4 lives"> +<tr> + <td class="note2" width="7%" valign="top"> +I. </td> + <td class="note1c" width="73%" valign="top"> +<i>The Homiletic Introduction</i> (VG I) +</td> + <td class="note2" width="20%" valign="top"> </td> + </tr> +</table> +<p> +not found in any of the Latin Lives.</p> +<p> +<b>A.</b> Ciaran was born A.D. 515. The first section of +his life, his Childhood and Boyhood, may have covered +the first ten or twelve years of his life—say in round +numbers 515-530. Fifteen incidents of this period +are recorded, which are found in the Lives as under—</p> + +<table width="100%" align="center" cellpadding="2" summary=""> +<tr> + <td class="note2" width="7%" valign="top"><br /> + II.<br /> + III.<br /> + IV.<br /> + V.<br /> + VI.<br /> + VII.<br /> + VIII.<br /> + IX.<br /> + X.<br /> + XI.<br /> + XII.<br /> + XIII.<br /> + XIV.<br /> + XV.<br /> + XVI.<br /> + </td> + + <td class="note1c" width="73%" valign="top"><br /> + <i>The origin and birth of Ciaran; the wizard's prophecies</i><br /> + <i>How Ciaran raised the steed of Oengus from death</i><br /> + <i>How Ciaran turned water into honey</i><br /> + <i>How Ciaran was delivered from a hound</i><br /> + <i>How Ciaran and his instructor conversed, though distant from one another</i><br /> + <i>Ciaran and the fox</i><br /> + <i>How Ciaran spoiled his mother's dye-stuff</i><br /> + <i>How Ciaran restored a calf which a wolf had devoured</i><br /> + <i>How Ciaran was delivered from robbers</i><br /> + <i>How Ciaran gave a gift of cattle</i><br /> + <i>How Ciaran gave a gift of a plough-coulter </i><br /> + <i>How Ciaran gave a gift of an ox</i><br /> + <i>How Ciaran gave the king's cauldron to beggars and was enslaved</i><br /> + <i>How Ciaran reproved his mother</i><br /> + <i>The breaking of the carriage-axle</i><br /> + </td> + + <td class="note2" width="5%" valign="top"> + LA<br /> + 1<br /> + 2<br /> + 3<br /> + 6<br /> + 4<br /> + —<br /> + —<br /> + 5<br /> + 7<br /> + 8<br /> + 9<br /> + 10<br /> + 11<br /> + 13<br /> + 14<br /> + </td> + + <td class="note2" width="5%" valign="top"> + LB<br /> + 1<br /> + 2<br /> + 3<br /> + 9<br /> + —<br /> + —<br /> + —<br /> + 8<br /> + —<br /> + —<br /> + —<br /> + —<br /> + —<br /> + —<br /> + —<br /> + </td> + + <td class="note2" width="5%" valign="top"> + LC<br /> + 1<br /> + 2<br /> + 3<br /> + 4<br /> + —<br /> + —<br /> + —<br /> + 5<br /> + 6<br /> + —<br /> + —<br /> + —<br /> + 7<br /> + 9<br /> + 10<br /> + </td> + + <td class="note2" width="5%" valign="top"> + VG<br /> + 2<br /> + 3<br /> + 4<br /> + 5<br /> + 6<br /> + 7<br /> + 8<br /> + 9<br /> + 10<br /> + —<br /> + —<br /> + —<br /> + 11<br /> + —<br /> + —</td> + +</tr> +</table> + + +<p> +The boyhood legend probably consisted originally<span class="page"><a name="page12" id="page12"></a>[page 12]</span> +of the five incidents common to all, II-V, IX. It is noteworthy, +however, that LB transfers V, IX, to a position +after the second phase of the Life. This is possibly +due to a misplaced leaf in the exemplar from which our +copies of LB are derived. X-XIII, variants on the +theme of XIV, are probably interpolations in LA, and +VIII, a valuable fragment of folk-lore, is an interpolation +in VG. VI and VII are conflations of two varieties +of one incident, as is pointed out in the Annotations. +These observations will show how complex is the criticism +of the Ciaran tradition.</p> +<p> +<b>B.</b> The second phase of the life is the Schooling of +Ciaran at Clonard; perhaps about 530-535, still using +round numbers. This part of the life is most fully told +in VG; it is very fragmentary in all the Latin Lives. +There are thirteen incidents—</p> + +<table width="100%" align="center" cellpadding="2" summary="13 incidents"> +<tr> + <td class="note2" width="7%" valign="top"><br /> + XVII.<br /> + XVIII.<br /> + XIX.<br /> + XX.<br /> + XXI.<br /> + XXII.<br /> + XXIII.<br /> + XXIV.<br /> + XXV.<br /> + XXVI.<br /> + XXVII.<br /> + XXVIII.<br /> + XXIX.<br /> + </td> + + <td class="note1c" width="73%" valign="top"><br /> + <i>How Ciaran went with his cow to the school of Findian</i><br /> + <i>The angels grind for Ciaran</i><br /> + <i>Ciaran and the king's daughter</i><br /> + <i>How Ciaran healed the lepers</i><br /> + <i>Ciaran and the stag</i><br /> + <i>The story of Ciaran's gospel</i><br /> + <i>The blessing of Ciaran's food</i><br /> + <i>The story of the mill and the bailiff's daughter </i><br /> + <i>The story of Cluain</i><br /> + <i>How Ciaran freed a woman from servitude</i><br /> + <i>How Ciaran freed another woman from servitude</i><br /> + <i>Anecdotes of Clonard </i><br /> + <i>The parting of Ciaran and Findian</i><br /> + </td> + + <td class="note2" width="5%" valign="top"> + LA<br /> + 15<br /> + 16<br /> + 17<br /> + —<br /> + —<br /> + 18<br /> + 19<br /> + —<br /> + —<br /> + 20<br /> + 21<br /> + —<br /> + —<br /> + </td> + + <td class="note2" width="5%" valign="top"> + LB<br /> + 4<br /> + —<br /> + —<br /> + —<br /> + —<br /> + —<br /> + —<br /> + 6<br /> + —<br /> + 5<br /> + —<br /> + —<br /> + —<br /> + </td> + + <td class="note2" width="5%" valign="top">LC + 11<br /> + 12<br /> + —<br /> + —<br /> + —<br /> + —<br /> + 8<br /> + —<br /> + —<br /> + —<br /> + —<br /> + —<br /> + —<br /> + </td> + + <td class="note2" width="5%" valign="top"> + VG<br /> + 12<br /> + 13<br /> + 14<br /> + 15<br /> + 16<br /> + 17<br /> + —<br /> + 18<br /> + 19<br /> + 21<br /> + 22<br /> + 20<br /> + 23<br /> + </td> +</tr> +</table> + + +<p> +<b>C.</b> The third phase may be called the Wanderings +of Ciaran. From Clonard he made his way to the monastery +of Ninnedh on the island in Loch Erne now called +Inismacsaint (it is to be noted that VG knows nothing<span class="page"><a name="page13" id="page13"></a>[page 13]</span> +of this visit). From Loch Erne he went to Aran, thence +(after a visit to Saint Senan on Scattery Island) to his +brother's monastery at Isel, a place not certainly identified. +After this he removes to Inis Aingin, now Hare +Island in Loch Ree, which is his last halting-place before +reaching his goal at Clonmacnois. There are twelve +incidents. The first forms incident 13 of LC, which +then breaks off; this text therefore no longer requires +a special column. The wander-years end with 548, the +year of the saint's arrival at Clonmacnois.</p> + +<table width="100%" align="center" cellpadding="2" summary="12 incidents"> +<tr> + <td class="note2" width="7%" valign="top"><br /> + XXX.<br /> + XXXI.<br /> + XXXII.<br /> + XXXIII.<br /> + XXXIV.<br /> + XXXV.<br /> + XXXVI.<br /> + XXXVII.<br /> + XXXVIII.<br /> + XXXIX.<br /> + XL.<br /> + XLI.<br /> + </td> + + <td class="note1c" width="73%" valign="top"><br /> + <i>The adventure of the robbers of Loch Erne </i><br /> + <i>How Ciaran floated a firebrand on the lake</i><br /> + <i>Ciaran in Aran</i><br /> + <i>How a prophecy was fulfilled</i><br /> + <i>How Ciaran visited Senan</i><br /> + <i>Ciaran in Isel</i><br /> + <i>The removal of the lake</i><br /> + <i>Ciaran departs from Isel</i><br /> + <i>Ciaran in Inis Aingin</i><br /> + <i>The coming of Oenna</i><br /> + <i>How Ciaran recovered his gospel</i><br /> + <i>How Ciaran went from Inis Aingin to Clonmacnois</i><br /> + </td> + + <td class="note2" width="5%" valign="top"> + LA<br /> + —<br /> + —<br /> + 22<br /> + 22<br /> + 23<br /> + 24<br /> + 25<br /> + 26<br /> + 27<br /> + 28<br /> + 29<br /> + 30<br /> + </td> + + <td class="note2" width="5%" valign="top"> + LB<br /> + 7<br /> + 10<br /> + 11<br /> + —<br /> + 12<br /> + 13<br /> + 14<br /> + —<br /> + 15<br /> + 16<br /> + —<br /> + 17<br /> + </td> + + <td class="note2" width="5%" valign="top"> + VG<br /> + —<br /> + —<br /> + 24<br /> + 25<br /> + 26<br /> + 28<br /> + 29<br /> + 30<br /> + 31<br /> + 32<br /> + 32<br /> + 34<br /> + </td> +</tr> +</table> + + +<p> +The difference of opinion as to the setting of incident +XXXIII is to be noted. Also noteworthy is the absence +of any reference to a second visit to Senan, though such +is postulated in the lives of the latter saint.</p> +<p> +<b>D.</b> The fourth phase covers the time—according +to all our texts a few months, according to other +authorities some years—intervening between the foundation +of Clonmacnois and the death of Ciaran. The +traditions of LA and VG here run along the same lines; +LB is curiously diverse. There are in all twelve incidents,<span class="page"><a name="page14" id="page14"></a>[page 14]</span> +namely—</p> + +<table width="100%" align="center" cellpadding="2" summary="12 incidents"> +<tr> + <td class="note2" width="7%" valign="top"><br /> + XLII.<br /> + XLIII.<br /> + XLIV.<br /> + XLV.<br /> + XLVI.<br /> + XLVII.<br /> + XLVIII.<br /> + XLIX.<br /> + LII.<br /> + L.<br /> + LI.<br /> + LIII.<br /></td> + + <td class="note1c" width="73%" valign="top"><br /> + <i>The foundation of the church</i><br /> + <i>How Ciaran sent a cloak to Senan</i><br /> + <i>Ciaran and the wine</i><br /> + <i>The story of Crithir</i><br /> + <i>How an insult to Ciaran was averted</i><br /> + <i>How Ciaran was saved from shame</i><br /> + <i>How a man was saved from robbers</i><br /> + <i>The death of Ciaran</i><br /> + <i>The visit of Coemgen</i><br /> + <i>The earth of Ciaran's tomb delivers + Colum Cille from a whirlpool</i><br /> + <i>The envy of the saints</i><br /> + <i>Panegyrics of Ciaran</i><br /></td> + + <td class="note2" width="5%" valign="top">LA + 31<br /> + 32<br /> + 34<br /> + 33<br /> + —<br /> + —<br /> + —<br /> + 35<br /> + 36<br /> + 37<br /> + —<br /> + 38<br /></td> + + + <td class="note2" width="5%" valign="top">LB + —<br /> + —<br /> + 18<br /> + —<br /> + 19<br /> + 20<br /> + 21<br /> + 22<br /> + —<br /> + 23<br /> + —<br /> + 24<br /> + </td> + + <td class="note2" width="5%" valign="top">VG + 35<br /> + 27<br /> + 36<br /> + 37<br /> + —<br /> + —<br /> + —<br /> + 38<br /> + 39<br /> + —<br /> + 40<br /> + 41<br /></td> +</tr> +</table> + +<br /> + <hr class="medium" /> +<br /> +<span class="page"><a name="page15" id="page15"></a>[page 15]</span> +<br /><br /> +<a name="firstl" id="firstl"></a> +<h2>THE FIRST LATIN LIFE OF SAINT CIARAN</h2> +<br /> +<p> +<i>Here beginneth the Life of Saint <a name="one1r" id="one1r"></a>Kiaranus,<a href="#one1"><sup>1</sup></a> Abbot and +Confessor.</i></p> +<br /> + +<h4>II. THE ORIGIN AND BIRTH OF CIARAN: THE WIZARD'S PROPHECIES</h4> +<p> +<b>1.</b> The holy abbot Kyaranus sprang from the people +of the Latronenses, which are in the region of Midhe, +that is, in the middle of Ireland. His father, who was a +cart-wright, was called Beonnadus; now the same was +a rich man; and he took him a wife by name Derercha, +of whom he begat five sons and three daughters. Of +these there were four priests and one deacon, who were +born in this order, with these names—the first Lucennus, +the second Donanus, the third that holy abbot Kyaranus, +the fourth Odranus, the fifth Cronanus, who was the +deacon. Also the three daughters were named Lugbeg, +and Raichbe, and Pata. Lugbeg and Raichbe were +two holy virgins; Pata, however, was at first married, +but afterwards she was a holy widow. Now inasmuch +as the wright Beonedus himself was grievously burdened +by the imposts of Ainmireach King of Temoria, he, +eluding the pressure of the impost, departed from his +own region, that is from the coasts of Midhe, into the +territories of the Conactha. There he dwelt in the plain +of Aei, with the king Crimthanus; and there he begat +Saint Kyaranus, whose Life this is.</p> +<p> +Now his birth was prophesied by a wizard of the aforesaid<span class="page"><a name="page16" id="page16"></a>[page 16]</span> +king, who said, before all the folk, "The son who +is in the womb of the wife of Beoedus the wright shall +be had in honour before God and before men; as the sun +shineth in heaven so shall he himself by his holiness +shine in Ireland." Afterwards Saint Kyaranus was +born in the province of the Connachta, namely in the +plain of Aei, in the stronghold called Raith Crimthain; +and he was baptized by a certain holy deacon who was +called Diarmaid in the Scotic [= Irish] tongue; but +afterwards he was named Iustus, for it was fitting that a +"just one" should be baptized by a "Iustus." And +Saint Ciaran was reared with his parents in the aforesaid +place, and by all things the grace of God was manifested +within him.</p><br /> + + +<h4>III. HOW CIARAN RAISED THE STEED OF OENGUS FROM DEATH</h4> +<p> +<b>2.</b> One day the best horse of Aengussius, son of the +aforesaid King Crimhthanus, died suddenly, and he was +greatly distressed at the death of his best horse. Now +when in sorrow he had fallen asleep, in his dreams a +shining man appeared to him, saying to him, "Sorrow +not concerning thy horse, for among you there is a boykin +[<i>puerulus</i>], Saint Kiaranus son of Beoedus the wright, +who by God's grace can quicken thy horse. Let him +pour water into the mouth of the horse, with prayer, +and upon its face, and forthwith it shall arise sound. +And do thou bestow a gift on the boy for the quickening +of thy horse." Now when Aengus son of the king was +awakened out of sleep, he told these words to his friends; +and he himself came to Saint Kyaranus and led him up +to the place where the horse was lying dead. When the +dutiful boy Kyaranus poured water into the mouth and +on the face of the horse, it forthwith rose from death<span class="page"><a name="page17" id="page17"></a>[page 17]</span> +and stood whole before them all. The son of the king +bestowed that field, which was great and the best, upon +Saint Kiaranus in perpetuity.</p><br /> + + +<h4>IV. HOW CIARAN TURNED WATER INTO HONEY</h4> +<p> +<b>3.</b> On another day the mother of Saint Kyaranus upbraided +him, saying, "The sensible other boys bring +honey to their parents every day, from the fields and +the places where honey is found. But this our son, +weak and soft as he is, bringeth us no honey." The +holy boy Kyaranus, hearing this saying of his mother +chiding him, made his way to a spring hard by, and thence +filled a vessel with water. When he blessed it, honey of +the best was made from the water, and he gave it to his +mother. But his parents, astonished at the miracle, sent +that honey to the deacon Iustus, who had baptized him, +that he might himself see the miracle wrought by God +through the boy whom he baptized. When he had heard +and seen it, he gave thanks to Christ, and prayed for the +boy.</p><br /> + + +<h4>VI. HOW CIARAN AND HIS INSTRUCTOR CONVERSED, THOUGH DISTANT FROM ONE ANOTHER</h4> +<p> +<b>4.</b> The holy boy Kyaranus, as he kept the flocks of +his parents, was wont to read the Psalms with Saint +Diarmatus. But that teaching was imparted in a manner +to us most wondrous. For Saint Kiaranus was keeping +the flocks in the southern part of the plain of Aei, and +Saint Diarmatus was dwelling in the northern part of +the same plain, and the plain was of great extent between +them. And thus, from afar off, they would salute each +the other at ease, with words, across the spaces of the +plain; and the elder would teach the boy from his cell +across the plain, and the boy would read, sitting upon<span class="page"><a name="page18" id="page18"></a>[page 18]</span> +a rock in the field. The which rock is reverenced unto +this day, as the Cross of Christ, called by the name of +Kyaranus, is placed upon it. Now thus by divine favour +were the holy ones wont to hear each the other, while +others heard them not.</p><br /> + + +<h4>IX. HOW CIARAN RESTORED A CALF WHICH A WOLF HAD DEVOURED</h4> +<p> +<b>5.</b> On a day when Saint Kyaranus was keeping the +herds, a cow gave birth to a calf in his presence. Now +in that hour the dutiful boy saw a wretched wasted +hungry wolf a-coming towards him, and God's servant +said to him, "Go, poor wretch, and devour that calf." +Forthwith the famished hound fell upon the calf and +devoured it. But when the holy herd-boy had come home +with his herds, the cow, seeking her calf, was making +a loud outcry; and when Derercha, mother of Saint +Kyaranus, saw it, she said unto him, "Kyaranus, where +is the calf of yonder cow? Restore it, although it be +from sea or from land. For thou has lost it, and its +mother's heart is sore vexed." When Saint Kyaranus +heard these words, he returned to the place where the +calf was devoured, and collected its bones into his breast; +then returning, he laid them before the cow as she +lamented. Straightway, by divine mercy, by reason +of the holiness of the boy, the calf arose before them all, +and stood whole upon its feet, sporting with its mother. +Then those who stood by lifted up their voices in praise +to God, blessing the boy.</p><br /> + + +<h4>V. HOW CIARAN WAS DELIVERED FROM A HOUND</h4> +<p> +<b>6.</b> As the dutiful boy Kyaranus was going out to a +homestead hard by, certain worldly men, cruel and malignant, +let loose a most savage hound at him, so that it <span class="page"><a name="page19" id="page19"></a>[page 19]</span> +should devour him. When Saint Kyaranus saw the +fierce hound coming towards him, he appropriated a +verse of the Psalmist, saying, "Lord, deliver not the +soul that trusteth in Thee unto beasts." Now as the +hound was rushing vehemently, by divine favour it +thrust its head into the ring-fastening of a calf; and +tied by the ring-fastening, it struck its head against +the timber to which the fastening was hanging, and thus +it broke its head. Its head being broken and the brains +scattered, the dog expired. When they saw this they +feared greatly.</p><br /> + + +<h4>X. HOW CIARAN WAS DELIVERED FROM ROBBERS</h4> +<p> +<b>7.</b> On another day certain robbers, coming from a +foreign region, found Saint Kiaranus alone, reading +beside his herds; and they thought to slay him and to +reave his herds. But as they came toward him with that +intent, they were smitten with blindness, and could +move neither hand nor foot till they had wrought repentance, +praying him for their sight. Then the dutiful +shepherd, seeing them turned from their wickedness, +prayed for them, and forthwith they were loosed and +their sight restored (<i>soluti sunt in lumine suo</i>). And +they returned and offered thanks, and told this to many.</p> +<br /> + +<h4>XI. HOW CIARAN GAVE A GlFT OF CATTLE</h4> +<p> +<b>8.</b> One day a certain poor man came to Saint Kyeranus, +and begged of him a cow. Then Saint Kieranus asked +of his mother that a cow should be given to the poor +man; but his mother would not hearken unto him. +When Saint Kieranus saw this, he made the poor man +accompany him out of doors with the herds, and there he +gave unto him a good cow with her calf. Now the calf +itself was between two kine, and both of them had a<span class="page"><a name="page20" id="page20"></a>[page 20]</span> +care for it; and as the dutiful boy knew that the second +cow would be of no service without the calf, he gave them +both, with their calf, to the poor man. For these, on +the following day, four kine were gifted to Saint Kiaranus +by other folk as an alms, and these he gave to his mother +as she was chiding him. Then he exhorted his mother +in reasonable manner, and she was thereafter in awe +of him.</p><br /> + + +<h4>XII. HOW CIARAN GAVE A GIFT OF A PLOUGH-COULTER</h4> +<p> +<b>9.</b> Saint Kiaranus on another day gave the coulter +of his uncle Beoanus to a certain poor man, for which +likewise on another day he received four coulters. +For four smiths came from the steading called Cluain +Cruim, with four coulters, which they delivered for an +alms to Saint Kyaranus; and these the holy boy restored +to him for his coulter.</p><br /> + + +<h4>XIII. HOW CIARAN GAVE A GIFT OF AN OX</h4> +<p> +<b>10.</b> On another day Saint Kyaranus gave the ox of the +same uncle to a man who begged for it. And he said +unto him, "Son, how shall I be able to plough to-day, +seeing that thou hast given mine ox to another?" To +him responded the holy boy, "Set thou to-day thy horse +with the oxen in the plough, and to-morrow thou shalt +have oxen enough." Forthwith the horse, set under +the yoke with the oxen, in place of the ox that had +been given, became tame; and the whole day it ploughed +properly under the yoke, like an ox. On the following +day four oxen were gifted for an alms to Saint Kiaranus, +and these he delivered to his uncle instead of his ox. +For men who heard and saw the great signs wrought +by Saint Kyaranus were wont to beg for his prayers,<span class="page"><a name="page21" id="page21"></a>[page 21]</span> +and to offer oblations unto him.</p> +<br /> + +<h4>XIV. HOW CIARAN GAVE THE KING'S CAULDRON TO BEGGARS, AND WAS ENSLAVED</h4> +<p> +<b>11.</b> One day the father of Saint Kiaranus bore a +royal vessel from the house of King Furbithus, to keep +it for some days. Now the king treasured that vessel. +But Saint Kiaranus delivered that vessel of the king +to certain poor men who asked an alms in Christ's name, +as he had nothing else. When the king heard this, his +anger was kindled mightily, and he commanded that +Saint Kiaranus should be enslaved to his service. And +so for this cause was blessed Kiaranus led into captivity, +and was a slave in the house of King Furbithus. A task +chosen for its severity was laid upon him, namely, to +turn the quern-stone daily for making flour. But in +wondrous wise Saint Kiaranus used to sit and read +beside the quern-stone, and the quern-stone used to turn +swiftly of itself, without the hand of man, and to grind +corn before all the folk. For the angels of God were +grinding for Saint Kyaranus, unseen of men. And after +no long time a certain man of the province of Mumenia, +that is, of the people of the Desi, who was called Hiernanus, +stirred up by divine favour, came with two most +excellent vessels, like unto the vessel of that king, of +the same sort and the same use, and gifted them in alms +to Saint Kiaranus. When the king heard the miracle +of the quern-stone, he accepted those two vessels, and +gave his liberty to Saint Kiaranus; for beforetime he +would not for anger accept a ransom for him. Thus +was Saint Kiaranus freed from the servitude of the king; +and Saint Kiaranus blessed that man with his tribe, +by whom he himself obtained his liberty.</p><br /> + +<span class="page"><a name="page22" id="page22"></a>[page 22]</span> +<h4>XXXIII. HOW A PROPHECY WAS FULFILLED</h4> +<p> +<b>12.</b> On a certain day when Saint Kieranus was in +the place called Cluain Innsythe, he saw a ship floating +on the river, and he saw a hut on the bank of the river. +Now there was a platter woven of twigs within it, full +of ears of corn, with fire underneath so that they should +be dried for grinding, as was the custom of the western +people, that is, of Britain and of Ireland. Saint Kyaranus +said in prophecy, secretly, to his companions, "Yonder +ship which is on the waters shall be burned to-day, and +the hut which is on land shall be submerged." As they +disputed and wondered, he said, "Wait a little space, +and ye shall see it with your eyes." Forthwith that +shiplet was raised from the water on to the land, and +placed in a shed that its leaks and cracks might there be +caulked. But a bonfire having been lit, the shed was +consumed, and the ship in its midst was likewise consumed. +But strong men, wrenching the hut out of the +ground, cast it from the bank into the river, and there +it was submerged, as the servant of the Lord prophesied. +When they heard and saw such a prophecy of things +contrary, they gave glory to Christ who giveth such a +gift unto his servants.</p><br /> + + +<h4>XV. HOW CIARAN REPROVED HIS MOTHER</h4> +<p> +<b>13.</b> On another day when Saint Kiaranus had come +from the fields to his home, men came meeting him. +To them he said, "Whence have ye now come?" They +said, "We come now from the house of Beoedus the +wright." Said he to them, "Have ye gotten there +fitting refreshment for Christ's sake?" They said, +"Nay; but we found there a hard woman who +would not for hospitality give us so much as a drink." +When Saint Kyaranus heard this, he blessed them, and +came swiftly to his house, and entering the house he<span class="page"><a name="page23" id="page23"></a>[page 23]</span> +found no one therein, for its inmates were busied with +their work out of doors. Then blessed Kyaranus, moved +with zeal for God, scattered all the food which he found +in the house of his parents; <a name="one2r" id="one2r"></a>for<a href="#one2"><sup>2</sup></a> the milk he poured +on the ground, the butter he mixed with the sheep's +dung, the bread he cast to the dogs, so that it should +be of service to no man. For he was showing that +whatsoever was not given to guests for Christ's name +should rightly be devoted by men to loss, lest such food +should be eaten. After a little space his mother came, +and seeing her house thus turned upside-down, she felt +moved to raise an outcry; for she marvelled greatly +at what had befallen her house. When Saint Kiaranus +had set forth the reason, she became calm, and promised +amendment; and many of those who heard were +rendered charitable.</p><br /> + + +<h4>XVI. THE BREAKING OF THE CARRIAGE-AXLE</h4> +<p> +<b>14.</b> On another day when Saint Kyaranus was sitting +in a carriage with his father, the axle of the carriage +broke in two in the middle of the plain; and the father +of the saint, with his attendants, was distressed. Then +Saint Kyeranus blessed the axle, and it was forthwith +made whole again as it had been before; and afterwards +for the entire day they travelled in the carriage safely.</p> +<br /> + +<h4>XVII. HOW CIARAN WENT WITH HIS COW TO THE SCHOOL OF FINDIAN</h4> +<p> +<b>15.</b> After this Saint Kyaranus wished to leave his +parents and to go forth to the school of Saint Finnianus, +who was a wise man abounding in all holiness; so that +he might there read the Scriptures, with the other saints<span class="page"><a name="page24" id="page24"></a>[page 24]</span> +of Ireland who were there. He asked of his parents +that a cow might be led with him to the school, for the +sake of her milk to sustain him; but his mother denied +it, saying, "Others who are in that school have no kine." +Then having received the licence and blessing of his +parents—though his mother was grieved, for she wished +to have him always with herself—Saint Kyaranus went +on his way.</p> +<p> +Coming to the cattle of his parents, he blessed a cow, +and commanded her in the name of the Lord to follow +him. Forthwith that cow followed him with her new-born +calf; and wheresoever he would go the cow walked +after him, to the city of Cluayn Irayrd, which is in the +boundary of the Laginenses and Ui Neill. But the city +itself lies in the territory of Ui Neill.</p> +<p> +When Saint Kyeranus had come thither, he used to +make a barrier in the pastures between the cow and her +calf with his rod; and by no means did they ever dare +to cross the tracks of the holy rod, nor used they cross +it; but the cow would lick her calf across the track of +the rod, and at the proper time they would come to +their stall, with full store of milk.</p> +<p> +That cow was of a dun colour, and was called <i>Odar +Ciarain</i>, "Ciaran's Dun." Her fame endures for ever +in Ireland, for she used to have the greatest store of milk, +such as at this time could not be believed. Her milk +was daily divided among the school, and sufficed for +many. Her hide in like manner remains to this day +honourably in the city of Saint Kiaranus; for through it, +by the grace of God, miracles are wrought. This grace +greater than all it has, as the holy ancients, the disciples +of Saint Kiaranus, have delivered unto us; that it is +revealed by divine inspiration that every man who shall +have died upon it shall possess eternal life with Christ.</p> +<br /> +<span class="page"><a name="page25" id="page25"></a>[page 25]</span> +<h4>XVIII. THE ANGELS GRIND FOR CIARAN</h4> +<p> +<b>16.</b> Now in the school of the most holy master Finnianus +there were many saints of Ireland; to wit, two +Saints Kiaranus, and two Saints Brendanus, Columba, +and many others; and each of them on his day would +grind with his own hands on the quern. But the angels +of God used to grind for Saint Kiaranus, as they did +for him in his captivity.</p> + +<br /> +<h4>XIX. CIARAN AND THE KING'S DAUGHTER</h4> +<p> +<b>17.</b> The daughter of the King of Temoria was conducted +to Saint Finnianus that she might read the Psalms +and the other Scriptures with the saint of God, and +should dedicate her virginity. And when she promised +of her own free will to preserve her virginity for Christ, +Father Finnianus said to Saint Kiaranus, "Son, let this +virgin, Christ's handmaid, daughter of an earthly king, +read with thee in the meanwhile, till such time as a cell +of virgins shall be built for her." Which duty Saint +Kiaranus obediently accepted, and the virgin read with +him the Psalms and other lections. Now when holy +Father Finnianus was establishing that virgin and other +holy virgins in a cell, the blessed fathers questioned +Saint Kiaranus as to her manners and her virtue. To +them Kiaranus said; "Verily, I know naught of her +virtues, of manners or of body; for God hath known +that never have I seen her face, nor aught of her save +the lower part of her vesture, when she was coming from +her parents; nor have I held any converse with her save +only her reading." For she was wont to take her refection, +and to sleep, with a certain holy widow. And the +virgin spake the like testimony of Saint Kiaranus, and +many were confirmed in the true faith by other testimonies +of them.</p> +<br /> +<span class="page"><a name="page26" id="page26"></a>[page 26]</span> +<h4>XXII. THE STORY OF CIARAN'S GOSPEL</h4> +<p> +<b>18.</b> Saint Kiaranus was reading the gospel of Matthew +with holy Father Finnianus, along with others. And +when he had come to the place where, in the middle of +the book, it is written "All things whatsoever ye would +that men should do unto you, so do ye unto them," +Saint Kiaranus said to Saint Finnianus, "Father, enough +for me is this half of this book which I have read, that +I may fulfil it in deed; verily this one sentence is enough +for me to learn." Then one of the school said to them all, +"Henceforth a fitting name for Kiaranus is '<i>Leth-Matha</i>' +(Half-Matthew)." To him the holy elder Finnianus +said, "Nay; a fitting name for him is '<i>Leth n-Eirenn</i>' +(Half-Ireland); for his parish shall be extended +through the middle of Ireland." This prophecy excited +much envy against Saint Kiaranus.</p> + +<br /> +<h4>XXIII. THE BLESSING OF CIARAN'S FOOD</h4> +<p> +<b>19.</b> On another day, when Saint Kiaranus was alone +in his cell, he came to table to take food; and wishing +to partake after a blessing, he said, "<i>Benedicite.</i>" +When he saw that no one answered "<i>Dominus</i>," he +rose from the table, tasting nothing that day. He did +the like on the following day, still rising from the table +without food. On the third day, after having thus +fasted for three days, he came to table and said, "<i>Benedicite</i>"; +and lo, a voice from Heaven said unto him, +"The Lord bless thee, weary Kiaranus; now is thy +prayer full-ripe. For it is enough for a man, whenever +he is alone, to bless his food in the name of the Most +High God, and then to partake." So Saint Kyaranus, +giving thanks, ate his bread on the third day.</p> +<br /> +<span class="page"><a name="page27" id="page27"></a>[page 27]</span> +<h4>XXVI. HOW CIARAN FREED A WOMAN FROM SERVITUDE</h4> +<p> +<b>20.</b> One time he went to the King of Temoria, who +was called Tuathal Mael-gharbh, in that he was harsh, +so that he should set free a woman unjustly held in +servitude with that king. The king released not the +woman to him. Then Saint Kiaranus blessed her, and +bade her go with him to her own people. So she forthwith +rose out of the house of the king, and made her +way between crowds of men, and none of them saw her +till she came safe to her friends. Regarding this matter +the king and the others marvelled greatly at the +wondrous acts of God.</p> +<br /> + +<h4>XXVII. HOW CIARAN FREED ANOTHER WOMAN FROM SERVITUDE</h4> +<p> +<b>21.</b> On another occasion Saint Kyaranus entered the +region of a certain lord of the Connachta, that in like +manner he should demand from him a certain woman +who was in unjust servitude to him. As holy Ciaran was +sitting there, lo, three men came with three gifts as an +alms to him; namely, one gifted to him a cow, another a +robe, and a third a frying-pan; and these three gifts did +Ciaran straightway give to the poor who were begging +of him in the presence of the lord. Now in that hour in +lieu of these gifts he received others yet greater in the +presence of the lord; to wit, for the frying-pan a cooking-pot +of three measures, and for the one robe twelve +robes, and for the one cow twelve kine, were gifted to him +by others. Which things Saint Kiaranus sent to other +holy men living hard by. Seeing all these things, that +lord graciously gave the woman free to Saint Kiaranus, +and she went forth to her own people, rejoicing and giving +thanks.</p> +<br /> +<span class="page"><a name="page28" id="page28"></a>[page 28]</span> +<h4>XXXII. CIARAN IN ARAN</h4> +<p> +<b>22.</b> After these things Saint Kiaranus made his way to +an island by name Ara, which is in the ocean westward +beyond Ireland a certain space. And that same island is +ever peopled from <a name="one3r" id="one3r"></a>Ireland,<a href="#one3"><sup>3</sup></a> and in it dwell a multitude of +holy men, and countless saints lie there unknown to all +save only to God Omnipotent. Now for many days +did Saint Kyranus dwell in hard service, under the most +holy Abbot Henna, and great miracles were manifested +by him, and works of holiness are still there related. +Now when Saint Kiaranus was there, he saw this marvellous +vision—a like vision Saint Enna also saw—to +wit, a great and fruitful tree on the bank of the river +Synna in the middle of Ireland, whose shadow was +protecting Ireland on every side; and its branches +were flowing beyond Ireland into the sea. On the following +day Saint Kiaranus related that vision to Saint +Enna, which holy Father Enna forthwith interpreted, +saying; "That fruitful tree which thou hast seen, and +which I likewise have seen, thou art it, my son, who +shalt be great before God and man. Thine honour shall +fill Ireland, and the helpful <a name="one4r" id="one4r"></a>shade<a href="#one4"><sup>4</sup></a> of thy dutifulness and +grace shall protect her from demons, plagues, and perils, +and thy fruit shall be for a profit to many far and wide. +Therefore at the decree of God go thou without delay +to the place wherein thy resurrection shall be, which shall +be shown thee of God, so that thou mayest be for a profit +to many." And there Saint Kiaranus was consecrated +priest; and afterwards, at the command of holy Father +Enna, and with the prayer and benediction of him and +of all the saints that were in the island of Ara, Saint +Kiaranus came to Ireland.</p> +<br /> +<span class="page"><a name="page29" id="page29"></a>[page 29]</span> +<h4>XXXIV. HOW CIARAN VISITED SENAN</h4> +<p> +<b>23.</b> One day when Saint Ciaran was making a journey, +there met him a poor man in the way, who begged of +him something in alms; and holy Ciaran gave him his +cloak, and he himself went on afterwards in his under-garment +only. His journey led him to the island of +Cathi which is in the entrance of the ocean to the west, +in the estuary of Luimnech between the territories of +Kiarraighe and of Corco Baiscind: wherein was the most +holy senior Senanus, who first dwelt in that island. +For a venomous and most hurtful monster had alone +possessed that island from ancient times, which holy +Senanus, by the power of God, had driven far from +thence unto a certain lake; and to-day there is a shining +and holy settlement in that island, in honour of Saint +Senanus. Now when Saint Kiaranus was approaching +that island of Cathi, Saint Senanus foresaw in the spirit +his coming and his nakedness: and he sent a ship to +bear him to the island, while he himself, taking a cloak +secretly in his hands, went out to meet him at the +island's harbour. Now when most blessed Senanus saw +Saint Kyaranus coming to him, in an under-garment, +he chid him sportively, saying, "Is it not shame that a +presbyter should walk in a sole under-garment, without +a cowl?" To him, Saint Kiaranus, smiling, said, +"This my nakedness shall soon receive its alleviation, +for there is a cloak for me under the vesture of mine +elder Senanus." And Saint Kiaranus remained for some +days with Saint Senanus, they passing the time in the +divine mysteries; and they made a pact and a brotherhood +between them, and thereafter Saint Kiaranus +with the kiss of peace went his way.</p><br /> +<span class="page"><a name="page30" id="page30"></a>[page 30]</span> + +<h4>XXXV. CIARAN IN ISEL</h4> +<p> +<b>24.</b> Now when blessed Kiaranus came from Saint +Senanus, he went out to his brethren Luchennus and +Odranus, who were living in a <i>cella</i> which is called Yseal, +that is "the lowest place"; and he lived with them for +a time. And his brethren made Saint Kiaranus their +almoner and guest-master: but Luchennus, who was +the eldest, was the abbot of that place, and Odranus was +the prior. Once, when Saint Kiaranus was reading out +of doors in a field facing the sun, he suddenly espied +weary guests entering the guest-house; and rising quickly, +he forgot his book, and left it out of doors open till the +following day. As he himself was settling the guests +in the house, washing their feet and diligently ministering +to them, the night fell. In that very night there was a +great rain, but by the favour of God the open book was +found perfectly dry; for not a drop of rain had touched +it, although the whole ground was wet around it. +For this did Saint Kiaranus with his brethren render +praises to Christ.</p> + +<br /> +<h4>XXXVI. THE REMOVAL OF THE LAKE</h4> +<p> +<b>25.</b> Near that place of Saint Kiaranus there was an +island in a lake, on which a certain lord was dwelling +in his fortress with his followers; and the noise of their +uproar was hindering the prayers of the holy men in +their <i>cella</i>. When Saint Kyeranus saw this, he went +out to the shore of the lake, and prayed there to the +Lord, that He would give them somewhat of relief +from that island. On the following night that island, +with its lake, was removed by the divine power, far away +to another place, where the noise of the mob of that +island could not reach the saints of God. And unto +this day there is to be seen the place of the lake, where<span class="page"><a name="page31" id="page31"></a>[page 31]</span> +it had been before, some of it sandy, some of it marshy, +as a sign of the act of power.</p> + +<br /> +<h4>XXXVII. CIARAN DEPARTS FROM ISEL</h4> +<p> +<b>26.</b> On a certain day when Ciaran was busied out of +doors in a field, a poor man came to him, asking that an +alms should be given him. In that hour a chariot with +two horses was gifted to Saint Kiaranus by a certain +lord, namely the son of Crimthannus; which horses with +the chariot Saint Kiaranus gave to that poor man.</p> +<p> +Then, since the brethren of Saint Kiaranus could not +endure the greatness of his charity, for every day he +was dividing their substance among the poor, they said +unto him, "Brother, depart from us; we cannot now be +along with thee in one place, and preserve and nourish +our brethren for God, for thine excess of charity." To +whom holy Kiaranus answered: "If therefore I had +remained in this place, it would not have been 'Ysseal,' +that is, 'lowest,' that is, not small; but high, that +is, great and <a name="one5r" id="one5r"></a>honourable."<a href="#one5"><sup>5</sup></a> With these words, holy +Kiaranus gave a blessing to his brethren, and taking +his book-satchels with his books on his shoulders, he<span class="page"><a name="page32" id="page32"></a>[page 32]</span> +went thence on his way.</p> +<p> +When he had gone some little distance from the +place, there met him in the way a stag awaiting him +with utmost gentleness. Saint Kiaranus placed his book-satchels +upon him, and wheresoever the stag would +go, Saint Kieranus followed him. The stag came to +Loch Rii which is in the east of Connachta; he stood +over against Inis Angin, which is in that lake. Thereby +Saint Kyaranus understood that the Lord had called +him to that island, and dismissing the stag with a +blessing he entered that island and dwelt there.</p> + +<br /> +<h4>XXXVIII. CIARAN IN INIS AINGHIN</h4> +<p> +<b>27.</b> Now when the fame of his holiness was noised +abroad, from far and wide and from every quarter good +men came together to him, and Saint Kiaranus made +them his monks. And many alms, in respect of various +matters, would be given to Saint Kiaranus and to his +people by the Faithful. But a certain presbyter, by name +Daniel, who owned Inis Angin, inspired by the devil's +envy, set about expelling Saint Kyaranus with his +followers by force from the island. But Saint Kiaranus, +wishing to benefit his persecutor, sent him by faithful +messengers a royal gift which had been given him in +alms, namely a golden <i>antilum</i>, well adorned. When +the presbyter saw it, at first he refused to accept it; +but afterwards, on the persuasion of trustworthy men, he +received it gratefully. And presbyter Daniel, filled with +the grace of God, came and gifted Inis Angin which was +in his possession, to God and to Saint Kiaranus for ever.</p> + +<br /> +<h4>XXXIX. THE COMING OF OENNA</h4> +<p> +<b>28.</b> On another day when Saint Kiaranus was in that +island Angin, he heard the voice of a man in the port +wishing to enter the island; and he said to his brethren,<span class="page"><a name="page33" id="page33"></a>[page 33]</span> +"Go ye, my brethren, and lead me hither him who is +to be your abbot after me." So the brethren, voyaging +quickly, found an unconsecrated youth in the port, whom +despising they left there. Coming back, they said unto +Saint Kiaranus, "We found no man there save an unconsecrated +youth, who wandered as a fugitive in the woods; +he it is who calleth in the port. Far removed from abbotship +is <i>his</i> rudeness!" To these Saint Kiaranus said: +"Voyage ye without delay and bring him with speed; +for the Lord having revealed it to me, by his voice I +have recognised that he shall be your abbot after me." +When the brethren heard this, they forthwith led him in, +and Saint Kiaranus tonsured him, and he read diligently +with him, and was filled from day to day with the +grace of God; and after the most blessed Kiaranus, +he was the holy abbot. For he is the blessed Aengus, +son of Luigse.</p> +<br /> + +<h4>XL. HOW CIARAN RECOVERED HIS GOSPEL</h4> +<p> +<b>29.</b> The gospel-book of Saint Kieranus fell into the +lake from the hand of one of the brethren, who held it +carelessly when voyaging. For a long time it was therein, +under the water, and was not found. But on a certain +day, in summer, the kine entered the lake to refresh +themselves in the waters, for the greatness of the heat; +and when the kine had returned from the lake, the +binding of the leather satchel containing the gospel-book +caught about the hoof of a cow, and so the cow +dragged the book-satchel on her hoof as she came to +land. And the gospel-book was found in the rotten +leather satchel, perfectly dry and clean, without any +moisture, as though it had been preserved in a book-case. +Saint Kiaranus with his followers were rejoiced +thereat.</p> +<br /> + <span class="page"><a name="page34" id="page34"></a>[page 34]</span> +<h4>XLI. HOW CIARAN WENT FROM INIS AINGIN TO CLONMACNOIS</h4> +<p> +<b>30.</b> After this a certain man of Mumonia, to wit of the +people of Corco Baiscind, by name Donnanus, came to +Saint Ciaran as he sojourned in Inis Angin. To him +one day Saint Kiaranus said, "What seekest thou, +father, in these coasts?" Saint Donnanus answered, +"Lord, I seek a place wherein to sojourn, where I may +serve Christ in pilgrimage." Saint Kiaranus said to +him, "Sojourn, father, in this place; for I shall go to +some other place, for I know that here is not my +resurrection."</p> +<p> +Then Saint Kyaranus granted Inis Angin with its +furniture to Saint Donnanus, and came to a place which +is called Ard Mantain, near the river Sinna; but being +unwilling to remain in that place, he said: "I will not +live in this place: for here shall be great abundance of +the things of this life, and earthly joy; and hardly +could the souls of my disciples attain to heaven, were I +to have dwelt here, for this place belongs to the men +of this world."</p> +<p> +Thereafter Saint Kiaranus left that place, and came +to a place which once was called Typrait, but now is +called Cluain meic Nois. And coming to this place he +said: "Here will I live: for many souls shall go forth +in this place to the kingdom of God, and in this place +shall be my resurrection."</p> +<p> +Then most blessed Kiaranus with his followers dwelt, +and began to found a great monastery there. And many +from all sides used to come to him, and his parish was +extended over a great circuit; and the name of Saint +Kiaranus was much renowned over all Ireland. And +a shining and holy settlement, the name of which is +Cluain meic Nois, grew up in that place in honour of Saint +Kiaranus; it is in the western border of the land of <span class="page"><a name="page35" id="page35"></a>[page 35]</span> +Ui Neill, on the eastern bank of the river Synna, over +against the province of the Connachta. Therein are +the kings or the lords of Ui Neill and of the Connachta +buried, along with Saint Kiaranus. For the river +Synna, which is very rich in various fish, divides the +regions of Niall, that is, of Midhe, and the province of +the Connachta.</p> + +<br /> +<h4>XLII. THE FOUNDATION OF THE CHURCH</h4> +<p> +<b>31.</b> And when Saint Kiaranus would place with his +own hands a corner-post in the first building of that +settlement, a certain wizard said to him: "This hour +is not good for beginning; for the sign of this hour +is contrary to beginnings of building." Then Saint +Kiaranus himself set the post in the corner of the house, +saying, "Thou wizard, against thy sign I fix this post +in the ground; for I care naught for the art of wizards, +but in the name of my Lord, Jesus Christ, do I all my +works." For this the wizard and his followers uttered +commendation, marvelling at the faith of Saint Ciaran +in his God.</p> + +<br /> +<h4>XLIII. HOW CIARAN SENT A CLOAK TO SENAN</h4> +<p> +<b>32.</b> Now when Saint Kiaranus had been in his settlement +of Cluain meic Nois, an excellent cloak was gifted +to him in alms by a certain man. Saint Kyaranus was +minded to send it to the aforesaid holy elder Senanus, +who dwelt in the island of Cathi; but he was not able +immediately to find a messenger, because the way from +the settlement of Saint Kiaranus of Cluain meic Nois, +which is in the middle of Ireland, to the island of Cathi, +situate at the entrance of the ocean, was long and<span class="page"><a name="page36" id="page36"></a>[page 36]</span> +rough and difficult, and crossed borders of different +kingdoms. Then at the command of Saint Kiaranus, +the cloak was placed on the river Synna, and was sent +alone with the river, and it came dry over the waters +to the island of Cathi; and no one saw it while it +travelled thither. The Synna flows from the settlement +of Cluain meic Nois to the estuary of Luimnech, +in which the island of Cathi stands.</p> +<p> +And Saint Senanus, filled with the spirit of prophecy, +said to his brethren, "Go ye to the shore of the sea, and +bring to us with honour the guest there seated, the gift +of a man of God." And the brethren, asking no questions, +made their way to the sea, and found there the +cloak, perfectly dry, for it was untouched by the waters. +And the holy elder Senanus accepting it, gave thanks +to God; and the cloak was in honourable keeping with +Saint Senanus, as though it were a sacred diadem.</p> + +<br /> +<h4>XLV. THE STORY OF CRITHIR</h4> +<p> +<b>33.</b> A certain boy of the company of holy Kiaranus, +called Crithir of Cluain (a boy of great wit, but hurtful +and wanton) fled from Saint Kiaranus to the settlement +of Saigyr, in the northern border of Mumonia, +that is, the land of Hele, to the other Kiaranus, the most +holy aged bishop. And that boy, sojourning for some +days with the holy bishop, after his devilish manner +took the drink of the brethren, and poured it over the +fire; extinguishing thus the consecrated fire. Now Saint +Kiaranus the elder would have no other fire in his +monastery save the consecrated fire, maintained without +being extinguished from Easter to Easter. When +Saint Kiaranus the elder heard what the boy Crithir +did, it greatly displeased him, and he said, "Let him +be chastened for this of God in this life." When he<span class="page"><a name="page37" id="page37"></a>[page 37]</span> +heard that Saint Kiaranus the elder was angry with him, +he went out from the settlement of Saigyr, and when he +was gone a short space from the settlement, wolves met +him and killed him; yet they did not touch his body +after he was dead, after the likeness of that prophet +who was killed by the lion.</p> +<p> +Now when Saint Kiaranus the younger heard that his +boy had been with Kiaranus the elder, he went to him; +and on the day when the aforesaid things took place, +he came to the settlement of Saigyr and was received +with fitting honour by the holy bishop Kiaranus the +elder. And the holy abbot Kiaranus the younger said +to the holy bishop Kiaranus, "Restore to me, holy +father, my disciple alive, who hath been slain while +with thee." To him Saint Keranus the elder said, +"First needs must your feet be washed, but we have no +fire in the monastery, to warm the water for you; and +ye know that it is because your disciple quenched our +sacred fire. Wherefore beseech for us consecrated fire +from God." Then the holy abbot Kieranus the younger, +son of the wright, stretched his hands in prayer to God, +and straightway fire from heaven came into his breast, +and thence was the hearth kindled in the monastery.</p> +<p> +But the holy bishop Kiaranus the elder prayed to +God for that youth slain by wolves, and straightway he +arose sound from a cruel death, with the scars of the wolf-bites +visible upon him. And blessing them all, he took +food and drink with the saints, and afterwards he +lived many days.</p> +<p> +Then the two Saints Kiaranus made a compact and +brotherhood in heaven and in earth between their +successors; and they said that should any wish to name +or to beg aught for one of them, he should name them +both and ask, for they would hear him.</p> +<p> +After this the holy abbot Kiaranus the younger said <span class="page"><a name="page38" id="page38"></a>[page 38]</span> +to the bishop, Kiaranus the elder, "In thy place, father, +shall remain honour and abundance of riches." To +him said the holy bishop, Kiaranus the elder, "Also in +thy place, dearest son, shall last the strength of religion +and of wisdom, unto the end of the world." When these +things were said, having received the kiss of peace and +blessing of the most holy bishop, Kiaranus the elder, +Saint Kiaranus the younger with his own people and +with the aforesaid youth Crithir returned to his settlement +of Cluain meic Nois.</p> + +<br /> +<h4>XLIV. CIARAN AND THE WlNE</h4> +<p> +<b>34.</b> On a certain day when the brethren of Saint +Kiaranus were at work in the harvest, enduring thirst +from the heat of the sun, they sent word that cold water +should be brought to them. Saint Kiaranus answered +them by a messenger, "Choose ye, my brethren, whether +ye will drink to quench your thirst for necessity, or +will endure in thirst till the evening, that through your +labour to-day in thirst and in sweat there may be +abundance for the brethren who are to be in this place +hereafter; and you yourselves will not fail of reward +from God in heaven." The brethren answered, "We +choose that there be a sufficiency for our successors, +and we to have the reward of our patience and of our +thirst in heaven." So the brethren worked that day +athirst, rejoicing, though the sun was hot.</p> +<p> +But when evening was come, the brethren returned +home, and Saint Kiaranus wished to satisfy them, and +to refresh them charitably. And trusting in the Lord, +he blessed a great vessel full of water; and immediately +under his hands wine of most excellent quality appeared +in the vessel. And bringing drinking-cups, he commanded +the brethren to refresh their bodies well, with<span class="page"><a name="page39" id="page39"></a>[page 39]</span> +sobriety, rendering thanks to Christ for his gifts.</p> +<p> +This is the Last Supper of Saint Ciaran with his +brethren in his life, he himself ministering unto them; +for he lived thereafter but few days. And that supper +was most generous, excelling all the suppers that were +made in the monastery of Saint Kiaranus, as is proved +thus—</p> +<p> +For after a long time, when Saint Columba with his +followers had come to Ireland from the island of Hia, +a great feast was prepared for them in the monastery +of Saint Kiaranus in his settlement of Cluain; and +when they had come to the religious house of Saint +Kiaranus, they were received with great joy and love, +and were refreshed most bounteously with that repast; +and the fame of that supper went over the whole +settlement and its suburbs, far and wide.</p> +<p> +When, in the house of the holy elders, who had a +little cell apart in the monastery of Saint Kiaranus, +certain persons said in ignorance that never in that +place had such a feast been made, nor would be in the +future, one, who had been a boy when Saint Kiaranus +lived there, answered: "Ye know not whereat ye wonder: +for the feast which Saint Kiaranus our patron made, of +water turned to wine, for his brethren athirst after +harvesting, was far better than this feast. And that +ye may know this, and may believe that it is true, +come and perceive the odour of my finger with which I +drew of that wine for the brethren. For my thumb +touched the liquor through the mouth of the cup in +which the wine was drawn; and lo, even yet its odour +remains thereupon." Then they all drew near, and +being sated with the pleasant and sweet odour of that +holy elder, they cried aloud saying, "Truly much better +was that feast whose odour remains on a finger most +sweet for so long a time." And they blessed Saint<span class="page"><a name="page40" id="page40"></a>[page 40]</span> +Kiaranus, giving praises to God.</p> +<p> +And in those days, in which the brethren of Saint +Kiaranus were sowing their crops, there came merchants +with wine of the Gauls to Saint Kiaranus, and they +filled a huge vessel, the <i>solitana</i> of the brethren, from +that wine, which Saint Kiaranus gave to his brethren +with his benediction.</p> + +<br /> +<h4>XLIX. THE DEATH OF CIARAN</h4> +<p> +<b>35.</b> Our most holy patron Kiaranus lived but for one +year in his settlement of Cluain. When he knew that +the day of his death was approaching, he prophesied, +deploring the subsequent evils that would come to pass +in his place after him; and he said that their life would +be short. Then the brethren said unto him, "What +then shall we do in the time of those evils? Shall we +abide here beside thy relics, or shall we go to other +places?" To them Saint Kiaranus said, "Haste ye +to other quiet places, and leave my relics here like the +dry bones of a stag on a mountain. For it is better for +you to be with my spirit in heaven than beside my bones +on earth, and stumbling withal."</p> +<p> +Saint Kiaranus used greatly to crucify his body, and +we write here an example of this. He ever had a stone +pillow beneath his head, which till to-day remains in +the monastery of Saint Kiaranus, and is reverenced by +every one. Moreover, when he was growing weak, he +would not have the stone removed from him, but commanded +it to be placed to his shoulders, that he should +have affliction even to the end, for the sake of an +everlasting reward in heaven.</p> +<p> +Now when the hour of his departure was approaching, +he commanded that he should be carried outside, out +of the house; and looking up into heaven, he said,<span class="page"><a name="page41" id="page41"></a>[page 41]</span> +"Hard is that <a name="one6r" id="one6r"></a>way,<a href="#one6"><sup>6</sup></a> and this needs must be." To him +the brethren said, "We know that nothing is difficult +for thee, father; but we unhappy ones must greatly fear +this hour."</p> +<p> +And being carried back into the house, he raised his +hand and blessed his people and clerks; and having +received the Lord's Sacrifice, on the fifth of the ides of +September he gave up the ghost, in the thirty-third +year of his age. And lo, angels filled the way between +heaven and earth, rejoicing to meet Saint Kiaranus.</p> + +<br /> +<h4>L. THE VISIT OF COEMGEN</h4> +<p> +<b>36.</b> And on the third night after the death of Saint +Kiaranus, the most holy abbot Coemhgenus came from +the province of the Lagenians to the burial of Saint +Kiaranus; and Saint Kiaranus spake with Saint +Coemhgenus and they exchanged their vesture, and +they made a perpetual brotherhood between themselves +and their followers. This is related faithfully and at +length in the Life of Coemhgenus himself.</p> +<br /> + +<h4>LI. THE EARTH OF CIARAN'S TOMB DELIVERS COLUM CILLE FROM A WHIRLPOOL</h4> +<p> +<b>37.</b> Saint Columba, on hearing of the death of Saint +Kiaranus, said, "Blessed be God, Who hath called to +Himself most holy Kiaranus from this life in his youth. +For had he lived to old age, there would have been envy +of many against him, for he would have had a firm hold +on the parish of all Ireland."</p> +<p> +Saint Columba made a hymn to Saint Kiaranus;<span class="page"><a name="page42" id="page42"></a>[page 42]</span> +and when he set it forth in the settlement of Cluain, +the successor of Saint Kiaranus said unto him, "Shining +and worthy of praise is this hymn; what reward then, +father, shall be rendered unto thee?" Saint Columba +answered: "Give me my hands full of the earth of the +grave of your holy father Kiaranus; for I wish for and +desire that, more than for pure gold and precious gems." +And Saint Columba receiving earth from the grave of +Saint Kiaranus, made his way to his own island of Hya.</p> +<p> +When Saint Columba was voyaging on the sea, there +arose a storm in the sea, and the ship was thrust towards +the whirlpool which is in the Scotic tongue called Cori +Bracayn, in which is a sea-whirlpool most dangerous, +wherein if ships enter they come not out. And the whirlpool +beginning to draw the ship towards itself, blessed +Columba cast part of the earth of Saint Kiaranus into +the sea. Most wondrous to relate, immediately the +storm of the air, the movement of the waves, and the +swirl of the whirlpool all ceased, till the ship had long +escaped from it. Then Saint Columba, giving thanks +to God, said to his followers, "Ye see, brethren, how +much favour hath the earth of most blessed Kiaranus +brought us."</p> + +<br /> +<h4>LIII. A PANEGYRIC OF CIARAN</h4> +<p> +<b>38.</b> Most blessed Kiaranus living among men passed +a life as of an angel, for the grace of the Holy Spirit +burned in his face before the eyes of men. Who could +expound his earthly converse? For he was young in +age and in body, yet a most holy senior in mind and in +manners, in humility, in gentleness, in charity, in daily +labours, in nightly vigils, and in other divine works.</p> +<p> +For now liveth he in rest without labour, in age +without senility, in health without sorrow, in joy without<span class="page"><a name="page43" id="page43"></a>[page 43]</span> +grief, in peace without a foe, in wealth without poverty, +in endless day without night, in the eternal kingdom +without end, before the throne of Christ, Who with the +Father and the Holy Spirit liveth and reigneth unto +ages of ages. Amen.</p> +<p> +<i>Here endeth the life of Saint Ciaran, Abbot of Cluain +meic Nois.</i></p> +<br /> + <hr class="medium" /> +<br /> +<span class="page"><a name="page44" id="page44"></a>[page 44]</span> +<br /><br /><a name="secondl" id="secondl"></a> +<h2>THE SECOND LATIN LIFE OF SAINT CIARAN</h2> +<br /><br /> +<h4>II. THE ORIGIN AND BIRTH OF CIARAN</h4> +<p> +<b>1.</b> A glorious man; and an abbot in life most holy, +Queranus, was born of a father Boecius, of a mother +Darercha. This man drew his origin from the northern +part of Ireland, that is, he was of the Aradenses by race. +Now he was so illuminated by divine grace from his +boyhood, that it was clearly apparent of what manner +he was destined to be. For he was as a burning lamp +in extraordinary charity, so as to show not only the +warmth of a pious heart and devotion in relieving the +necessity of men, but also an unwearied sympathy for +the needs of irrational animals. And because such a +lamp should not be hidden under a bushel, so from his +boyhood he began to sparkle with the marvels of miracles.</p> +<br /> + +<h4>III. HOW CIARAN RAISED THE STEED OF OENGUS FROM +DEATH</h4> +<p> +<b>2.</b> For when the horse of the son of the king of that +territory perished with a sudden death, and the young +man was much grieved at its fall, there appeared to him +in dreams a man of venerable and shining countenance, +who forbade him to be grieved for the death of the horse, +saying unto him, "Call," said he, "the holy boy Keranus, +and let him pour water into the mouth of thy horse, +and sprinkle its forehead, and it shall revive. And thou +shalt endow him with due reward for its resurrection."</p> +<p> +When the king's son had wakened from sleep, he sent<span class="page"><a name="page45" id="page45"></a>[page 45]</span> +for the boy Keranus that he should come to him; who, +when he made his presence known, and heard the +dream throughout, according to what the angel taught +him, sprinkled the horse with holy water and raised it +from death. When this great miracle was seen, the +king of that territory made over to Saint Keranus a +fertile and spacious field in honour of Omnipotent God, +in Whose Name his horse was resurrected.</p> +<br /> + +<h4>IV. HOW CIARAN TURNED WATER INTO HONEY</h4> +<p> +<b>3.</b> Moreover it fell out on a certain day that the +mother of Keranus himself found fault with him, for +that he did not bring wild honey such as the other boys +were wont to carry to their parents. When the beloved +of God and men heard this, he raised his thoughts to +the Boy who was subject to His parents, and blessed +water, brought from a neighbouring spring, in His Name +who is able to draw honey from the rock, and oil from +the hardest stone; and presently that water is changed, +with the help of God, into the sweetest honey, and so +it is brought to his mother. This honey his parents +sent to Saint Dermicius the deacon, surnamed Iustus, +who baptized him.</p> +<br /> + +<h4>XVII. HOW CIARAN WENT WITH HIS COW TO THE +SCHOOL OF FINDIAN</h4> +<p> +<b>4.</b> Now when the rudiments of letters had been read +[with him] by the saint aforesaid, he proposed to go to +the blessed abbey of Cluayn Hirard for instruction. +And as he wished to fulfil in deed what he had begun to +conceive of in his mind, he asked a cow of his parents +for his sustenance. But when his mother would not +grant his petition, the Heavenly Father, Who loveth<span class="page"><a name="page46" id="page46"></a>[page 46]</span> +those whom He regardeth as a mother her son, did not +tarry to fulfil the desire of his beloved. For a milch cow, +together with her calf, followed him as though she had +been driven after him by her herdsman.</p> +<p> +When he had come to the sacred college of Saint +Fynnianus, they all had no small joy at his arrival. +But the cow, which had followed him, was pastured +along with her calf, nor did it [the calf] attempt to touch +the udders of its mother without permission. Keranus +so separated and divided its pastures, that the mother +would only lick the calf, and would not offer to suckle it. +Now the milk of that cow was rich in such abundance +that, divided daily, it would supply a sufficiency of +provision for twelve men.</p> +<p> +But the holy youth Keranus, deeply occupied with the +sacred Scripture, shone in holiness and wisdom among +his fellow-students as a brilliant star among the other +stars. For he was filled with the fragrance of perfect +charity, with moral worth, with holiness of life, and +with sweetness of humility, gracious, honourable, and +admirable to present and to absent.</p> +<br /> + +<h4>XXVI. HOW CIARAN FREED A WOMAN FROM +SERVITUDE</h4> +<p> +<b>5.</b> One day he made his way to a king, Tuathlus by +name, to intercede for the liberation of a certain bond-maid. +When he besought the king fervently for +her, and <i>he</i> rejected the prayers of the servant of +God as though they were ravings, he thought out a +new method of liberating her, and determined that he +himself should serve the king in her place. Now when +he was coming to the house in which the girl was +grinding, the doors which were shut opened to him. +Entering, he showed himself a second Bishop Paulinus<span class="page"><a name="page47" id="page47"></a>[page 47]</span> +to her. Without delay the king freed her, and further +presented his vesture to the servant of God. Receiving +this, he forthwith distributed it to the poor.</p> +<br /> + +<h4>XXIV. THE STORY OF THE MILL AND THE BAILIFF'S +DAUGHTER<br /> +<span style="font-size:0.9em;"><i>(abstract only)</i></span></h4> +<p> +<b>6.</b> It fell out one night that the eminent doctor +Finnianus sent him with grain of wheat to the mill. +Now a certain kingling who lived near, learning that +one of the disciples of the man of God had come thither, +sent him flesh and ale by a servant. When they had +presented the gift of such a man, he answered, "That it +may be common," said he, "to the brethren, cast it all +on the surface of the mill." When the messenger had +done this, it was all turned into wheat. When he heard +this, the king gave him the steading in which he was +dwelling, with all his goods, in perpetuity: but Keranus +made it over to his master, for a monastery was afterwards +erected there. But the bread made of that grain +tasted to the brethren like flesh and ale, and so it +refreshed them.</p> +<br /> + +<h4>XXX. THE ADVENTURE OF THE ROBBERS OF LOCH +ERNE</h4> +<p> +<b>7.</b> Now when a space of time had passed, the licence +and benediction of his master having been obtained, +he made his way to Saint Nynnidus who was dwelling +in a wood <i>(sic)</i> of Loch Erny. Now when he had +arrived he was received with great joy and unfeigned +love. As he was daily becoming perfect in the discipline +of manners and of virtue, on a certain day, as one truly +obedient, he went forth to the groves hard by with +brethren to cut timber. For it was a custom in that +sacred college, that three monks, with an elder, always<span class="page"><a name="page48" id="page48"></a>[page 48]</span> +went out in prescribed order to transport timber. As +the others were cutting wood, he by himself, as was +his wont, was intent on prayer to God. Meanwhile +certain wicked robbers, ferried over in a boat to that +island, fell upon the aforesaid brethren and slew them, +and bore away their heads. But Keranus, not hearing +the sound of his companions hacking, was surprised, +and in wonder he hurried to the place where he had left +them labouring. When he saw what had been done to +the brethren he heaved heavy sighs and was deeply +grieved; and he followed the murderers by their track, +and found them in the harbour, sweating to carry their +boat in the harbour to the water, but unable to do so. +For God so fastened their skiff to the land that by no +means could they remove it. So being unable to resist +the will of the All-Powerful, they beseech as suppliants +pardon of the man of God, then present. Mindful +of his Master as He prayed for the Jews who were +crucifying Him, he, a holy one, poured forth prayers for +them, unworthy as they were, to the Fount of Piety; +and strengthened by the virtue of his prayer, they were +able to convey their boat quite easily to the water. +In payment for this benefit he obtained from the robbers +the heads of his brethren. When he had received these, +he made his way back to the place where their bodies +had been lying, and fervently asked of God to show forth +His omnipotence in the resuscitation of His servants +in this life. Wondrous is what I relate, but in the truth +of fact most manifest. He fitted the heads to the bodies, +and recalled them to life by the virtue of the holy +prayer—nay, rather, what is more correct, he obtained +their recall. These, thus marvellously resuscitated, bore +timber back to the monastery. But so long as they +lived they bore the scars of the wounds on their necks.</p><br /> + +<span class="page"><a name="page49" id="page49"></a>[page 49]</span> +<h4>IX. HOW CIARAN RESTORED A CALF WHICH A WOLF +HAD DEVOURED</h4> +<p> +<b>8.</b> At another time when he was keeping the herds of +his parents in a certain place, a cow gave birth to a calf +in his presence. But a [hound], altogether wasted with +leanness, came, desiring to fill [his belly] with whatso +falleth from the body of the mother with the calf, and +stood before the dutiful shepherd. To which he said, +"Eat, poor wretch, yonder calf, for great is thy need of +it." The hound, fulfilling the commands of Queranus, +devoured the calf down to the bones. But as Queranus +returned with the kine to the house, that one, recalling +her calf to memory, was running hither and thither, +lowing; and the mother of Queranus, recognising the +cause of the lowing, said with indignation to the boy, +"Quiranus, restore the calf, though it be burnt with fire +or drowned with water." But he, obeying his mother's +commands, making his way to the place where the calf +had been devoured, collected its bones and resuscitated +the calf.</p> + + +<h4>V. HOW CIARAN WAS DELIVERED FROM A HOUND</h4> +<p> +<b>9.</b> At a certain time, when he was passing along a +road, certain men spurred by a malignant spirit incited +a most savage dog to do him a hurt. But Queranus, +trusting in his Lord, fortified himself with the shield of +devout prayer, and said, "Deliver not to beasts the souls +of them that trust in Thee, O Lord": and soon that +dog died.</p> +<br /> + +<h4>XXXI. HOW CIARAN FLOATED A FIREBRAND ON THE +LAKE</h4> +<p> +<b>10.</b> At another time when he was left alone in that +island, he heard a poor man in the harbour asking that +fire be given to him. For it was now the time of cold:<span class="page"><a name="page50" id="page50"></a>[page 50]</span> +but he had no boat whereby to satisfy the petition of +the poor man, though much he desired to do so. And +because charity suffereth all things, he cast a burning +firebrand into the lake, and the heat of love that sent +it prevailing over the waters, it came to the poor man.</p> +<br /> + +<h4>XXXII. CIARAN IN ARAN</h4> +<p> +<b>11.</b> Now when the man of God had spent a certain +time there, with the licence of Nynnidus he hastened +to Saint Endeus, abbot in Ara; who was filled with no +small joy at his coming. Now on a certain night he +dreamed that he had seen beside the bank of the great +river Synan a great leafy and fruitful tree which over-shadowed +all Ireland. Which dream he related to +blessed Endeus on the following day. But Endeus +himself bore witness that he had seen the same vision +that night, which vision Endeus interpreted: "The +tree," he said, "thou art it, who shalt be great before +God and men, and honourable throughout all Ireland; +because she is protected from demons and from other +perils by the shadow of thy help and grace, as under +the shadow of a health-giving tree. Many near and +far shall the fruit of thy works advantage. Wherefore +according to the decree of God who revealeth secrets, +depart to the place that hath been shown thee before, +and there abide, according to the grace given thee of +God." Comforted by the interpretation of this vision, +in true obedience he obeyed the command of Saint +Endeus his spiritual father.</p> +<br /> + +<h4>XXXIV. HOW CIARAN VISITED SENAN</h4> +<p> +<b>12.</b> And having set forth on the way he found in his +journey a poor man, to whom, as he asked an alms of +him, he made over his cloak. And when he had arrived<span class="page"><a name="page51" id="page51"></a>[page 51]</span> +at the island of Cathacus, blessed Senanus learnt of his +arrival, the Spirit revealing it to him, and coming to +meet him he said as though smiling, "Is it not shame +for a presbyter to journey without a cloak?" For +Senanus in the spirit knew how he had given it to a poor +man. And so he came to meet him with a cloak. And +Keranus said, "My elder," said he, "beareth a cloak for +me under his vesture."</p> +<br /> + +<h4>XXXV. CIARAN IN ISEL</h4> +<p> +<b>13.</b> When he had received it and returned thanks to +the giver, he came for sacred converse to the cell of his +brother Luctigernnus, where also was his other brother, +Odranus by name. There for some time he prolonged +his sojourn, and was guest-master. Now one day when +he was reading in the open air in the cemetery, guests +came unexpectedly, whom he led to the guest-house, +having left his book open in forgetfulness: and he washed +their feet with devotion, and did the other services +necessary for them, for the sake of Christ. Meanwhile, +when the night darkness had fallen, there was a great +rain. But He Who bedewed the fleece of Gideon, but +afterwards kept it untouched by the dew, so preserved +the book of holy Keranus, open though it was, from +the rushing waters, that not a drop fell upon it.</p> +<br /> + +<h4>XXXVI. THE REMOVAL OF THE LAKE</h4> +<p> +<b>14.</b> Near to the monastery in which the man of God +was then staying, there was an island, which certain +worldly men inhabited, whose uproar used greatly to +disturb the men of God. Whence it happened that +blessed Keranus, compelled by their disquietude, made +his way to the lake, and giving himself up wholly to +prayer, succeeded in obtaining the removal of those who<span class="page"><a name="page52" id="page52"></a>[page 52]</span> +were distressing the servants of God. For when he +ceased from prayer, behold, suddenly the island with the +lake and the inhabitants withdrew to a remote place, +so that by no means could its inhabitants disturb the +friends of the Most High. For this miracle was done in +His Name Who overturned Sodom on account of the sin +of its inhabitants, and consumed it with fire. The traces +of that lake, where it formerly was, still exist.</p> +<br /> + +<h4>XXXVIII. CIARAN IN INIS AINGIN</h4> +<p> +<b>15.</b> As the man of God was distributing the goods of +the monastery for the use of the poor, his brethren +complaining of this and coming to him inconsiderately, +said, "Depart," said they, "from us, for we cannot live +together." To whom agreeing, and bidding farewell +in the Lord, he transferred himself to an island by name +Angina. A monastery having been founded in this +island, many hastening from all sides, attracted by the +fame of his holiness, submitted to the service of God. +Ordering them under strict rules, by face and by habit, +by speech and by life, he showed himself as an example +to them. For he was as an eagle inciting its young to +fly, in respect to sublimity of contemplation; but he +lived as the least of them in brotherly humility. For +he was in spiritual meditations attached to the highest +things; yet so much did he stoop to feeble weakness +that he seemed as though he tended towards the lowliest +things. He was also perfect in faith, fervent in charity, +rejoicing in hope, gentle of heart, courteous of speech, +patient and long-suffering, kindly in hospitality, ever +diligent in works of piety, benign, gentle, peaceful, +sober, and quiet. To summarise many things in one +short sentence, he was garnished with the ornament of +all the virtues. Expending a care zealous for these and<span class="page"><a name="page53" id="page53"></a>[page 53]</span> +the like matters—the care of Mary for contemplation, +and of Martha for the dispensing of things temporal—he +fulfilled his duty in ordered succession. Nor could the +light of such and so great a lantern be hidden under a +bushel: but it glittered with light, all around, wheresoever +it abundantly illuminated the world with the +outpoured glory of its grace.</p> +<br /> + +<h4>XXXIX. THE COMING OF OENNA</h4> +<p> +<b>16.</b> He was nevertheless inspired with a spirit of +prophecy, which appears from the preceding and the +following examples. For on a certain day the voice of +one asking for ferrying had struck on his ears. Then +he said to the brethren, "I hear," said he, "the voice of +him whom God will set over you as abbot. Go, therefore, +and fetch him." So they hastened; and coming to +the harbour, they found an unlettered youth. Not caring +to lead him to the holy man, they returned and declared +that they had found no one, save an unlettered youth +who was wandering as a vagabond in the woods. But +Saint Queranus said, "Lead him hither," said he, +"and despise not your future pastor." Who being led +in, by the inspiration of God and by the instruction of +the holy man, took on him the habit of religion, and duly +learned his letters. For he is Saint Oenius, a man of +venerable life; and, as the saint prophesied beforehand, +he was duly set over the brethren.</p> +<br /> + +<h4>XLI. HOW CIARAN WENT FROM INIS AINGHIN TO<br /> +CLONMACNOIS</h4> +<p> +<b>17.</b> At length, when some time had passed, a holy +man by name Dompnanus, of Mumonia by race, came +to visit the man of God. When Saint Keranus +enquired of him the cause of his coming, he replied that<span class="page"><a name="page54" id="page54"></a>[page 54]</span> +he wished to have a place in which he could serve the +Lord in security. But Saint Keranus, seeking not his +own, but the things of Jesus Christ, said, "Here," said +he, "dwell thou, and I with God's guidance shall seek +a place of habitation elsewhere." Finally, the sacred +community accompanying him, he made his way to +the place foreshown him of God, in which, when the +famous and renowned monastery which is to-day +called the city of Cluayn was built, he himself illuminated +the world, like the sun, with the light of famous miracles.</p> +<br /> + +<h4>XLIV. CIARAN AND THE WINE</h4> +<p> +<b>18.</b> Of the multitude of these miracles we add some +here. One time, when the brethren, labouring in the +harvest, were oppressed with peril of thirst, they sent +to holy Father Queranus that they might be refreshed +by the blessing of water. To these, through the +servants, he said: "Choose ye," said he, "one of two +things; either that ye be now revived with water, or +that those who are to inhabit this place after you be +blessed with the things of this world." But they +answering said: "We choose," said they, "that those +who come after us may abound in temporal goods, and +that we may have the reward of long-suffering in +heaven." And so, rejoicing in the hope of the things +to come, they abstained from drinking, though they +were in great need of it.</p> +<p> +But in the evening when they were returning home, +the tender father, having compassion on the weariness +of the labourers, blessed a vessel filled with water: and +now renewing the holy miracle in Cana of Galilee, he +changed the water into the best wine. By this wine +they, fainting from thirst, were revived; and revived +in faith by the manifestation of an unwonted miracle,<span class="page"><a name="page55" id="page55"></a>[page 55]</span> +they gave praises to God Almighty. For the taste of +this miraculous wine was more grateful than was wont, +and its odour scented the thumb of the wine-drawer so +long as he survived.</p> +<br /> + +<h4>XLVI. HOW AN INSULT TO CIARAN WAS AVERTED</h4> +<p> +<b>19.</b> One day when he was going on a way, most +infamous robbers, seizing him, began to shave the head +of the blessed man. But what the frowardness of man +wished to efface, the divine benevolence changed to the +manifestation of a mighty miracle. For in the place of +the shaved hairs other hairs grew forthwith. The +robbers, thrown into consternation by this miracle, were +changed to the way of truth, and at length, serving in +the divine army under so great a leader, they finished +their life in holy conversation.</p> +<br /> + +<h4>XLVII. HOW CIARAN WAS SAVED FROM SHAME</h4> +<p> +<b>20.</b> At another time when the good shepherd was +feeding his flocks, three poor men met him. To the first +of these he made over his cape, to the second his cloak, +to the third his tunic. But when they were going away +there arrived certain men, leaders of a worldly life. As +he was ashamed to be seen of these without raiment, +the Lord Who helpeth in need so surrounded him with +water that except his head no part of him could they +see. But after these men had passed by the water soon +disappeared.</p> +<br /> + +<h4>XLVIII. HOW A MAN WAS SAVED FROM ROBBERS</h4> +<p> +<b>21.</b> After this when some time had passed, certain +companions of the devil were trying to slay a man who +dwelt near his monastery: whom, when the blessed man<span class="page"><a name="page56" id="page56"></a>[page 56]</span> +prayed for him, God marvellously rescued. For when +they were slaughtering the man, they were striking on a +stone statue. The robbers, when at last they perceived +this, being pricked in the heart, hasten to the shepherd +of souls, Queranus: they humbly acknowledge their +crime; and, amending their way of life, they served +faithfully under the yoke of Christ until death.</p> +<br /> + +<h4>XLIX. THE DEATH OF CIARAN</h4> +<p> +<b>22.</b> The most glorious soldier of Christ, shining with +these and many other [miracles], like the luminary which +presides over the day, as he reached the setting of his +natural course, approached it, seized with grievous sickness. +But because he who shall have endured unto the +end shall be saved, so the champion of Christ, not only +strengthening himself in the battle of this conflict, but +also calling on souls to conquer, caused the stone, on +which, supporting his head, he was wont until then to +concede a little sleep to his body, to be placed even +under his shoulders; then raising his holy hand he blessed +the brethren, and, fortified by reception of the viaticum +of salvation, gave back his soul to heaven. For as that +blessed soul departed from the body, the choirs of angels +with hymns and songs received it into the glory of God.</p> +<br /> + +<h4>LI. THE EARTH OF CIARAN'S TOMB DELIVERS COLUM<br /> +CILLE FROM A WHIRLPOOL</h4> +<p> +<b>23.</b> Also, when the most blessed abbot of Christ, +Columba, heard of the death of Saint Keranus, he +composed a notable hymn about him: and he brought +it down with him to the monastery of Cluayn, where, as +was fitting, he was received with hospitality in honour. +Now as for the hymn, the abbot who was then presiding,<span class="page"><a name="page57" id="page57"></a>[page 57]</span> +and the others who had heard it, lauded it with many +lofty praises. But when Saint Columba was departing +thence, he took away with him earth from the sacred +grave of Saint Keranus, knowing in the spirit how useful +this would be against future perils of the sea. For in +the part of the sea which bears towards the monastery +of Í, there is a very great danger to those who cross, +partly because of the vehemence of the currents, and +partly because of the narrowness of the sea; so that +ships are whirled round and driven in a circle, and thus +are often sunk. For it is rightly compared to Scylla and +Charybdis; I mean that by its grave and unmitigated +dangerousness, evil is there the lot of sailors. When they +were coming to this strait, they suddenly began to glide +into it in their course: and when they looked for nothing +but death, and because they were as though apt to be +devoured by the horrible jaws of the abyss, then Saint +Columba taking some of the aforesaid dust that had been +taken from the tomb of blessed Keranus, cast it into +that sea. Then there befell a thing marvellous and +worthy of great wonder; for sooner than it is told, that +cruel storm ceased, and accorded them a quiet passage. +Truly do the just live for ever; among whom blessed +Queranus reigneth, the earth or dust of whose sepulchre +stilled the sea, established in the Faith the hearts of +those who feared, and strengthened them to good works. +Wherefore blessed Keranus liveth not only for God, to +whom he is inseparably bound, but also for men, on +whom in time of need he bestoweth benefits.</p> +<br /> + +<h4>A RIME ABOUT HIM</h4> +<p> +<b>1.</b> As the mother of Quiaranus sat in a noisy carriage, +a wizard heard the sound and said out to his attendant +lads, "See ye who is in the carriage, for it soundeth<span class="page"><a name="page58" id="page58"></a>[page 58]</span> +under a king." "The wife," say they, "of Beodus the +wright sitteth here." The wizard says: "She shall bear +a king acceptable to all, whose works shall shine like +Phoebus in the sky." The soldier of Christ, Keranus, a +temple of the Holy Spirit, flourished in the virtue of +spiritual piety.</p> +<p> +<b>2.</b> He bestowed the sucking calf of a cow on a hound; +then his mother severely upbraided Queranus. He asked +the devoured calf from the hound itself, and presently +bearing back its bones he restored it.</p> +<p> +<b>3.</b> The bald head of a royal woman had been made +bare by the envy of an evil concubine; when it was +signed in the name of Queranus it shone adorned with +golden hair.</p> +<p> +<b>4.</b> When Queranus was occupied with sacred studies, +and asked time that he might engage himself therein, +then the mill is moved for him by angels.</p> +<p> +<b>5.</b> The gospel text had fallen into a lake, but when +time passed, by the merits of Queranus, a cow brought +it back sound from the abyss.</p> +<p> +<b>6.</b> When as a boy he was praying the Lord, and was +spending his time in prayer, fire came from above in +the citadel of the pole. The dead boy descried the +lights of life, and the saints glorify the mighty Lord. +Sparkling fire falling from heaven is kindled and forthwith +he completes his especial duty.</p> +<p> +<b>7.</b> To the high and ineffable company of apostles of +the heavenly Jerusalem, the lofty watch-tower, sitting +on thrones shining like the sun, Queranus the holy priest, +the eminent messenger of Christ, is exalted by the +heavenly hands of angels, with the happy clans of holy +ones made perfect; whom Thou, Christ, hast sent as a +man, an apostle to the world, glorious in all the latest +times.</p> + +<br /> + <hr class="medium" /> +<br /> +<span class="page"><a name="page59" id="page59"></a>[page 59]</span> +<br /><br /><a name="thirdl" id="thirdl"></a> +<h2>THE THIRD LATIN LIFE OF SAINT CIARAN</h2> + +<h4>II. THE ORIGIN AND BIRTH OF CIARAN: THE WIZARD'S PROPHECIES</h4> +<p> +<b>1.</b> The blessed and venerable abbot Queranus was +born of a noble and religious stock of the Scots, of a +father Beoid, that is Boeus, by name, who was a cartwright, +and of a mother Darerca; of these many saints +were born. This man of God was prophesied of by +Saint Patrick, fifty years before his birth. Moreover +when his mother, sitting in a carriage one day, passed +near the house of a certain wizard, the wizard, hearing +the noise of the carriage said in prophecy, "The carriage +soundeth under a king." And when his folk went in +surprise to see the truth of the matter, and beheld no +one but the wife of Boeus in the carriage, they said in +mockery, "Lo, the wife of Beoit sitteth in the carriage." +To whom the wizard said, "Not of her do I speak, but of +the son whom she hath in her womb, who shall be a +mighty king; and as the sun blazeth in mid-day, so shall +he with miracles shine and illumine this island." After +this, as his father was being burdened under the taxes +of Anmereus, that is Anmirech, leaving his native region +he departed into the territory of the Conactei; and +there in the plain of Ay he begat his blessed son Queranus, +who was baptized and instructed by a certain holy man, +Dermicius by name. And the holy boy, in manners +beyond his years, worked many wonders.</p><br /> + +<span class="page"><a name="page60" id="page60"></a>[page 60]</span> + +<h4>III. HOW CIARAN RAISED THE STEED OF OENGUS FROM DEATH</h4> +<p> +<b>2.</b> So when the horse of the son of the king of that +territory died by accident, he saw in a vision a shining +man saying to him, "The holy boy Quieranus who liveth +among you, can quicken thy horse. Present him with +a reward for the health of thy horse, and he shall resuscitate +him." The royal youth, awakened from sleep, +went to Queranus, and prayed him on behalf of the +horse. The holy boy, without delay, blessed water, and +when he poured it into the mouth of the horse it was +restored to its former health. And when the king saw +what was done, he made over an excellent field as a +reward to Saint Quieranus.</p> +<br /> + +<h4>IV. HOW CIARAN TURNED WATER INTO HONEY</h4> +<p> +<b>3.</b> At another time his mother upbraided him because, +though the other boys collected honey for their mothers, +he used to bring her no honey. But hearkening humbly +to his mother, he went to a neighbouring spring, and +carrying thence a vessel full of water, he blessed it, and +it was changed into excellent honey.</p> +<br /> + +<h4>V. HOW CIARAN WAS DELIVERED FROM A HOUND</h4> +<p> +<b>4.</b> On a certain other day some men, spurred by a +malignant spirit, incited a most savage dog to devour +the holy man. But Keranus trusting in the Lord, and +fortifying himself with the buckler of prayer, said, +"Deliver not the soul that trusteth in Thee unto +beasts"; and soon the dog died.</p><br /> + +<span class="page"><a name="page61" id="page61"></a>[page 61]</span> + +<h4>IX. HOW CIARAN RESTORED A CALF WHICH A WOLF HAD DEVOURED</h4> +<p> +<b>5.</b> When at another time he was feeding the herds of +his parents, as men are wont to <a name="three1r" id="three1r"></a>do,<a href="#three1"><sup>1</sup></a> a cow brought forth +a calf in his presence. But there came a hound consumed +with leanness, seeking to fill his belly with what +fell from the body of the mother along with the +calf; and moved with compassion he said unto him, +"Eat, poor wretch, yonder calf, for great is thy need +of it." The hound fulfilled the commands of Keranus, +and ate the calf to the bones. As Keranus returned +home to the house of his parents with the herds, +the cow, recalling the calf to memory, went running +about lowing. The mother of Keranus, recognising the +cause of its lowing, said with indignation to the boy, +"Restore the calf, Keranus, even though it be burnt +with fire or drowned in the sea." But he, obeying his +mother, returned to the place where the calf had been +devoured, collected the bones, and carried them with +him and placed them before the mother <span class="note">[<i>father</i>, MS.]</span>, +asking his God with diligence to hear his prayers for the +resuscitation of the calf. And God hearkened to the +holy one, and resuscitated the calf in the presence of +his parents.</p> +<br /> + +<h4>X. HOW CIARAN WAS DELIVERED FROM ROBBERS</h4> +<p> +<b>6.</b> At another time there came robbers to him when +he was feeding the herds of his parents, wishing to slay +him, so that they might the more easily reave what +they would. But God had regard to their attempt from +on high, and so multiplied infirmities upon them that +they turned in haste to God. For they were smitten +with blindness, nor could they move hand or foot, till<span class="page"><a name="page62" id="page62"></a>[page 62]</span> +they wrought repentance, and were loosed by the merit +of Saint Keranus: recovering the light of their eyes and +the vigour of their other members.</p> +<br /> + +<h4>XIV. HOW CIARAN GAVE THE KING'S CAULDRON TO BEGGARS AND WAS ENSLAVED</h4> +<p> +<b>7.</b> It happened after this that he gave a cauldron +belonging to the king, as he had nothing else to give to +poor folk asking of him an alms. When the king heard +what had been done, he was greatly enraged, and commanded +his people to bring Saint Keranus to him in +bonds. When he was led to the king, he gave sentence +that he should be reduced to servitude, and be set apart +for grinding at the quern. But God, having regard to the +humiliation of His servant, caused the mill to be moved +of itself without human hand, and left Ciaran free to +chant his Psalms. After a few days coppersmiths from +the land of the Mumunienses brought three cooking-pots +with them, and offered them to Saint Keranus. Giving +thanks for these to God, he was delivered from the yoke +of servitude.</p> +<br /> + +<h4>XXIII. THE BLESSING OF CIARAN'S FOOD</h4> +<p> +<b>8.</b> When on a certain day he was journeying alone, +and the time of partaking of food had come, seeking +one to bless for him he said "<i>Benedic.</i>" And as no one +answered, he departed, fasting. On the following day, +seeking one to bless and finding him not, he went on +fasting in like manner. On the third day he went forth +fasting, and being weary with the journey he lay down; +and when he asked a benediction as was customary, a +voice came from heaven and blessed his meal, and so, +eating and giving thanks, he completed his journey.</p><br /> + +<span class="page"><a name="page63" id="page63"></a>[page 63]</span> + +<h4>XV. HOW CIARAN REPROVED HIS MOTHER</h4> +<p> +<b>9.</b> One time when he was coming from the fields to +the house certain strangers met him; and when he had +asked them whence they had come, they said, "From +the house of Boetius the wright." And when he had +again asked them how they had been refreshed there, +they answered, "Not only got we no food, but the woman +of the house heaped insults and abuse upon us." But +he, fired with the flames of charity, went to his father's +house, and cast whatsoever of food he found there into +the mud, thinking that what was not offered to Christ, +and that in which the pleasure of the devil was wrought, +was corrupt and unclean and should not be eaten of any.</p> +<br /> + +<h4>XVI. THE BREAKING OF THE CARRIAGE-AXLE</h4> +<p> +<b>10.</b> At another time when with his father he was +sitting in a carriage, the axle of the carriage broke in +two; but yet for the whole day they continued their +journey safely, without any mishap.</p> +<br /> + +<h4>XVII. HOW CIARAN WENT WITH HIS COW TO THE SCHOOL OF FINDIAN</h4> +<p> +<b>11.</b> After these things, having heard the renown of +the holiness and sound doctrine of Saint Finnianus of +Cluayn Hyrart, he desired to hasten to him as to a living +fountain, and asked of his mother a cow, to yield him +the food necessary to sustain life. When his mother +refused his request, he went to the kine of his mother, +trusting in his God, and blessed one of them in the name +of God; and the cow, by the favour of God, mindful of +the blessing of the man of God, followed him with her +calf till he had arrived at the church of the man of God +Fynnianus. When the man of God arrived at the place<span class="page"><a name="page64" id="page64"></a>[page 64]</span> +of his desire, he drew a dividing-line with his rod between +the cow and the calf, in the name of Him who set a +boundary to the waters that they should not transgress +their limit, and this they did not cross till they were +permitted. The milk of that cow was sufficient for +twelve men every day.</p> +<br /> + +<h4>XVIII. THE ANGELS GRIND FOR CIARAN</h4> +<p> +<b>12.</b> At that time there were twelve very holy and +reverend men reading in that school, and each of them +on his day ground at the quern with his own hand, as +was customary. But in the day of Saint Keranus the +angels of God used to turn the quern for him.</p> +<br /> + +<h4>XXX. THE ADVENTURE OF THE ROBBERS OF LOCH ERNE</h4> +<p> +<b>13.</b> At another time, when blessed Keranus had been +in an island situated in Loch Eirne, in the school of a +holy man; and it was a custom with the saints that three +men should go out with an elder to bring in timber; +it was the lot of Saint Keranus to go to the forest with +three monks to cut timber. And when he was praying +apart and the others were cutting wood, robbers came +and slew those three monks, and cut off and carried away +their heads with them. Saint Keranus, not hearing the +sound of those who were hacking and hewing timber, +returned from the place of prayer and found his three +companions slain and decapitated. But the man of +God, though first he grieved sorely over this deed, yet, +recovering his power from Him Who deserteth not His +own in their necessity, hastened after the murderers, +and found them sweating to drag a little boat down to +the water. But it was wondrously contrived that the <span class="page"><a name="page65" id="page65"></a>[page 65]</span> +skiff should weigh most heavily, like a ship, and with +this their bodily strength wholly failed them. Then +they turned themselves to the holy man, and begging +pardon of him, they obtained it in mercy. And when +as a price for their restored strength he obtained the +heads of his companions from the robbers, he ran with +them to the place where the bodies of the martyrs were +lying, placed each of them respectively at the junction +with its body, and restored them to life from death in +the Name of the Holy Trinity. And as a sign of this +unwonted miracle, so long as they lived there remained +a blood-marked circle round their necks, that thereby +the Faithful should be strengthened in the Faith and the +infidels confuted. It endeth; Amen.</p> + +<br /> + <hr class="medium" /> +<br /> +<span class="page"><a name="page66" id="page66"></a>[page 66]</span> +<br /><br /><a name="irishl" id="irishl"></a> +<h2>THE IRISH LIFE OF SAINT CIARAN</h2> + +<h4>I. THE HOMILETIC INTRODUCTION</h4> +<p> +<b>1.</b> <i>Omnia quaecumque uultis ut faciant homines uobis, +ita et uos faciatis illis, haec est enim lex et prophetae:</i><br /> +"Every good thing that ye wish to be done unto you +by men, let it be likewise that ye do to them, for that +is Law and Prophecy."</p> +<p> +Now He Who prohibiteth every evil, Who proclaimeth +every good, Who reconcileth God and man, Jesus Christ +Son of the Living God, the Saviour of the whole world, +He it is Who spake these words; to teach His apostles +and His disciples and the whole Church concerning the +<a name="il1r" id="il1r"></a>covenant<a href="#il1"><sup>1</sup></a> of charity; that men should do of good and +of charity to their neighbour as much as they would do +unto themselves. To that end saith Jesus, <i>Omnia +quaecumque uultis</i>. Now Matthew son of Alphaeus, the +eminent sage of the Hebrews, one of the four who +expounded the Gospel of the Lord, he it is who wrote +these words in the heart of his Gospel, saying after his +Master Jesus, <i>Omnia quaecumque</i>.</p> +<p> +<i>Si ergo uos, cum sitis mali, nostis bona data dare filiis +uestris, quanto magis Pater uester celestis dabit bona +petentibus <a name="il2r" id="il2r"></a>Se:</i><a href="#il2"><sup>2</sup></a> That is, "If ye being men [<i>sic</i>] give +good gifts to your children, much more shall the +Heavenly Father give good to His children who ask +Him." It is after these words that Jesus spake this +counsel, <i>Omnia quaecumque,</i> etc. For Law and Prophecy +command us to give love to God and to the neighbour.<span class="page"><a name="page67" id="page67"></a>[page 67]</span> +<i>Finis enim precepti caritas est, quia caritas propria et +specialis uirtus est Christianorum. Nam caeterae uirtutes +bonis et malis possunt esse communes; caritatem autem +habere nisi perfecti non possunt. Vnde Iesus ait, "In hoc +cognoscent omnes quod discipuli Mei estis, si dilexeritis +inuicem."</i> "For the roof and summit of divine doctrine +is charity, because charity is the especial virtue of the +Christians. For the other virtues may belong to good +and to evil men alike; but none hath charity save good +men only. Wherefore Jesus saith, 'Hereby shall all +men recognise that ye are of My folk, if each of you +loveth his fellow as I have loved <a name="il3r" id="il3r"></a>you.'" <a href="#il3"><sup>3</sup></a> <i>Et iterum dixit +Iesus: Hoc est preceptum meum ut diligatis inuicem sicut +dilexi uos.</i> "And thus said Jesus further: 'This is +my counsel to you, that each of you love his fellow as I +have loved you.'"</p> +<p> +Many of the children of life, apostles and disciples of +the Lord, have thenceforward fulfilled with zeal and +with piety the counsel that Jesus gave them as to fulfilling +charity; as <i>he</i> fulfilled and loved charity especially +beyond all virtues, to wit the noble glorious apostle, +the father confessor, the spark-flashing, the man through +whom the west of the world shone with signs and +wonders, with virtues and with good deeds, <i>Sanctus +Ciaranus sacerdos et apostolus Dei</i>, the archpresbyter and +apostle Saint Ciaran, son of the wright. Now he was +son of the Wright Who formed heaven and earth with +all that in them is, according to his heavenly genealogy; +and son of the wright who used to frame carriages and +all other handiworks beside, according to his earthly +genealogy.</p> +<p> +The date which the Faithful honour as the feast-day<span class="page"><a name="page68" id="page68"></a>[page 68]</span> +of this noble one is the fifth of the ides of September +according to the day of the solar month, and this day +to-day according to the day of the week.</p> +<p> +Accordingly I shall relate a short memoir of the signs +and wonders of that devout one, for a delight of soul +to the Faithful; and of his earthly generation, and of his +mode of <a name="il4r" id="il4r"></a>life,<a href="#il4"><sup>4</sup></a> and of the perfection which he gave to his +victorious course in the earth. A man held greatly in +honour of the Lord was this man. A man for whom God +reserved his monastery, fifty years before his birth; a +man whom Christ accounteth in the order of apostles in +this world, as Colum Cille said—</p> + +<p class="indent1"> +<i>Quem Tu Christe apostolum mundo misisti hominem.</i></p> + +<p> +A lamp was he, shining with the light of wisdom and +doctrine, as Colum Cille said—</p> + +<p class="indent1"> +<i>Lucerna huius insulae lucens luce mirabili.</i></p> + +<p> +A man who established a cathedral from which was +drawn the effectiveness of rule, and wisdom, and doctrine, +for all the churches of Ireland, as the same man of learning +said—</p> + +<p class="indent1"> +<i>Custodiantur regmina adcessione edita<br /> +Diuulgata per omnia sanctorum <a name="il5r" id="il5r"></a>monasteria</i><a href="#il5"><sup>5</sup></a>—</p> + +<p> +that is, "Let the rules and doctrines and customs which +have been received from the master, from Ciaran, be +kept by the elders of these monasteries; thus, these are +the rules and customs that have been distributed and +received of all the monasteries of saints of Ireland." +For it is from her [Clonmacnois] that are carried rules +and precepts throughout Ireland.</p> +<p> +He is a man whom the Lord accounteth of the order of<span class="page"><a name="page69" id="page69"></a>[page 69]</span> +chief prophets in this world, as the same prophet said—</p> + +<p class="indent1"> +<i>Propheta qui nouissimus fuerit <a name="il6r" id="il6r"></a>praesagminibus,</i><a href="#il6"><sup>6</sup></a></p> + +<p> +for it was by reason of his nobility and his reverence +before the Lord that he was foretold of prophets long +before his birth, as Isaac was foretold, and John the +Baptist, and Jesus, which is something yet <a name="il7r" id="il7r"></a>nobler.<a href="#il7"><sup>7</sup></a> +First Patrick son of Calpurn prophesied of him in +Cruachan Aigli, after the tree had closed around his +relics in the place where that settlement is now. Brigit +prophesied of him when she saw the fire and the angel, +fifty years before Ciaran, in the place where the Crosses +of Brigit are to-day. Becc mac De prophesied, saying +there—</p> + +<p class="indent2bq"> + Son of the wright<br /> + with choruses, with choirs,<br /> + In comely cloak,<br /> + with chariots, with chants.</p> + +<p> +Colum Cille prophesied in Ard Abla to Aed son of +Brandub (or of Brenainn).</p> +<br /> + +<h4>II. THE ORIGIN AND BIRTH OF CIARAN: THE WIZARD'S PROPHECIES</h4> +<p> +<b>2.</b> Now this is the genealogy of Ciaran—</p> +<table width="90%" align="center" summary="the genealogy of Ciaran"> +<tr> + <td class="note" valign="top" width="33%"> +<span class="gen">Ciaran</span>, son of <br /> +<span class="gen">Beoit</span>, son of<br /> +<span class="gen">Olchan</span>, son of<br /> +<span class="gen">Dichu</span>, son of <br /> +<span class="gen">Corc</span>, son of <br /> +<span class="gen">Cuindiu</span>, son of <br /> +<span class="gen">Cuinnid</span>, son of <br /> +<span class="gen">Fiac</span>, son of <br /> +<span class="gen">Mael-Catrach</span>, son of <br /> +<span class="gen">Laire</span>, son of <br /> +</td> +<td class="note" valign="top" width="33%"> +<span class="gen">Lairne</span>, son of<br /> +<span class="gen">Cuiltre</span>, son of<br /> +<span class="gen">Gluinech</span>, son of<br /> +<span class="gen">Coirpre</span>, son of<br /> +<span class="gen">Lug</span>, son of<br /> +<span class="gen">Meidle</span>, son of <br /> +<span class="gen">Dub</span>, son of<br /> +<span class="gen">Lugna</span>, son of<br /> +<span class="gen">Feidlimid</span>, son of<br /> +<span class="gen">Echu</span>, son of<br /> +</td> + <td class="note" valign="top" width="33%"> + <span class="gen">Bresal</span>, son of<br /> + <span class="gen">Dega</span>, son of<br /> + <span class="gen">Reo-soirche</span>, son of<br /> + <span class="gen">Reo-doirche</span>, son of<br /> + <span class="gen">Tigernmas</span>, son of<br /> + <span class="gen">Follach</span>, son of<br /> + <span class="gen">Eithrial</span>, son of<br /> + <span class="gen">Irel the prophet</span>, son of<br /> + <span class="gen">Eremon</span>, son of<br /> + <span class="gen">Mil of Spain</span>. + </td> +</tr> +</table> + +<p> +Beoit son of Olchan of the Latharna of Mag Molt of the<span class="page"><a name="page70" id="page70"></a>[page 70]</span> +Ulaid was earthly father of Ciaran. Darerca daughter +of Ercan son of Buachall was his mother, as Ciaran +said—</p> + +<p class="indent2bq"> +Mother mine, a woman good,<br /> + she Darerca hight;<br /> +Father, of Molt's Latharna<br /> + he was Beoit the wright.</p> + +<p> +Of the Ciarraige of Irluachra was his mother, that is, +more especially, of the Glasraige. Glas the Poet was +her grandfather. Now this was the cause of the coming +together of those twain. When Beoit went to visit his +brethren who were in the territory of Cenel Fiachrach, +and when he saw the maiden Darerca before him, he +asked for her of her [friends and <a name="il8r" id="il8r"></a>her]<a href="#il8"><sup>8</sup></a> parents, so that +she was given him to wife. Thereafter she bore five +sons to him, and this is the order in which they were +born: Lucoll her firstborn, Donnan the second, Ciaran +the third, Odran the fourth, Cronan the fifth—he was +a deacon, but the other four sons were archpresbyters. +Furthermore she bore three daughters to him; two of +them were virgins, to wit Lugbec and Rathbeo; Pata +was the third daughter, and she was a pious widow. +These are the graveyards wherein are the relics of those +saints; Lucholl and Odran in Isel Chiarain, Donnan +and Ciaran in Cluain maccu Nois, Cronan the deacon and +Beoit and the three daughters in <i>Tech meic in tSaeir</i>.</p> +<p> +Now there was an impious king in the land of Ui +Neill at that time, Ainmire son of Colgan his name. He +impressed the tribelands and the septs under a grievous +tax. So Beoit went, a-fleeing from that king, into the +land of the Connachta, to Cremthann son of Lugaid son +of Dallan King of Ireland, to Raith Cremthainn in Mag +Ai. The day on which Ciaran was conceived was the +sixth of the calends of June, and he was born on the <span class="page"><a name="page71" id="page71"></a>[page 71]</span> +sixth of the calends of March.</p> +<p> +The birth of Ciaran was prophesied by Lugbrann the +wizard of the aforesaid king. The wizard <i>dixit</i>—</p> + +<p class="indent2bq"> +Oengus' steed he made alive,<br /> + while he yet in cradle rested;<br /> +God this marvel did contrive,<br /> + by Ciaran, in swathing vested.</p> + +<p> +One day when the wizard heard the sound of the +carriage [he spake thus: "See, lads," said he, "who is +in the <a name="il9r" id="il9r"></a>carriage]<a href="#il9"><sup>9</sup></a>—for here is the sound of a carriage that +bears a king." When the lads went out they saw no +one save Beoit and Darerca in the carriage. When the +lads mocked the wizard, thus spake he : "The child who +is in the womb of the woman," said he, "shall be a +great king: as the sun shineth among the stars of +heaven, so shall he shine, in signs and wonders that +cannot be related, upon the earth."</p> +<p> +Thereafter was Saint Ciaran born, in Mag Ai at Raith +Cremthainn. He was baptized by deacon Iustus, for +it was fitting that the true one should be baptized by a +True One.</p> +<br /> + +<h4>III. HOW CIARAN RAISED THE STEED OF OENGUS FROM DEATH</h4> +<p> +<b>3.</b> A certain day the horse of Oengus son of Cremthann +died, and he had great sadness because of the death of +his horse. Now when Oengus slumbered, an angel of +God appeared to him in a dream, and thus he spake +with him: "Ciaran son of the wright shall come, and +shall raise thy horse for thee." And this was fulfilled, +for Ciaran came at the word of the angel, and blessed +water, and it was put over the horse, and the horse arose +from death forthwith. Then Oengus gifted a great <span class="page"><a name="page72" id="page72"></a>[page 72]</span> +land to God and to Ciaran in return for the raising of +the horse; Tirַna Gabrai is the name of the land. </p> +<br /> + +<h4>IV. HOW CIARAN TURNED WATER INTO HONEY</h4> +<p> +<b>4.</b> A certain day his mother upbraided him. "The +little village lads," said she, "bring with them honey out +from the combs to their folks, but thou bringest it +never to us." When Ciaran heard that, he went to a +certain spring, and he fills his vessel from it, and blesses +it: so that it became choice honey, and he gives that +honey to his mother; so she was thankful. That is the +honey which was given to deacon Uis (= Iustus) as a +fee for baptizing him.</p> +<br /> + +<h4>V. HOW CIARAN WAS DELIVERED FROM A HOUND</h4> +<p> +<b>5.</b> A certain day evil men incited a savage hound +against Ciaran, to tear him. When Ciaran saw the hound, +he sang this verse: <i>Ne tradas bestiis animam confitentem +tibi</i>. And when he said this the hound fell +forthwith and did not rise again.</p> +<br /> + +<h4>VI. HOW CIARAN AND HIS INSTRUCTOR CONVERSED<br /> +THOUGH DISTANT FROM ONE ANOTHER</h4> +<p> +<b>6.</b> This was the labour that his parents used to lay upon +him, namely, herding, after the likeness of David son of +Jesse, and of Jacob, and of the elders thenceforth, for God +knew that he would be a wise shepherd of great flocks, +that is, the flocks of the Faithful. Thereafter a marvellous +thing took place at Raith Cremthainn in Mag Ai: he +was keeping the flocks of [his parents at Raith Cremthainn, +and there was <a name="il10r" id="il10r"></a>dwelling]<a href="#il10"><sup>10</sup></a> his tutor, deacon Uis, at<span class="page"><a name="page73" id="page73"></a>[page 73]</span> +Fidharta, and there was a long space between them: +yet he used to hear what his tutor was saying as though +they were side by side.</p> +<br /> + +<h4>VII. CIARAN AND THE FOX</h4> +<p> +<b>7.</b> Then there came a fox to Ciaran from out the +wood, and behaved tamely with him. It would often +visit him, so that he bade it do him a service, namely, +to carry his book of Psalms between him and his teacher, +deacon Uis. For when he would say in Fidharta, "Say +this in the Name of the Father, and of the Son, and of +the Holy Spirit," Ciaran would hear in Raith Cremthainn, +from that on to the end of the lesson; and the fox would +be awaiting the lesson obediently till its writing on wax +was completed, and ther id="il11r"eafter he would carry it with +him to <a name="il11r" id="il11r"></a>Ciaran.<a href="#il11"><sup>11</sup></a></p> +<p> +Once on a time his natural treacherousness broke forth +in the fox, and he began to eat the book: for he was +greedy for the leather that was bound around the book +outside. While he was eating the book, there came +Oengus son of Cremthann with kernes and with hounds, +so that they chased him, and he found no sanctuary +till he came under the cloak of Ciaran. The name of +God and Ciaran's were magnified by the rescue of the +book from the fox and by the rescue of the fox from +the hounds. The book is what is now called the +"Tablet of Ciaran."</p> +<p> +Most consonant with these things is it for evil men who +are near to the Church, and who profit by the advantages +of the Church—communion, and baptism, and food, and +teaching—and withal stay not from persecuting the<span class="page"><a name="page74" id="page74"></a>[page 74]</span> +Church, until there come upon themselves the persecution +of some king, or mortality, or a disease unknown: +and then they needs must flee under the protection of +the Church, as the fox went under the cloak of <a name="il12r" id="il12r"></a>Ciaran!<a href="#il12"><sup>12</sup></a></p> +<br /> + +<h4>VIII. HOW CIARAN SPOILED HIS MOTHER'S DYE</h4> +<p> +<b>8.</b> A certain day the mother of Ciaran was making +blue dye, and she had reached the point of putting +the garments therein. Then said his mother to him, +"Get thee out, Ciaran." For they thought it unbecoming +that males should be in the house when garments +were being dyed. "May there be a dun stripe upon +them!" said Ciaran. Of all the garments that were +put into the dye, there was not one that had not a dun +stripe upon it. The dye is prepared again, and his +mother said, "Go out, Ciaran, this time, and now, +Ciaran, let there be no dun stripe." Then he said—</p> + +<p class="indent2bq"> + Alleluia Domine!<br /> + White my mother's dye let be!<br /> + When in my hand it's gone,<br /> + Be it white as bone!<br /> + When boiling it is stirred,<br /> + Be it white as curd!</p> + +<p> +Accordingly every garment that was placed therein was +of a uniform whiteness. For the third time is the dye +made. "Ciaran," said his mother, "hurt me not the +dye now, but let it receive a blessing from thee." When +Ciaran blessed the dye, never was dye made so good, +before or since; for though all the garments of Cenel +Fiachrach (<i>sic</i>) were placed in its <i>iarcain</i>, it would turn +them blue; and at the last it turned blue the dogs and +the cats and the trees that came in contact with it. +</p> +<span class="page"><a name="page75" id="page75"></a>[page 75]</span> +<h4>IX. HOW CIARAN RESTORED A CALF WHICH A WOLF HAD DEVOURED</h4> +<p> +<b>9.</b> Once he was tending kine. A miserable wolf came +to him. Now this was a habitual expression with him, +"Mercy on us." [He said to the wolf in <a name="il13r" id="il13r"></a>compassion]<a href="#il13"><sup>13</sup></a> +"Rise and devour the calf and break or eat not its bones." +The wolf went and did so. When the cow lowed a-seeking +the calf, his mother spake thus to him: "Tell me, +Ciaran, where is the calf of this cow? Let the calf be +restored by thee, whatsoever death it has died." Ciaran +went to the place where the wolf had devoured the calf, +and collected the bones of the calf, and brought them +before the cow, and the calf arose and stood up. <i>Ut +dixit</i>—</p> + +<p class="indent2bq"> + One day when, assiduously<br /> + Ciaran the kine was havening,<br /> + He a calf for charity<br /> + Gave to a wolf <a name="il14r" id="il14r"></a>ravening.<a href="#il14"><sup>14</sup></a></p><br /> + +<h4>X. HOW CIARAN WAS DELIVERED FROM ROBBERS</h4> +<p> +<b>10.</b> A certain day there came robbers from Ui Failge +to slay people [in the <a name="il15r" id="il15r"></a>land]<a href="#il15"><sup>15</sup></a> of Cenel Fiachach, and they +found Saint Ciaran a-reading with his herds; and they +went forward to slay him. But they were smitten with +blindness, and could stir neither foot nor hand, till they +wrought repentance, and were loosed by the word of +God and of Ciaran.</p> +<br /> + +<h4>XIV. HOW CIARAN GAVE THE KING'S CAULDRON TO<br /> +BEGGARS AND WAS ENSLAVED</h4> +<p> +<b>11.</b> Another time his father sent him to present a +cauldron to the king, even to Furban. There met him +poor men on the way, and [<a name="il16r" id="il16r"></a>Ciaran]<a href="#il16"><sup>16</sup></a> gifts the king's<span class="page"><a name="page76" id="page76"></a>[page 76]</span> +cauldron to them. So he was put in bonds then, and +slavery was imposed on him at the king's hands; and +this was the labour put upon him, to grind at the quern. +Then great marvels came to pass, for when he went to +grind at the quern, it would turn of itself, and did so +continually. They were the angels of the Lord who used +to grind for his sake. Not long thereafter there came +smiths from the lands of Muma, with three cauldrons for +Ciaran as an alms, and thus was Ciaran delivered from +servitude to the king.</p> +<br /> + +<h4>XVII. HOW CIARAN WENT WITH HIS COW TO THE SCHOOL OF FINDIAN</h4> +<p> +<b>12.</b> Now after those things Ciaran thought it time to +go a-schooling to Findian of Cluain Iraird, to learn +wisdom. He begged a cow of his mother and of his +father, to take it with him to serve <a name="il17r" id="il17r"></a>him.<a href="#il17"><sup>17</sup></a> His mother +said that she would not give it him. He blessed one of +the kine, to wit the Dun Cow of Ciaran, as she was called +thenceforward, and she went with her calf after Ciaran +thence to Cluain Iraird. Afterwards he drew a line with +his staff between them, for between them there was no +fence, and the cow used to lick the calf and neither of +them transgressed the mark. Now the milk of that cow +used to be divided between the twelve bishops with +their folk and their guests, and it was sufficient for +them; <i>ut dixit</i>,</p> + +<p class="indent2bq"> + Ciaran's Dun was wont to feed,<br /> + three times fifty men in all;<br /> + Guests and sick folk in their need,<br /> + in soller and in dining-hall.</p> +<p> +The hide of the Dun is in Clonmacnois, and whatsoever<span class="page"><a name="page77" id="page77"></a>[page 77]</span> +soul parteth from its body from that hide [hath no +portion in hell, <a name="il18r" id="il18r"></a>and]<a href="#il18"><sup>18</sup></a> dwelleth in eternal life.</p> +<br /> + +<h4>XVIII. THE ANGELS GRIND FOR CIARAN</h4> +<p> +<b>13.</b> Now there were the twelve <a name="il19ar" id="il19ar"></a>bishops<a href="#il19a"><sup>19</sup></a> of Ireland in +the school of Findian in Cluain Iraird, <i>ut dixit</i>,</p> + +<p class="indent2bq"> + Two Findians, holy Colums two,<br /> + Ciaran, Cainnech, Comgall fair;<br /> + Two Brenainns, Ruadan bright of hue,<br /> + Ninned, Mo-Bi, Mac Natfraeich there.</p> + +<p> +This was their rule, that every <a name="il19br" id="il19br"></a>bishop<a href="#il19b"><sup>19</sup></a> should grind at +the quern on his day. But angels used to grind at the +quern for Ciaran's sake on the day that was his.</p> +<br /> + +<h4>XIX. CIARAN AND THE KING'S DAUGHTER</h4> +<p> +<b>14.</b> The daughter of the King of Cualu was brought +once upon a time to Findian to read her Psalms, after +offering her virginity to God. Findian committed the +maiden to Ciaran, so that it was with him that she used +to read her Psalms. Now Ciaran saw naught of the body +of the maiden, so long as they were together, save her +feet only. As is verified in the stanza—</p> + +<p class="indent2bq"> + A maid, rich in stateliness<br /> + with Ciaran there was reading;<br /> + Of her form or shapeliness,<br /> + he was all <a name="il20r" id="il20r">unheeding</a>.<a href="#il20"><sup>20</sup></a></p><br /> + +<span class="page"><a name="page78" id="page78"></a>[page 78]</span> + +<h4>XX. HOW CIARAN HEALED THE LEPERS</h4> +<p> +<b>15.</b> There came then twelve lepers to Findian for their +healing. Findian sent them to Ciaran. Ciaran welcomed +them, and went with them westward from the +cell, and tears a sod from the ground, so that a stream +of pure water breaks forth from thence. He poured three +waves of the water over each of them, so that they were +healed forthwith.</p> +<br /> + +<h4>XXI. CIARAN AND THE STAG</h4> +<p> +<b>16.</b> Further, into that school there used to come a +stag to Ciaran, and he would place his book on the horns +of the stag. One day there Ciaran heard the bell. He +arose suddenly at the sound of the bell, but still swifter +was the arising of the stag, and it went off, with his +book on its horns. Though that day and the following +night were wet, and though the book was open, not a +letter in it was moistened. The cleric arose on the +morrow, and the stag came to him with his book +uninjured.</p> +<br /> + +<h4>XVII. THE STORY OF CIARAN'S GOSPEL</h4> +<p> +<b>17.</b> Now into that school there came Ninned the +Squinting, from the lochs of Erne, to read with Findian; +and he had no book. "Seek a book," said Findian. +Ninned went a-searching round the school, and did not +obtain a book from any of them. "Hast thou gone to +the gentle youth on the north side of the lawn?" said +Findian. "I shall go now," said Ninned. Now when +Ninned reached him, Ciaran was going over the central +text of the book of Matthew: <i>Omnia quaecumque uultis +ut faciant homines uobis, ita et uos faciatis illis</i>. "I have +come for the loan of a book," said Ninned. "Mercy on<span class="page"><a name="page79" id="page79"></a>[page 79]</span> +us," said Ciaran, "for that do I read this, and this is +what the text saith to me, that everything that I would +that men should do to me, I should do to all. Take +thou the book," said Ciaran. On the morrow his companions +asked of him, at the time of the lesson, where +his book was. "He gave it to me," said Ninned. "Let +'Ciaran Half-Matthew' be his name," said one of the +school. "Nay," said Findian, "but Ciaran Half-Ireland; +for his shall be half of Ireland, and ours the +other <a name="il21r" id="il21r"></a>half."<a href="#il21"><sup>21</sup></a> As Findian said—</p> + +<p class="indent2bq"> +Holy Ciaran zealously<br /> + under Findian studying pored;<br /> +Half his book he left unread,<br /> + half of Ireland his reward.</p> + +<p> +From this was the well-known saying <i>Non legam Marcum +quousque compleueram Mattheum</i> carried to Rome, to +Alexander.</p> +<br /> + +<h4>XXIV. THE STORY OF THE MILL AND THE BAILIFF'S DAUGHTER</h4> +<p> +<b>18.</b> Now it came to pass that there was scarcity of +corn and sustenance in that school, so that it was necessary +for a strong man of them in turn to protect the sack +of grain that was being carried to the mill.</p> +<p> +It happened that Ciaran, in his turn, was carrying a +sack of oats to the mill. As he was opening the sack, +he said, "O Lord," said he, "I would that this were +fine wheat, so that it were a great and a kindly and a +pleasant satisfaction to the elders." And so it came to +pass: the angel of God took the mill in his hands, and he +[Ciaran] was rendering his Psalms in purity of heart<span class="page"><a name="page80" id="page80"></a>[page 80]</span> +and mind, and the oats which were being put in were +choice wheat as they were coming out.</p> +<p> +Now the daughter of the bailiff of the mill came, +amorous for Ciaran; and she gave her love to him, for +fairer was he in form than any other of his time. "Most +hard for thee is <a name="il22r" id="il22r"></a>that,"<a href="#il22"><sup>22</sup></a> said Ciaran. "Is it not these +things to which thou shouldest give heed—the passing +of the world, and the Day of Judgment, and the pains +of Hell to shun them, and the rewards of Heaven to earn +them?" When the maiden went home, she tells that +tale to her father and her mother. They came and +offered the maiden to Ciaran. "If she sacrifice her +virginity to God," said Ciaran, "and if she serve Him, +I will be in union with her." Then the maiden offered +her virginity to God and to Ciaran, and her folk offered +their perpetual service and perpetual subjecthood to +Ciaran from that onward.</p> +<p> +When they went to their house, a portion was sent +to Ciaran by them, to wit, three wheaten cakes, with +their meed of suet and flesh, and a vessel full of ale. +When the servants left it, and received a blessing, he +said, "Mercy on us," said he, "it is not right for us +to eat of this, with exclusion of the other brethren." +Thereafter he cast all the food, after shredding it fine, +upon the mill, and he cast the ale likewise, so that all +was turned to fine flour.</p> +<p> +When Ciaran perceived the servant spying on him at +the roof-ridge, he spake a word against him, saying, "May +the crane," said he, "take thine eye out of thy <a name="il23r" id="il23r"></a>head!"<a href="#il23"><sup>23</sup></a> +And so it came to pass; for a pet crane plucked his +eye out of his head, so that it was on his cheek as he<span class="page"><a name="page81" id="page81"></a>[page 81]</span> +was going home. The bailiff came straightway with the +servant, and they did obeisance to Ciaran, and he offered +the mill with all its land to Ciaran for the healing of the +lad. Ciaran laid his palm on the eye and put it in its +place, and he made the sign of the cross upon it so +that it became sound.</p> +<p> +When he finished the grinding of the corn, four full +sacks of consecrated wheat were there, by the grace of +God and of Ciaran. When he reached his house with +the wheat he made cakes for the elders. Now these cakes +were the best ever given to them; for from the time +when the mystic manna was received yonder by the +sons of Israel, there was not received the like of that +food. For in this wise was it, with the taste of every +food of excellence, [both bread and flesh, and of every +excellent <a name="il24ar" id="il24ar"></a>drink]<a href="#il24a"><sup>24</sup></a> both wine and mead; so that it filled +and healed all of them. For every man in sickness who +was in the whole city, whosoever ate any of it was whole +forthwith.</p> +<p> +The elders did not observe the nocturn that night +until prime on the morrow.</p> +<p> +When Findian asked of Ciaran regarding the miracle +that had taken place, Ciaran related from beginning to +[<a name="il24br" id="il24br"></a>end]<a href="#il24b"><sup>24</sup></a> how the mill and the land with its implements, or +its men, had been offered to him as a gift; "and there +for thee, Findian, is all that land," said Ciaran. Then +did Findian give his blessing fervently to Ciaran; <i>ut dixit</i> +Findian—</p> + +<p class="indent2bq"> +Ciaran my little heart,<br /> + whom for holiness I love,<br /> +Princely lands shall be thy part,<br /> + favour, dearest, from above.<br /><br /> + +Ciaran, famous all around!<span class="page"><a name="page82" id="page82"></a>[page 82]</span><br /> + wealth and wisdom on thee pour!<br /> +So may, in thy Church renowned,<br /> + knowledge grow yet more and more.</p> + +<p> +Now this blessing was given fervently to Ciaran through +his great love and spiritual <a name="il25r" id="il25r"></a>exaltation.<a href="#il25"><sup>25</sup></a> So that there +he left half of the charity, and the nobility, and the +wisdom, among the men of Ireland to Ciaran and his +monastery. Moreover Ciaran left wealth to him and to +his monastery, so that thence is the wealth of Findian.</p> +<p> +That corn sufficed for the congregation of Findian for +forty days with their nights; and a third part of it +was stored up for sick folk, for it would heal every +malady, and neither mouse nor worm dared to destroy +it. [It endured a long <a name="il26r" id="il26r"></a>time]<a href="#il26"><sup>26</sup></a> until it turned at last to +clay. And every disease for which it was given would +be healed.</p> +<br /> + +<h4>XXV. THE STORY OF CLUAIN</h4> +<p> +<b>19.</b> One day when Ciaran was collecting a band of +reapers, there met him a youth named Cluain. "Help +us at the reaping to-morrow," said Ciaran. "I will," +said Cluain. But when Cluain went home he said to his +folk, "Should one come from Ciaran for me," said he, +"say that I am sick." When this was told to the lad +who went to summon Cluain, he reported it to Ciaran. +When Ciaran heard it he laughed, and he understood +that Cluain was practising deception, for he was a +prophet of God in truth. Now when the folk of Cluain +went to awake him, thus they found him, without life. +Sorely did his folk bewail him, and there came the +people of the neighbourhood to ask them the cause of +their weeping. "Cluain," said they, "went to his bed<span class="page"><a name="page83" id="page83"></a>[page 83]</span> +in health, and now he is dead; and Ciaran hath slain +him with his word, for that he went not to reap for him." +All those people go to Ciaran to intercede with him for +the raising again of the dead: "we shall all," said they, +"reap for thee, and we shall give our labour and our +service to thee and to God for ever, if thou raise the +dead for us." Then said Ciaran to his servant: "Rise," +said he, "and take my staff with thee to the dead, and +make the sign of the cross with the staff on his breast, +and speak this quatrain—</p> + +<p class="indent2bq"> + Cluain did say<br /> +He would reap with me today;<br /> + Living, by a dread disease,<br /> +Dead within his house he lay."</p> + +<p> +Then Cluain arose forthwith and went with speed to +Ciaran. "A blessing on thee, holy Ciaran," said he, +"good is what thou hast done for me; for I am grateful +to have come from the many pains of hell. Now know +we the profit of obedience, and the unprofit of disobedience, +and we know in what great honour the Lord +and the folk of Heaven hold thee." Then he did +obeisance to Ciaran, and gave him labour.</p> +<br /> + +<h4>XXVIII. ANECDOTES OF CLUAIN IRAIRD</h4> +<p> +<b>20.</b> (<b><i>a</i></b>) Certain of the clerks asked of Findian which +of them would lead the prayer when Findian should be +no longer here. "Yonder youth [Ciaran] is he," said +Findian. "Thou givest the abbacy to him above us +all," said Brenainn. "It hath been given, it is given, +it shall be given," said Findian. All the saints except +Colum Cille were envious because of this.</p> +<p> +(<b><i>b</i></b>) Then certain of them asked which of the saints +should have the greatest reward in heaven. "Mercy on +us," said Ciaran, "that will be made known in our<span class="page"><a name="page84" id="page84"></a>[page 84]</span> +habitations on earth." Then Brenainn of Birra made a +prophecy of him: "We shall take two habitations," +said Brenainn, "on two streams between chief cities, +and the difference that shall be between the two streams +shall be the difference between the size of the cities."</p> +<p> +(<b><i>c</i></b>) When it was time for Ciaran to depart from +Cluain Iraird, after learning letters and wisdom, he left +the Dun Cow with Saint Ninned; but he said that her +hide should come to him afterwards, and Ciaran said +further, "Though many be succoured by her milk, yet +there shall be more to whom her hide will give succour." +And he said, "Every soul that parteth from its body +from the hide of the Dun Cow shall not be pained in +hell."</p> +<p> +(<b><i>d</i></b>) Findian saw a vision of him [Ciaran] and of Colum +Cille, namely, two moons in the air with the colour of gold +upon them. One of them went north-east over the sea, +[and the <a name="il27r" id="il27r"></a>other]<a href="#il27"><sup>27</sup></a> over the middle of Ireland. That was +Colum Cille, with the glory of his nobility and his good +birth, and Ciaran with the glory of his charity and his +mercy.</p> +<br /> + +<h4>XXVI. HOW CIARAN FREED A WOMAN FROM SERVITUDE</h4> +<p> +<b>21.</b> Thereafter Ciaran went to parley with the King of +Ireland, Tuathal Moel-garb, to ask him for a slave-girl +that he had. Ciaran put his hand on the quern for +charity, and he promised that he would serve in the place +of the girl. Then Tuathal gifted the girl to God and to +Ciaran, and further he gave him his kingly apparel, +and Ciaran gave it forthwith to poor folk.</p><br /> + +<span class="page"><a name="page85" id="page85"></a>[page 85]</span> +<h4>XXVII. HOW CIARAN FREED ANOTHER WOMAN FROM SERVITUDE</h4> +<p> +<b>22.</b> One time Ciaran went to ask another slave-girl of +King Furbaide. Then one man gifted him a cow as an +alms, another gifted him a cloak, and another a kettle. +Forthwith on the same day he gave them all to poor folk; +and God gifted to Ciaran three gifts yet better, a cauldron +instead of the kettle, twelve robes instead of the one +robe, twelve kine instead of the one cow. When the +king saw that, he gave him the slave-girl.</p> +<br /> + +<h4>XXIX. THE PARTING OF FINDIAN AND CIARAN</h4> +<p> +<b>23.</b> When the time came for Ciaran to bid farewell +to his teacher, he offers to put his monastery at his +service. "Nay," said <a name="il28r" id="il28r"></a>Ciaran,<a href="#il28"><sup>28</sup></a> "sever not thy monastery +for any save for God alone, Who hath given thee +favour beyond us all." ["The monastery I give thee," +said <a name="il29r" id="il29r"></a>Findian.]<a href="#il29"><sup>29</sup></a> Ciaran weeps, for he thought it noble +of his teacher to offer him his monastery. "Well, +then, let there be unity between us henceforth," said +Findian, "and let him who breaketh that unity have +no part in earth or in heaven." "Be it so," said Ciaran. +Then Ciaran went his way; and Colum Cille uttered +this testimony of him—</p> + +<p class="indent2bq"> +A wondrous youth from us departs,<br /> + Ciaran, craftsman's son;<br /> +Of greed, of pride, reviling, lust,<br /> + satire, he hath none.</p> +<br /> + +<h4>XXXII. CIARAN IN ARAN</h4> +<p> +<b>24.</b> Thereafter Ciaran went to Aran to hold converse +with Enda, and Enda and Ciaran saw one and the +same vision—a great fruitful tree beside a river in <span class="page"><a name="page86" id="page86"></a>[page 86]</span> +the middle of Ireland, a-sheltering the island of Ireland, +and its fruit was going over the sea that was around +the island outside, and the birds of the air were coming +and taking of the fruit. Ciaran went and told the +vision to Enda. Said Enda, "That great tree which +thou hast seen is thyself; for thou art great before +God and man, and Ireland shall be full of thine honour. +This island shall be protected under the shadow of thy +grace, and many shall be satisfied by the grace of thy +fasting and of thy prayer. Rise therefore at the word +of God, and go to the shore of the stream, and found a +church <a name="il30r" id="il30r"></a>there."<a href="#il30"><sup>30</sup></a></p> +<br /> + +<h4>XXXIII. HOW A PROPHECY WAS FULFILLED</h4> +<p> +<b>25.</b> Once when he was in Aran a-drying corn in the +kiln, and Lonan the Left-handed with him (one who +ever was contradictious of Ciaran) they saw a ship +foundering in their sight. "Methinks," said Lonan, +"yonder ship shall be drowned to-day and this kiln shall +be burned with the greatness of the draught." "Nay," +said Ciaran, "yonder ship shall be burned, and this +kiln with its corn shall be <a name="il31r" id="il31r"></a>drowned."<a href="#il31"><sup>31</sup></a> And this was +fulfilled; for the crew of the ship escaped, and the +ship was cast on shore close to the kiln. The fire seized +the kiln, and the ship is burned. A blast of wind +struck the kiln and its corn into the sea, so that it +was drowned, according to the word of Ciaran.</p> +<br /> + +<h4>XXXIV. HOW CIARAN VISITED SENAN</h4> +<p> +<b>26.</b> When Ciaran left Aran a poor man met him on +the way. Ciaran gives him his linen cloak, and goes to +Inis Cathaig to salute Senan. That he was in one mantle<span class="page"><a name="page87" id="page87"></a>[page 87]</span> +only was revealed to Senan, and he went to meet him, +with a linen cloak under his armpit. And he said to +Ciaran, "Is it not shame," said he, "for a priest to +travel without a cowl?" "Mercy on us," said Ciaran, +"God will have pity [on my <a name="il32r" id="il32r"></a>nakedness];<a href="#il32"><sup>32</sup></a> there is a +cloak for me under the covering of mine elder."</p> +<br /> + +<h4>XLIII. HOW CIARAN SENT A CLOAK TO SENAN</h4> +<p> +<b>27.</b> When Ciaran arrived at Cluain maccu Nois he +wished to send another cloak to Senan. The cloak was +laid upon the stream of the Shannon, and it travelled +without being wetted to the harbour of Inis Cathaig. +Said Senan to his monks, "Rise and go to the sea, +and ye shall find there a guest, which bring with you, +with honour and dignity." When the monks went out +they found the cloak on the sea, dry, and they brought +it with them to Senan, and offered an offering of thanks +to the Lord. That is now called "Senan's cloak."</p> +<br /> + +<h4>XXXV. CIARAN IN ISEL</h4> +<p> +<b>28.</b> Thereafter he went to his brethren to Isel, and +Cobthach son of Brecan gave Isel to God and to Ciaran; +and he lived there with his brethren. One day when +he was doing his lesson outside in the field, he went to +attend upon his guests, and left his book open till morning +under the rain; and not a damp drop fell upon the book.</p> +<p> +Once Ciaran was sowing seed in Isel. A poor man +came to him. Ciaran gives him a handful of the grain +into his breast, and the grain was forthwith turned into +gold. A chariot with its horses was gifted to Ciaran +by Oengus son of Cremthann. Ciaran gave it to the +poor man in exchange for the gold, and the gold turned +into grain, and the field was sown with it.</p><br /> + +<span class="page"><a name="page88" id="page88"></a>[page 88]</span> +<h4>XXXVI. THE REMOVAL OF THE LAKE</h4> +<p> +<b>29.</b> Moreover there was a lake near Isel, and country-folk +and despicable people used to occupy the island +that was upon it. The noise and uproar of those worthless +people used to cause disturbance for the clerics. +Ciaran prayed to the Lord that the island should be +removed from its place, and that was done. The place +where it was in the lake is still to be seen as a memorial +of that miracle.</p> +<br /> + +<h4>XXXVII. CIARAN DEPARTS FROM ISEL</h4> +<p> +<b>30.</b> As the brethren could not suffer the almsgiving +of Ciaran, so great was it, and as they were envious of +him, they said unto him, "Rise and depart from us," +said they, "for we cannot be in the same place." Said +Ciaran, "Had I been here," said he, "though this spot +be lowly (<i>Ísel</i>) in situation, it would have been high +in glory and in honour." Then he said—</p> + +<p class="indent2bq"> +Although lowly, it were high,<br /> +Had not censure come me nigh;<br /> +Had I not been censured so,<br /> +It were high though it be low.</p> + +<p> +Then Ciaran put his books upon a wild stag; afterwards +he accompanied the wild stag wheresoever it would go. +The deer went forward to Inis Aingin. He went into +the island and dwelt there.</p> +<br /> + +<h4>XXXVIII. CIARAN IN INIS AINGIN</h4> +<p> +<b>31.</b> Then his brethren came to him from every side. +There was a certain archpresbyter in the island, Daniel +his name. Of the British was he, and the devil incited +him to be jealous of Ciaran. A royal cup with three<span class="page"><a name="page89" id="page89"></a>[page 89]</span> +birds of gold was given him by Ciaran as a token of +forgiveness. The presbyter marvelled thereat, and repented, +and did obeisance to Ciaran, and gave the +island to him.</p> +<br /> + +<h4>XXXIX. THE COMING OF OENNA</h4> +<p> +<b>32.</b> Once Ciaran was in Inis Aingin and he heard a cry +in the port. He said to the brethren, "Rise and go for +your future abbot." When they reached the harbour +they found no man save a weak unconsecrated youth. +They tell that to Ciaran. "For all that, go again for +him; it is clear to me from his voice that it is he who +shall be abbot after me." Thereafter the youth was +brought into the island to Ciaran, and Ciaran tonsured +him, and he read with him. That was Enna maccu +Laigsi, a holy man, held in honour of the Lord; and it +is he who was abbot after Ciaran.</p> +<br /> + +<h4>XL. HOW CIARAN RECOVERED HIS GOSPEL</h4> +<p> +<b>33.</b> It happened that the gospel of Ciaran fell into the +lake from the hand of a heedless brother, and it was a +long time in the lake. Upon a day in the time of summer +the kine went into the water, so that the strap of the +gospel attached itself to the hoof of one of the kine, +and she brought it dry [from <a name="il33r" id="il33r"></a>below]<a href="#il33"><sup>33</sup></a> to haven. Thence +is "Port of the Gospel" in Inis Aingin. When the +gospel was opened it was in this wise—white and clean, +dry, without the loss of a letter, through the grace of +Ciaran.</p><br /> + +<span class="page"><a name="page90" id="page90"></a>[page 90]</span> +<h4>XLI. HOW CIARAN WENT FROM INIS AINGIN TO CLONMACNOIS</h4> +<p> +<b>34.</b> A certain man of Corco Baiscind came to Ciaran, +Donnan his name, brother's son of Senan mac Gerginn; +and he had the same mother as Senan. "What wouldest +thou, or wherefore comest thou?" said Ciaran. "Seeking +a place wherein to abide and to serve God." Ciaran +left Inis Aingin to Donnan. Donnan said, "Since +thou hast a charity towards me, leave me somewhat of +thy tokens and of thy treasures." Ciaran leaves him +his gospel—that which was recovered from the lake—and +his bell, and his bearer Mael Odran. Three years +and three months was Ciaran in Inis Aingin.</p> +<p> +He came thereafter to Ard Manntain, close to the +Shannon. When he saw the beauty of that place, +thus he spake: "If we dwell here," said he, "we shall +have much of the wealth of the world, and there shall +be few souls going to heaven from hence."</p> +<p> +Then he came to this town; Ard Tiprat was its +name at that time. "Here will we stay, for there +shall be many souls going to heaven from hence, and +God and man shall visit this place for ever."</p> +<p> +On the eighth of the calends of February Ciaran +settled in Cluain, the tenth day of the moon, a Saturday. +Eight men went with him—Ciaran, Oengus, Mac Nisse, +Cael-Cholum, Mo-<a name="il34r" id="il34r"></a>Beoc,<a href="#il34"><sup>34</sup></a> Mo-Lioc, Lugna maccu Moga +Laim, Colman mac Nuin. Wondrous was that monastery, +set up by Ciaran in Cluain with his eight men +after coming from the waves of the water, as Noah son +of Lamech took the world with his eight after coming +from the waves of the Flood.</p><br /> + +<span class="page"><a name="page91" id="page91"></a>[page 91]</span> +<h4>XLII. THE FOUNDATION OF THE CHURCH</h4> +<p> +<b>35.</b> Then Ciaran set up the first post in Cluain, and +Diarmait mac Cerrbheil along with him. Said Ciaran +to Diarmait when they were planting the post, "Warrior, +suffer my hand to be over thy hand, and thou shalt be +over the men of Ireland in high-kingship." "I permit +it," said Diarmait, "only give me a token thereof." +"I will," said Ciaran; "though thou art solitary to-day, +thou shalt be King of Ireland this time to-morrow." +That was verified; for Tuathal Moel-garb King of Ireland +was slain that night, and Diarmait took the kingship +of Ireland on the morrow, and he bestowed a +hundred churches on Ciaran. Wherefore to prove that, it +was said—</p> + +<p class="indent2bq"> +I'll speak both choice and truly,<br /> + although thou now art lonely,<br /> +Thou shalt rule Ireland duly,<br /> + after one's day's space only.<br /><br /> + +The chosen Tuathal's slaughter,<br /> + a crying without glory.<br /> +Thence is it said thereafter,<br /> + "That deed was of Mael-Moire."<br /><br /> + +Without a court or slaughter,<br /> + great Diarmait Uisnech lifted;<br /> +A hundred fanes thereafter,<br /> + to God and Ciaran gifted.</p> + +<p> +Then was the post made fast; and Ciaran said in fixing +it, "Be this," said he, "in the eye of Tren." Tren +was a youth who was in the fortress of Cluain Ichtar, +and who had adventured arrogance against him. Forthwith +his one eye burst in his head, at the word of Ciaran.</p> +<br /> + +<h4>XLIV. CIARAN AND THE WINE</h4> +<p> +<b>36.</b> One day the brethren were sore athirst, while +they were reaping in Cluain. They send a messenger +to the cleric, that water be brought to them in the +field. Then Ciaran said, "If to-day they would<span class="page"><a name="page92" id="page92"></a>[page 92]</span> +endure thirst, it would procure great riches of the +world for the brethren who would come after them." +"Truly," said the brethren, "we prefer to exercise +patience, whereby profit will be secured for ourselves, +and advantage to the brethren who follow us; rather +than to have satisfaction of our thirst to-day."</p> +<p> +A cask full of wine was brought from the land of the +Franks to the steading, to Ciaran, in reward for their +patience; and a fragment of that cask remained here +till recently.</p> +<p> +When the evening was come, Ciaran blessed a vessel +full of water, and it was changed to choice wine, and +was divided among the monks; so that there was no +feast that excelled that feast. For the folk of Colum +Cille came from Í, after a long time, to this city. A +feast was prepared for them, and it was noised abroad +through the whole city that never before or since was +there a feast its equal. Then an aged man who was +in the house of the elders said, "I know," said he, "a +feast that was better than this feast. Better was the +feast that Ciaran made for his monks when they were +sore <a name="il35r" id="il35r"></a>athirst,<a href="#il35"><sup>35</sup></a> so that he changed water into wine for +them. That it be no story without proof for you," +said the elder, "it was myself who divided that wine, +and my thumb would go over the edge of the cup +into the wine. Come and perceive now the savour of +my thumb, which then was dipped into the wine." They +came and were all satisfied with the savour of that +finger. And they said, "Better," said they, "than any +feast was that feast of which the savour remains after +a long time on a finger. A blessing," said they, "on +Ciaran and a blessing on the Lord Who allotted every +good thing to him."</p><br /> + +<span class="page"><a name="page93" id="page93"></a>[page 93]</span> +<h4>XLV. THE STORY OF CRITHIR</h4> +<p> +<b>37.</b> Crichid [<i>sic</i>] of Cluain, a servant of Ciaran, went +to Saigir and stayed there a long time. The devil +tempted him to quench the sacred fire which the monks +had in the kitchen. Said Ciaran of Saigir, that he +would not eat food till there should come guests who +would bring him fire. Crichid then went from them a +short distance outside the city, and wolves slew him, +but did not injure his body. When Ciaran the wright's +son heard of the death of his attendant, he went to Ciaran +of Saigir to seek for him. When he arrived, Ciaran of +Saigir said, "First of all ye need water for your feet; +but we have no fire to heat water for you. Let you as +guests give us fire, for God hath decreed this for you." +Then Ciaran the wright's son raised his hands to heaven, +and made fervent prayer. When the prayer was +finished, there came fire from heaven, and rested on his +breast. He protected his breast from the fire, and +carried it with him to the monastery. He cast from him +the fire on to the floor, and it did not hurt so much as the +fur of the robe of white linen which he was wearing.</p> +<p> +Then he revived his servant who had died before +that, and he ate food with them. The two Ciarans +then made a covenant together. "The wealth of the +world," said Ciaran son of the wright, "be in great +Saigir." "Knowledge and dignity incorruptible be in +Cluain maccu Nois," said Ciaran of Saigir.</p> +<br /> + +<h4>XLIX. THE DEATH OF CIARAN</h4> +<p> +<b>38.</b> The soul of Ciaran was not more than seven +months in this town before he went to heaven, on the +ninth day of September. When Ciaran knew that the +day of his death was drawing nigh, he made a prophecy +with great sorrow. He said that great would be the<span class="page"><a name="page94" id="page94"></a>[page 94]</span> +persecution of his city from evil men towards the end of +the world. "What then shall we do in the time of that +crime?" said the monks; "is it by thy relics we shall +stay, or shall we go elsewhere?" "Rise," said Ciaran, +"and leave my relics as the bones of a deer are left in +the sun. For it is better for you to live with me in +heaven than to stay here with my relics."</p> +<p> +When the time of his death was near to Saint Ciaran +in the Little Church, in the thirty-third year of his age, +on the fifth of the ides of September as regards the +solar month, on Saturday as regards the day of the +week, on the eighteenth day as regards the moon, he +said, "Let me be carried out to the Little Height," +said he. And when he looked at heaven, and the height +of air above his head, he said, "Awful is this road +upward." "Not for thee is it awful," said the monks. +"Truly, I know not," said he, "any of the commandments +of God which I have transgressed: yet even +David son of Jesse, and Paul the apostle, dreaded this +way."</p> +<p> +Then the stone pillow was taken from him, to ease +him. "Nay," said he, "put it under my shoulder. +<i>Qui enim perseuerauerit usque in finem, hic saluus erit.</i>" +Then angels filled the space between heaven and earth +to receive his soul.</p> +<p> +He was brought afterward into the Little Church, +and he raised his hand and blessed his folk, and said +to the brethren to shut the church upon him till Coemgen +should come from Glenn da Locha.</p> +<br /> + +<h4>L. THE VISIT OF COEMGEN</h4> +<p> +<b>39.</b> When Coemgen came after three days, he received +no full courtesy at first from the clerics, as they were +in great sadness after their head. Said Coemgen to them,<span class="page"><a name="page95" id="page95"></a>[page 95]</span> +"Let a doleful countenance be upon you continually!" +said he. Then fear took hold of the elders, and they +did the will of Coemgen, and opened the Little Church +to him. The spirit of Ciaran went at once to <a name="il36r" id="il36r"></a>heaven,<a href="#il36"><sup>36</sup></a> +and he returned again into his body to converse with +Coemgen, and welcomed him. From one canonical hour +to the next they were there in converse, and making +a covenant. Thereafter Ciaran blessed Coemgen, and +Coemgen blessed water and made a communion with +Ciaran. And Ciaran gave his bell to Coemgen as a +sign of their league and as a fee for their communion. +That is what is now called the <i>Boban</i> of Coemgen.</p> +<br /> + +<h4>LII. THE ENVY OF THE SAINTS</h4> +<p> +<b>40.</b> The saints of Ireland were envious of Ciaran for +his excellence, and they put their trust in the King of +Heaven that his life might be shortened. So great was +their envy against him that even his comrade Colum Cille +said, "Blessed be God," said he, "Who hath taken +Saint Ciaran. For had he lived to old age, there would +not have been the place of two chariot-horses found in +Ireland that would not have been his."</p> +<br /> + +<h4>LIII. A PANEGYRIC ON CIARAN</h4> +<p> +<b>41.</b> Here then is Ciaran with the eight men whom +I have mentioned, and many thousands of saints besides. +Here are the relics of Paul and Peter, which Benen and +Cumlach left in the hollow tree here. Here are the +relics of the blind boy, the disciple of Peca. Here is +the shrine of the guest Peca, whom a certain devout +man saw borne by angels to the burial of Ciaran. There<span class="page"><a name="page96" id="page96"></a>[page 96]</span> +were three wonders here that night: the guest-house +being without fire, without guest, without prayer, for +Peca was sufficient of fire, and guest, and prayer.</p> +<p> +There is not one to relate completely what God wrought +of signs and wonders for this holy Ciaran; for they are +more than can be told or mentioned. For after the +coming of Christ in the flesh there was not one born +greater in almsgiving and mercy, greater in labour and +fasting and prayer, greater in humility and fervour +of good-will, greater in courtesy and mildness, greater +in care for the Church of God, greater in daily labour +and in nightly vigil.</p> +<p> +He it is who never put tasty food or heady drink into +his body, from the time when he embraced the religious +life. He it is who never drank milk or ale, till a third +of it was water. He it is who never ate bread, till a third +part of sand was mixed with it. He it is who never +slept save with his side on the bare ground. Beneath +his head was never aught save a stone for a pillow. +Next his skin never came flaxen or woollen stuff.</p> +<p> +A man with choice voluntary full offerings to the +Lord, like Abel son of Adam. A man with zealous +entreaties to God, like Enoch son of Jared. A steersman +full-sufficient for the ark of the Church among the +waves of the world, like Noah son of Lamech. A true +pilgrim with strength of faith and belief, like Abraham +son of Terah. A man loving, gentle, forgiving of heart, +like Moses son of Amram. A man patient and steadfast +in enduring suffering and trouble, like suffering Job. +A psalmist full-tuneful, full-delightful to God, like +David son of Jesse. A dwelling of true wisdom and +knowledge like Solomon son of David. A rock immovable +whereon is founded the Church, like Peter the +apostle. A chief universal teacher and a chosen vessel +for proclaiming truth, like Paul the apostle. A man<span class="page"><a name="page97" id="page97"></a>[page 97]</span> +full of the grace of the Holy Spirit and of chastity, like +John the breast-fosterling.</p> +<p> +A man full of likeness in many ways to Jesus Christ +the Head of all things. For this man made wine of +water for his folk and his guests in this city, as Jesus +made choice wine of water at the feast of Cana of +Galilee. This man is called "son of the wright," as +Christ is called "Son of the wright" in the Gospel (<i>hic +est Filius fabri</i>, that is, of Joseph). Thirty-three years +in the age of this man, as there are thirty-three years in +the age of Christ. This man arose after three days in his +bed in Cluain to converse with and to comfort Coemgen, +as Christ arose after three days from the grave in +Jerusalem, to comfort and strengthen His mother and +His disciples.</p> +<p> +So for these good things, and for many others, is his +soul among the folk of heaven. His remains and relics +are here with honour and renown, with daily wonders +and miracles. And though great is his honour just now +in this manner, greater shall be his honour in the holy +incorruptible union of his body and his soul in the +great assembly of Judgment, when Saint Ciaran shall +be judge of the fruit of his labour along with Christ +Whom he served. So shall he be in the great assembly, +in the unity of holy fathers and prophets, in the unity +of apostles and disciples of the Saviour Jesus Christ, +in the unity of the nine grades of angels that have transgressed +not, in the unity of the Godhead and Manhood +of the Son of God, in the unity nobler than every other +unity, the Unity of the Holy Trinity, Father, Son, and +Holy Spirit.</p> +<p> +I beseech the mercy of the Lofty Omnipotent God, +by the intercession of Saint Ciaran, that we may reach +that unity. May we dwell there, <i>in saecula saeculorum!</i></p> + +<br /> + <hr class="medium" /> +<br /> +<span class="page"><a name="page98" id="page98"></a>[page 98]</span> +<br /><br /><a name="annot" id="annot"></a> +<h2>ANNOTATIONS TO THE FOREGOING LIVES</h2> + +<h4>I. THE HOMILETIC INTRODUCTION (VG)</h4> +<p> +The three Latin lives plunge <i>in medias res</i> at the +beginning; but VG prefixes an introduction borrowed +from a Homily on <i>Charity</i>. The Irish text of this +homily, with the original Latin, will be found printed +from the fifteenth-century MS. called <i>Leabhar Breac</i> +("The speckled book") in Atkinson's <i>Passions and +Homilies</i> (Dublin 1887). The text announced by the +preacher is clearly suggested by incident XXII. It +has already been shown in the Introduction, that this +Life, with its homiletic preface, was a sermon written +to be preached or read on the festival of the saint +(9th September) at Clonmacnois.</p> +<p> +The keynote of the Irish homily is struck in this +first section. It is the work of some scholar of Clonmacnois, +with a warm enthusiasm for the dignity of his +<i>alma mater</i>. The sermon is as much a eulogy of Clonmacnois +as of Ciaran. In the preacher's view, Clonmacnois +is the chief and central church of Ireland, and +the source of all ecclesiastical discipline in the country. +Its founder excelled his fellow-saints as the sun excels +the stars (§ 2). His pre-eminence was recognised by +angels, who relieved him of labour when his turn came +(§ 13): and on several occasions Findian showed a like +favouritism (§§ 18, 20, <i>a</i>, <i>d</i>, 23). Clonmacnois was +superior to the rival house at Birr (§ 20 <i>b</i>); and possessed +in the hide of the Dun Cow an infallible passport to +heaven (§ 20 <i>c</i>). The vision of the tree seen by Enda<span class="page"><a name="page99" id="page99"></a>[page 99]</span> +and by Ciaran prophesied the pre-eminence of Clonmacnois +(§ 24). The other saints were envious of his +renown and of the glory of his monastery (§ 40).</p> +<p> +<i><b>The Hymn of Colum Cille.</b></i>—Following the usual +practice of Irish prose literary composition, the homilist +intersperses his work throughout with verse extracts, +appealed to as the authority for the various statements +which he has occasion to make. In the present section +he draws upon a hymn made by Colum Cille in honour +of Ciaran. To this hymn, and to its surviving fragments, +we shall return in commenting upon incident LI, +where the composition of the hymn is alluded to.</p> +<p> +<i><b>The Ante-natal Prophecies.</b></i>—Patrick is said also to +have prophesied the advent of Senan (LL, 1845<a name="an1r" id="an1r"></a>)<a href="#an1"><sup>1</sup></a> and of +Alban (CS, 505); and Becc mac De that of Brenainn +(LL, 3343). But the parallels drawn between the Life +of Ciaran and that of Christ have made such prophecies +especially appropriate in the present case.</p> +<p> +The prophecy of Saint Patrick took place under the +following circumstances (VTP, p. 84 ff.<a name="an2r" id="an2r"></a>).<a href="#an2"><sup>2</sup></a> The leper +whom, in accordance with a custom frequent in early +Irish monasticism, Patrick is said to have maintained—partly +for charity and partly for self-abasement—departed +from Patrick when the latter was on the holy +mountain of Cruachan Aigli (Croagh Patrick, Co. +Mayo). He made his way to the then empty site of<span class="page"><a name="page100" id="page100"></a>[page 100]</span> +Clonmacnois, and sat in the split trunk of a hollow elm +tree. A stranger made his appearance, and the leper, +having assured himself that he was a Christian, requested +him to uproot a bundle of rushes and to give him in a +clean vessel of the water that would burst forth. Then +the leper begged of the stranger to bring tools for digging, +and to bury him there; and he was the first dead +man to be buried in Clonmacnois. Now after this had +taken place, the nephew of Patrick, Bishop Muinis, +chanced to be benighted on the same spot, when returning +from a mission to Rome on which the apostle had +sent him. There were angels hovering over the leper's +grave, and thus Muinis recognised it as the burial-place +of a man of God. He deposited the relics which he was +bearing back from Rome, for the night, in the hollow +elm; but he found in the morning that the tree had +closed upon them, and that they could not be recovered. +In sorrow for their loss, he related the event to Patrick, +and for his comfort he was told that a Son of Life—to +wit Ciaran, son of the wright—was destined to come +thither, and that he would need the relics. These relics +are mentioned in VG 41, though "Benen and Cumlach" +[the leper] are there said to have left them, not Muinis. +From this reference we learn that they were attributed +to Saints Peter and Paul.</p> +<p> +It is quite clear that this curious story has reached +us in a fragmentary and expurgated form, and that if +we had the whole narrative before us it would afford +us an indication that Clonmacnois was the site of an +earlier, Pagan, sanctuary. It will most probably be +found to be an invariable rule that the early Christian +establishments in Ireland occupy the sites of Pagan +sanctuaries; the monastery having been founded to +re-consecrate the holy place to the True Faith. The +hollow elm was doubtless a sacred tree; the well which<span class="page"><a name="page101" id="page101"></a>[page 101]</span> +miraculously burst forth was a sacred well: the buried +leper may have been a foundation sacrifice, like Oran +on Iona. The old pre-Christian name of the site is +suggestive—<i>Ard Tiprat</i>, "the high place of the [holy] +well." By no stretch of language can the site of Clonmacnois +be called physically high; as in the stanza +quoted in VG 30, the word <i>Ard</i> must be used in the +sense of distinguished, eminent, or sacred.</p> +<p> +Of the prophecy attributed to Brigit there appears +to be no record in any of her numerous <i>Lives</i>: nor +can I identify with certainty the story of "the fire +and the angel." There were "Crosses of Brigit" at +<a name="an3r" id="an3r"></a>Armagh;<a href="#an3"><sup>3</sup></a> but as there were probably many other +crosses throughout the country dedicated to this popular +saint we cannot infer that Armagh was the scene of the +prophecy.</p> +<p> +Becc mac De was chief soothsayer to King Diarmait +mac Cerrbeil. Very little is certainly known of him; +most of the traditions relating to him consist of tales +of his remarkable gift of foretelling the future—tales +similar to those related of the Covenanter Alexander +Peden in Scotland, or of the seventeenth-century Mayo +peasant Red Brian <a name="an4r" id="an4r"></a>Carabine.<a href="#an4"><sup>4</sup></a> He died in or about +the year A.D. 555 (the annalists waver between 552 +and 557); and the <i>Annals of Clonmacnois</i> tell us that +he began to prophesy in 550. As Ciaran is said to have +died in 548, the statement that Becc mac De foretold +his coming is anachronistic. The prophecy here +attributed to him does not appear in the list of prognostications +attributed to him (given in the MS. Harleian +5280, British Museum, edited in <i>Zeitschrift für</i><span class="page"><a name="page102" id="page102"></a>[page 102]</span> +<i>Celtische Philologie</i>, ix, 169), or in <i>Leabhar Breac</i>, p. 260, +where some further particulars about him are given.</p> +<p> +I have ventured to emend the passage regarding Becc +mac De slightly, restoring the verse form which the +prophecy seems to have had originally. As it appears +in the <i>Lismore Lives</i> printed text it is given in prose; +an insignificant transposition of the words, and the +taking of the word <i>andsin</i> out of the inverted commas +is all that is <a name="an5r" id="an5r"></a>necessary.<a href="#an5"><sup>5</sup></a> In the rendering in the text +an attempt is made to reproduce to some extent the +elaboration of alliteration, but the end-rhymes and the +vowel-assonances cannot be imitated without sacrificing +the sense. The metre resembles that known as <i>mibhasc</i> +(four-syllable and six-syllable lines alternating, but with +trisyllabic rhyme in the short lines).</p> +<p> +The person to whom Colum Cille uttered his prophecy +was Aed mac Brenainn, Prince of Tethba (Teffia), the +region comprising various baronies in the modern Co. +Westmeath and part of Co. Longford. This Aed gave +Dermag (Durrow) to Colum Cille a few years before the +latter's departure for Scotland. There is, however, no +record of the prophecy in the lives of Colum Cille; probably +his visit to Clonmacnois from Durrow is in the +writer's mind. Ard Abla, identified by O'Donovan with +Lissardowlin, Co. Longford, was in the territory of +Tethba. The Lismore scribe has written the name +of Aed's father incorrectly (Brandub); the correction +("or Brenainn") is a marginal note.</p><br /> + + +<span class="page"><a name="page103" id="page103"></a>[page 103]</span> +<h4>II. THE ORIGIN AND BIRTH OF CIARAN: THE WIZARD'S +PROPHECIES (LA, LB, LC, VG)</h4> +<p> +<i><b>The Pedigree</b></i> (VG).—The pedigree in VG traces +Ciaran's descent from Tigernmas, fabled to have reigned +in Tara 3580-3657 <i>Anno Mundi</i> (1620-1543 B.C.<a name="an6r" id="an6r"></a>).<a href="#an6"><sup>6</sup></a> +Through Tigernmas the line is traced to Mil of Spain, +the eponymous ancestor of the "Milesians," or Celtic-speaking +inhabitants of Ireland.</p> +<p> +There is another pedigree, totally different, which +connects the saint, not with the Tara kings, but with +those of the Ulaid or Ulster folk, through the dethroned +Fergus who figures so prominently in the epic tale +<i>Táin Bó Cualnge</i>. This pedigree appears in the <i>Book +of Leinster</i> (facsimile, pp. 348, 349) and <i>Leabhar Breac</i> +(facsimile, p. 16), the Bodleian MS. Rawlinson B 506, +p. 154 <i>d</i>, and in the MS. in Marsh's Library containing +LA, at the foot of the column where LA begins; with +an added note stating that Ciaran was "of the true +Ultonains of Emain": its authenticity is adopted by +Keating (I.T.S. edition, vol. iii, p. 48). Correcting one +copy with another this genealogy runs as follows—</p> + +<table width="90%" align="center" summary="the genealogy of Ciaran"> +<tr> + <td class="note" valign="top" width="33%"> +<span class="gen">Ciaran</span> son of<br /> +<span class="gen">Beodan</span> son of<br /> +<span class="gen">Bolcan</span> son of<br /> +<span class="gen">Linned</span> son of<br /> +<span class="gen">Corc</span> son of<br /> +<span class="gen">Daig</span> son of<br /> +<span class="gen">Cunneda</span> son of<br /> +<span class="gen">Cass</span>son of<br /> +<span class="gen">Froech</span> son of<br /> +</td> +<td class="note" valign="top" width="33%"> +<span class="gen">Coscrach</span> son of<br /> +<span class="gen">Mesinsuad</span> son of<br /> +<span class="gen">Mesinsulad</span> son of<br /> +<span class="gen">Erce</span> son of<br /> +<span class="gen">Erc (or Oscar)</span> son of<br /> +<span class="gen">Mechon</span> son of<br /> +<span class="gen">Nechtan</span> son of<br /> +<span class="gen">Aed Corb</span> son of<br /> +<span class="gen">Aed Gnoe</span> son of<br /> +</td> + <td class="note" valign="top" width="33%"> +<span class="gen">Aislithe</span> son of<br /> +<span class="gen">Modruad</span> son of<br /> +<span class="gen">Follomain</span> son of<br /> +<span class="gen">Deoda</span> son of<br /> +<span class="gen">Eochaid</span> son of<br /> +<span class="gen">Corc</span> son of<br /> +<span class="gen">Fergus</span> son of<br /> +<span class="gen">Ros</span> son of<br /> +<span class="gen">Rudraige</span><br /> + </td> +</tr> +</table> +<p> +Thus both genealogies claim a royal descent for the +saint. This is an instance of a widespread policy, of +which many traces are to be found in the old Irish <span class="page"><a name="page104" id="page104"></a>[page 104]</span> +Genealogies. The whole country was divided into +territories of different clans, under which were subordinate +and tributary septs. The latter bore the chief +burden of taxation; and they were for the greater part +composed of descendants of the aboriginal pre-Celtic +tribes, who had been reduced to vassalage on the coming +of the Celtic-speaking invaders (about the third or +fourth century B.C.). When a tributary sept became +strong enough to resist the pressure of these imposts, +exemption was claimed by a sort of legal fiction, by +which they were genealogically affiliated to the ruling +sept. This practice led to the fabrication of spurious +links, and even of whole pedigrees.</p> +<p> +In point of fact several indications show that Ciaran +belonged to a tributary sept, and was of pre-Celtic +blood. These tributary septs were distinguished from +their Celtic conquerors by social organisation, racial +character, and probably still to some extent by religion +and language. They had much the same position as +the <i>perioeci</i> in ancient Sparta. The following are the +evidences of his pre-Celtic nationality—</p> +<p> +(<i><b>a</b></i>) The tribal names of his parents (Latharna, Glasraige). +There are two forms of tribal names in ancient +Ireland; those consisting of two words, and those +consisting of one. The first are in such formulae as +"tribe of NN," "seed of NN" or the like—NN being +the name of a more or less legendary ancestor. The +second are either simple names which cannot be analysed, +or else are derived from an ancestral name by adding +the suffix <i>-rige</i> or <i>-raige</i>. As a rule the names consisting +of one word only are fundamentally pre-Celtic, or denote +pre-Celtic septs, though in many cases they have been +fitted with Celticising genealogies.</p> +<p> +(<i><b>b</b></i>) The names of Ciaran himself and his brothers, +and of one of his sisters. Donnan, Ciaran, Odran,<span class="page"><a name="page105" id="page105"></a>[page 105]</span> +Cronan are all diminutives founded upon colours—the +little brown, black, grey, and tawny one. These indicate +that the family was dark complexioned, which would +also accord with a pre-Celtic origin. The Celts were +fair, their predecessors dark. One of the sisters was +called Pata, with an initial P. This is impossible in a +Gaelic name.</p> +<p> +(<i><b>c</b></i>) The subordinate position of Ciaran's father, and +his liability to taxation. In the <i>Book of Leinster</i> and, in +part, in <i>Leabhar Breac</i>, after the genealogy, we read +"He [<i>i.e.</i> Ciaran] was of one of the seven clans of the +Latharna of Molt. His father was originally in slavery +in Britain; he went thereafter to Ireland to Cenel +Conaill [north of Co. Donegal], and after that to <a name="an7r" id="an7r"></a>Connacht<a href="#an7"><sup>7</sup></a> +to avoid a heavy tax, so that Ciaran was born +at Raith Cremthainn in Mag Ai." LA describes Ciaran's +father as "a rich man," and certainly the family seems +to have been comfortably provided with cattle, the +chief wealth of their time. In reference to his father's +trade Ciaran is regularly called <i>mac in tsáir</i>, "son of +the wright." The Rabelaisian extravaganza called +<i>Imtheacht na Tromdhaimhe</i> ("The Adventures of the +Burdensome Company") introduces Ciaran as himself +practising smith's <a name="an8r" id="an8r"></a>craft;<a href="#an8"><sup>8</sup></a> but no importance can be +attached to so irresponsible a production. Analogous +in this respect are the references to our saint in <i>The +Adventures of Léithin</i><a name="an9r" id="an9r"></a>,<a href="#an9"><sup>9</sup></a> which also introduces Ciaran and +his monks; but as Dr. Hyde points out in his edition, +these are merely a kind of framework for the legend, +and the story, though in itself extremely curious and +interesting, tells us nothing about either Ciaran or<span class="page"><a name="page106" id="page106"></a>[page 106]</span> +Clonmacnois.</p> +<p> +(<i><b>d</b></i>) The fact, specially mentioned in LA, that Ciaran +was reared by his parents, not put out to fosterage as +would have been done had he been of gentle birth.</p> +<p> +(<i><b>e</b></i>) The pre-eminent position of Ciaran's mother in +the home. The pre-Celtic tribesmen of Ireland, like +their Pictish kinsmen in Scotland, were organised on +the system of mother-right, in which property and +descent and kinship are all traced through the maternal +side of the ancestry. Throughout the <i>Lives</i>, Beoit is a +cypher: the house and its contents and appurtenances +are almost invariably treated as Darerca's property. +Matriarchate usually implies exogamy, a man choosing +his wife from a sept differing from his own; and the +children are related to the mother's, not the father's +kin. The male responsible for the education of the +child is not so much the father as the maternal uncle. +The law of exogamy was strictly followed in the case +before us. Beoit comes from north-east Ulster; Darerca +belonged to a family which drew its origin from the +south-east of the present county Kerry, though she +seems to have settled in Cenel Fiachach at the time +when Beoit met her. Incidents VIII and X of Ciaran's +Life are laid in that territory, which falls in with a tradition, +presently to be noted, that the dwelling-place of +the family of the saint was not Raith Cremthainn, +but the place where the parents had first met—which +would be an instance of the husband dwelling with the +wife's people, as is frequent under the matriarchate. +The Celtic authors of the <i>Lives</i> have transferred the +kinship of the son to the father's clan, in accordance +with their own social system; but an older tradition +has left an unmistakable trace in the confusion of the +relationships of "father" and "uncle" in LA, §§ 9, 10.</p> +<p> +It is possible that the prominence of the mother in <span class="page"><a name="page107" id="page107"></a>[page 107]</span> +the household, and Ciaran's birth away from his ancestral +home as the result of a taxation, are specially emphasised +because they offer obvious parallels with the +Gospel story. The character of Darerca is, however, +by no means idealised, as we might have expected it +to be, had this been the chief purpose of the narrator.</p> +<p> +<i><b>The Parents of Ciaran, their Names and Origins.</b></i>—The +name of Ciaran's father is variously Latinised +in the Latin Lives. The Irish lives call him Beoit, +a name analysed in the <i>Book of Leinster</i>, p. 349, into +<i>Beo-n-Aed</i>, which would mean something like "Living +Fire." The <i>-n-</i> is inserted, according to a law of Old +Irish accidence, because <i>áed</i>, "fire," is a neuter word. +Thus arises the Latin form <i>Beonnadus</i>. By metathesis +the name further becomes transformed to <i>Beodan</i> or +<i>Beoan</i>. The <i>Latharna</i> were the people who dwelt +around the site of the modern town of <i>Larne</i>, which +preserves their name; Mag Molt ("the plain of +wethers") is probably the plain surrounding the town. +The <i>Aradenses</i>, to whom LB ascribes the origin of Beoit, +were the people known in Irish record as <i>Dal n-Araide</i>, +the pre-Celtic people of the region now called Antrim.</p> +<p> +Dar-erca, "daughter of brightness" or "of the +sky," was a common female name in ancient Ireland. +The Glasraige to whom she belonged was a tribe with +divisions scattered in various parts of Ireland. Irluachra +was south-east Kerry with adjoining parts of Cork and +Limerick. Of her poet grandfather Glas nothing is known.</p> +<p> +It would perhaps be too far-fetched to see a hint +at a mythological element in the traditions of Ciaran +in the signification of his parents' names. Indeed, +considering the <i>Tendenz</i> of the Ciaran <i>Lives</i>, it is +remarkable that there is no supernormal element in the +account of the birth of this particular saint; supernatural<span class="page"><a name="page108" id="page108"></a>[page 108]</span> +births are almost a commonplace in Irish saints' +lives as a rule.</p> +<p> +The saint's own name is regularly spelt with an initial +K or Q in the Latin texts, doubtless because Latin <i>c</i> +was pronounced as <i>s</i> before <i>e</i> and <i>i</i> in mediaeval Ireland.</p> +<p> +The <i>Annals of Clonmacnois</i> preserves for us a totally +different tradition of the origin and upbringing of the +saint. Modernising the haphazard spelling and punctuation +of the seventeenth-century English translation +(the original Irish of this valuable book is lost), we +may note what it tells us. "His father's name was +Beoit, a Connacht man (<i>sic</i>) and a carpenter. His +mother Darerca, of the issue of Corc mac Fergusa mic +Roig of the Clanna Rudraige. He in his childhood +lived with his father and mother in 'Templevickinloyhe' +[wherever that may have been] in Cenel Fiachach; +until a thief of the country of Ui Failge stole the +one cow they had, which, being found, he forsook together +with his father and mother the said place of the stealth +[= theft], fearing of further inconvenience." Here +note: (<b>1</b>) that Darerca is given the ancestry attributed +in the <i>Book of Leinster</i> pedigree to Beoit, thus hinting +at an originally <i>matrilinear</i> form of the official pedigree: +(<b>2</b>) that the settlement of the family in Cenel Fiachach, +<i>i.e.</i> the place of Darerca's dwelling, is definitely stated; +(<b>3</b>) that the migration of the family does not take place +till after Ciaran's birth; (<b>4</b>) that a totally different reason +is assigned for the migration; (<b>5</b>) that incident X of the +<i>Lives</i> is directly referred to; (<b>6</b>) that we hear nothing +in this passage about the rest of the numerous family +of Beoit; and (<b>7</b>) that the family is poor, having but +one cow.</p> +<p> +Cenel Fiachach (the clan of Fiachu) occupied a territory +covering parts of the present counties of Westmeath +and King's Co. VG erroneously writes this Cenel<span class="page"><a name="page109" id="page109"></a>[page 109]</span> +Fiachrach, which occupied a territory of the modern +Co. Sligo. <i>See</i> further, p. 171.</p> +<p> +<i><b>The Princes.</b></i>—Unfortunately Ainmire mac Colgain, +lord of Ui Neill, and Cremthann, a chieftain of Connacht, +are not otherwise known; we cannot therefore test the +chronological truth of this part of the story. Ainmire +reappears as an oppressor in the life of Aed (VSH, +ii, 295). LA anachronistically confuses this Ainmire +with Ainmire mac Setna, King of Tara, A.D. 564-566.</p> +<p> +It is noteworthy that VG calls Cremthann "King of +Ireland." This is in accordance with the fact that the +dynasty which united Ireland under the suzerainty of +the King of Tara was of Connacht <a name="an10r" id="an10r"></a>origin.<a href="#an10"><sup>10</sup></a></p> +<p> +<i><b>The Wizard's Prophecy.</b></i>—The phrase "the noise of a +chariot under a king" is a stock formula in this connexion; +compare, with Stokes, <i>Vita Sancti Aedui</i> in +Rees' <i>Lives of Cambro-British Saints</i>, p. 233 (also +VSH, ii, 295). With the incident compare the story +of the druid rising to welcome the parents of Saint +Senan, and when ridiculed for thus showing honour to +peasants explaining that it was to their unborn child +that he was paying honour (LL, 1875). Observe that +in both tales the druid is <i>mocked</i>. This touch doubtless +belongs to the Christian chronicler, taking the opportunity +of putting the minister of the rival creed in an +invidious position.</p> +<p> +<i><b>Deacon Iustus</b></i>, according to VTP (p. 104) and Tirechan's +<i>Collections regarding Saint Patrick</i> (edited in +VTP, see pp. 305, 318) was consecrated by Saint Patrick, +who left with him his ritual book and his office of +baptism, in Fidarta (Fuerty, Co. Roscommon). It was +in his old age that he baptized Ciaran, out of Patrick's<span class="page"><a name="page110" id="page110"></a>[page 110]</span> +book—he was, indeed, according to the documents +quoted, no less than 140 years of age. The glossators +of the <i>Martyrology of Oengus</i> (Henry Bradshaw Society +edition, p. 128) confuse him with Euthymius, the +deacon, martyred at Alexandria. The play on words ("it +were fitting that the <i>just one</i> should be baptized by a <i>Just +One</i>") is lost in the Irish version, whence Plummer (VSH, +i, p. xlix) infers that this document is a translation +from a Latin original: but the fact proves nothing +more than that the author of VG borrowed <i>this particular +incident</i>, as he borrowed his preface, from a Latin +writing. All these Lives are patchworks, and their +component elements are of very different origins and +dates.</p> +<p> +<i><b>The date of Ciaran's birth</b></i> was 25 February, A.D. 515. +The <i>Annals of Ulster</i> says 511, or "according to another +book," 516. The <i>Annals of Clonmacnois</i> has the correct +date, 515.</p> +<p> +<i><b>The Geographical Names in this Incident.</b>—Temoria</i> +(LA) is Tara (Irish <i>Teamair</i>), Co. Meath, the site of +the dwelling of the Kings of Ireland. <i>Midhe</i> (LA) +means the province of Meath; LA is, however, in error +in placing the Latronenses therein. The <i>Connachta</i> are +the people who give their name to the province of +Connacht. <i>Mag Ai</i>, variously spelt, is the central plain +of Co. Roscommon; <i>Raith Cremthainn</i> ("the fort of +Cremthann") was somewhere upon it, presumably +near the royal establishment of Rathcroghan, but the +exact site is unknown. <i>Isel Chiarain</i> (VG), a place +reappearing later in the Life, is unknown, but doubtless +it was close to Clonmacnois. <i>Cluain maccu Nois</i>, the +"Meadow of the Descendants of Nos," now Clonmacnois, +stands on the right bank of the Shannon about twelve +miles below Athlone. Extensive remains of the monastery +founded by Ciaran are still to be seen there. As for<span class="page"><a name="page111" id="page111"></a>[page 111]</span> +<i>Tech meic in tSaeir</i>, "the house of the wright's son," we +might have inferred that this place was also somewhere +near or in Clonmacnois; but a note among the glosses +of the <i>Martyrology of Oengus</i> (under 9th September) +says that it was "in the house of the son of the wright" +that Ciaran was <i>brought up</i>. It is therefore to be identified +with the mysterious place corruptly spelt "Templevickinloyhe" +(church of the son of the ——?) in the +extract from the <i>Annals of Clonmacnois</i> printed <a name="an11r" id="an11r"></a>above.<a href="#an11"><sup>11</sup></a></p> +<p> +<i><b>The Verses in this Section of VG.</b></i>—The epigram on +Ciaran's parents is found in many MSS. The rendering +here given expresses the sense and reproduces the +rhythm of the stanza, but does not attempt to copy +the metre in every detail. This is known as <i>cro cummaisc +etir casbairdne ocus lethrannaigecht</i>, and consists +of seven-syllable lines with trisyllabic rhymes, alternating +with five-syllable lines having monosyllabic +rhymes. Literally translated the sense would run, +"Darerca my mother / she was not a bad woman // +Beoit the wright my father / of the Latharna of Molt."</p> +<p> +The second stanza is misplaced, and should properly +have been inserted in the following paragraph. Its +metre is <i>ae freslige</i>—seven-syllable lines in a quatrain, +rhyming <i>abab</i>: <i>a</i> being trisyllabic, <i>b</i> dissyllabic rhymes. +The stanza is obscure and probably corrupt; so far as +it can be rendered at all, the literal translation is: "He +healed the steed of Oengus / when he was in a swathe, +in a cradle // there was given … / from God this +miracle to Ciaran."</p><br /> + +<span class="page"><a name="page112" id="page112"></a>[page 112]</span> +<h4>III. HOW CIARAN RAISED THE STEED OF OENGUS +FROM DEATH (LA, LB, LC, VG)</h4> +<p> +<i><b>The Four Versions.</b></i>—This incident is told in all four +lives, and it is instructive to note the differences of +detail which they display. In LA Oengus goes to +fetch Ciaran, after consulting with his friends. In LB +he sends for him. In LC he goes to him, and in VG +Ciaran comes without being fetched. The stanza +interpolated in the preceding section of VG introduces +us to another variant of the tradition, in which Ciaran +was a swaddled infant when the miracle was wrought. +In LB the incident is given a homiletic turn, by being +told to illustrate the saint's care for animals.</p> +<p> +<i><b>Parallels.</b></i>—A similar but not identical miracle is +attributed to Saint Patrick (VTP, 228; LL, 565). Here +the saint resuscitates horses with holy water; but in +this case the saint's own curse had originally caused the +horses' deaths, because they grazed in his churchyard. +Saint Lasrian also restored a horse to life (CS, 796).</p> +<p> +<i><b>Tir na Gabrai</b></i> ("the land of the horse") is unknown, +though it presumably was near Raith Cremthainn. The +story was probably told to account for the name of the +field. It has been noticed that the Latin Lives are less +rich in details as to names of places and people than +the Irish Life. This is an indication of a later tradition, +when the recollection of names had become vague, or, +rather, when names which had been of interest to their +contemporaries had ceased to rouse such feelings.</p> +<br /> + +<h4>IV. HOW CIARAN TURNED WATER INTO HONEY (LA, +LB, LC, VG)</h4> +<p> +One of the numerous imitations of the story of the +Miracle of Cana. Compare incident XLIV. An identical +story is told of Saint Patrick (LL, 108). Note the<span class="page"><a name="page113" id="page113"></a>[page 113]</span> +variety of reasons given for sending the honey to Iustus.</p> +<br /> + +<h4>V. HOW CIARAN WAS DELIVERED FROM A HOUND +(LA, LB, LC, VG)</h4> +<p> +<i><b>Parallels.</b></i>—The same story is told of Saint Patrick, +in Colgan's <i>Tertia Vita</i>, cap. xxxi, <i>Septima Vita</i>, I, cap. +xlvii. Patrick likewise quoted the verse <i>Ne tradas +bestiis animus confitentes tibi</i> (Ps. lxiv, [Vulgate lxiii] 19).</p> +<p> +<i><b>The Fate of the Hound.</b></i>—This varies in the different +versions. In the Patrick story just quoted it was struck +immovable, as a stone. In LA it thrusts its head <i>in +circo uituli</i>, which I have rendered conjecturally as the +context seems to require, but I can find no information +as to the exact nature of this adjunct to the cattle-stall. +Du Cange gives <i>arcus sellae equestris</i> as one of the +meanings of <i>circus</i>.</p> +<p> +LB and LC, which have many points of affinity, are +in this incident almost word for word identical. They +agree in saying that the men setting on the hound were +spurred (<i>uexati</i>) by an evil spirit. The misplacing of +this incident in LB is probably due to a transposition +of the leaves of the exemplar from which it was copied.</p> +<br /> + +<h4>VI. HOW CIARAN AND HIS INSTRUCTOR CONVERSED, +THOUGH DISTANT FROM ONE ANOTHER (LA, VG)</h4> +<p> +<i><b>Topography of the Story.</b></i>—Assuming that Raith +Cremthainn was somewhere near Rathcroghan, the +distance between this and Fuerty would be about +fourteen miles. There is no indication on the Ordnance +map of any rock that can be identified with the cross-bearing +stone on which Ciaran used to sit, though +it clearly was a landmark well known to the author of<span class="page"><a name="page114" id="page114"></a>[page 114]</span> +LA. (<i>Pacé</i> LA, Rathcroghan is <i>north</i> of Fuerty.)</p> +<p> +<i><b>Parallels.</b></i>—The closest parallel is the story of Brigit, +who heard a Mass that was being celebrated in Rome, +though unable to hear a popular tumult close by (TT, +539). Something resembling the action of a wireless +telephone is contemplated, the voices being inaudible +to persons between the speakers. Thus the tales of +saints with preternaturally loud voices are not quite +in point. Colum Cille was heard to read his Psalms +a mile and half away (LL, 828); Brenainn also was +heard at a long distance (LL, 3419). The burlesque +<i>Vision of MacConglinne</i> parodies such voices (ed. +Meyer, pp. 12, 13).</p> +<br /> + +<h4>VII. CIARAN AND THE FOX (VG)</h4> +<p> +<i><b>Parallels.</b></i>—There are endless tales of how saints +pressed wild animals into their service; indeed the first +monastic establishment of Ciaran's elder namesake, +Ciaran of Saigir, consisted of wild animals only: a boar, +a badger, a wolf, and a stag (VSH, i, 219; <i>Silua Gadelica</i>, +i, p. 1 ff.). Moling also kept a number of wild and tame +animals round his monastery—among them a fox, +which, as in the tale before us, attempted to eat a book +(VSH, ii, 201); otherwise, however, the stories differ. +Aed rescued a stag from hunters, and used its horns as +a book-rest (VSH, ii, 296); Coemgen similarly rescued a +boar (VSH, i, 244). So, in Wales, Saint Brynach caused +stags to draw his carriage, and committed his cow to +the charge of a wolf (<i>Cambro-British Saints</i>, pp. 10, +296). Saint Illtyd tamed a stag which he had rescued +from hunters (<i>ibid.</i>, pp. 164, 473).</p> +<p> +<i><b>Herding of Cattle.</b></i>—There is abundant evidence from +the Lives of the saints that the herding of the cattle +while pasturing was an important duty of the children<span class="page"><a name="page115" id="page115"></a>[page 115]</span> +of the household. There was no little risk in this, +owing to the prevalence of wolves.</p> +<p> +<i><b>Reading the Psalms.</b></i>—The Psalms seem to have been +the first subject of instruction given to young students; +LB, 4, indicates that Ciaran's lessons with Iustus did +not go beyond the mere rudiments of learning. There +is in the National Museum, Dublin, a tablet-book +containing six leaves of wax-covered wood, on which +are traced a number of the Psalms in the Vulgate +version; this was most likely a lesson-book such as is +here described. The story evidently grew up around an +actual specimen, that bore injuries, explained as being +the tooth-marks of the fox.</p> +<p> +<i><b>Versions of the Tale.</b></i>—It would appear that this story +was originally an account of how Ciaran and his distant +tutor could communicate, quite independent of incident +VI. It has become awkwardly combined with VI into +a conflate narrative, as is shown by the silence about the +fox in LA. According to the one story, they used their +supernatural "wireless telephone." According to the +other, the fox trotted back and forth with the book. +In the conflate version, it would appear that Iustus +dictated Psalms to Ciaran by "telephone," Ciaran +then wrote them on his tablets, and the fox waited till +he was finished and then carried them for correction +to Iustus. (As is observed in the footnote <i>in loc</i>, p. 73, +we must read "Iustus" for "Ciaran" in the passage +describing the proceedings of the fox).</p> +<p> +<i><b>The Homiletic Pendant.</b></i>—The unexpected homiletic +turn given to this story in VG may perhaps find its +explanation in facts now lost to us; the passage reads +like a side-thrust at some actual person or persons. It +may possibly refer to the act of sacrilege committed by +Toirdelbach ó Briain, in 1073, who carried away from +Clonmacnois the head of Conchobar ó Maeil-Shechlainn;<span class="page"><a name="page116" id="page116"></a>[page 116]</span> +but being attacked by a mysterious disease—imparted +to him, it was said, by a mouse which issued from the +head and ran up under his garment—he was obliged to +return it, with two gold rings by way of compensation. +He did not recover from the disease, however, but died +in 1086 (<i>Annals of Four Masters</i>).</p><br /> + + +<h4>VIII. HOW CIARAN SPOILED HIS MOTHER'S DYE (VG)</h4> +<p> +I have found no parallel to this most remarkable +story. It displays the following noteworthy points—</p> +<p> +<b>1.</b> It belongs to the Ciaran-tradition which places the +home of the family in Cenel Fiachach.</p> +<p> +<b>2.</b> It preserves what has every appearance of being +an authentic tradition of a prohibition against the +presence of males, even of tender years, when dyeing +was being carried <a name="an12r" id="an12r"></a>on.<a href="#an12"><sup>12</sup></a></p> +<p> +<b>3.</b> Most likely the saint's curse—indeed, the whole +association of the tale with Ciaran—is a late importation +into the story: it was probably originally a [Pagan] +tale, told as a warning of what would happen if males +were allowed to be present at the mystery. The different +colours which the garments assumed are perhaps not +without significance; Sullivan, in his introduction to +O'Curry's <i>Manners and Customs</i> (i, p. 405), says "the two +failures … are simply the failures which result from +imperfect fermentation and over-fermentation of the<span class="page"><a name="page117" id="page117"></a>[page 117]</span> +woad-vat."</p> +<p> +<b>4.</b> There is an intentionally droll touch given to the +end of the <i>Märchen</i>.</p> +<p> +<b>5.</b> The independence of parental control which the +youthful Ciaran displays will not escape notice.</p> +<p> +<i><b>The Stanza.</b></i>—This is written in a peculiar metre; two +seven-syllable lines, with trisyllabic rhymes, followed +by two rhyming couplets of five-syllable lines with +monosyllabic rhymes.</p> +<p> +<i><b>Iarcain</b></i> is a word of uncertain meaning: it probably +denotes the waste stuff left behind in the vat.</p> +<br /> + +<h4>IX. HOW CIARAN RESTORED A CALF WHICH A WOLF +HAD DEVOURED (LA, LB, LC, VG)</h4> +<p> +<i><b>Parallels.</b></i>—Practically the same story is told of Abban +(VSH, i, 24; CS, 508) and of Colman (CS, 828). A similar +story is told of Saint Patrick (LL, 91), but it is not quite +identical, inasmuch as here the wolf voluntarily restored +a sheep which it had carried off. Something like this, +however, is indicated in the Latin verse rendering of +the story (No. 2 of the Latin verse fragments at the +end of LB). More nearly parallel is the tale of Brigit +(LL, 1250; CS, 19) who gave bacon which she was cooking +to a hungry dog; it was miraculously replaced. A +converse of this miracle is to be found in the Life of +Ailbe, who first restored two horses killed by lions, and +then miraculously provided a hundred horses for the +lions to devour (CS, 239). Aed gave eight wethers to +as many starving wolves, and they were miraculously +restored to save him from the indignation of his maternal +aunt (VSH, ii, 296). It is obvious, but hypercritical, to +complain that in these artless tales the kindness shown +to the beasts is illogically one-sided!</p> +<p> +<i><b>The Process of Resuscitation.</b></i>—The important point<span class="page"><a name="page118" id="page118"></a>[page 118]</span> +in the tale, though the versions do not all recognise this, +is the collection of the bones of the calf. VG preserves +the essential command to the wolf not to break these. +Colum Cille reconstituted an ox from its bones (LL, +1055). Coemgen gave away to wayfarers the dinner +prepared for the monastic harvestmen, and when the +latter naturally protested, he collected the bones and +re-clothed them with flesh, at the same time turning +water to wine (VSH, i, 238). Aed performed a similar +miracle in the nunnery at Clonmacnois, replacing +Ciaran's dinner which he himself had eaten (VSH, i, 39). +There is here no mention of the bones, but very likely +this has become lost in the process of transmission. +By all these tales we are reminded of the boar Sæhrimnir, +on whose flesh the blessed ones in Valhalla feast +daily—sodden every evening and reconstituted from its +bones every <a name="an13r" id="an13r"></a>morning.<a href="#an13"><sup>13</sup></a> In a Breton folk-tale, <i>La +princesse Troïol</i>, the hero has been burnt by the wiles +of his enemy, but his sorceress fiancée seeks among +the ashes till at last she finds a tiny splinter of bone. +With this she is able to restore her betrothed; without +it she would have been <a name="an14r" id="an14r"></a>powerless.<a href="#an14"><sup>14</sup></a></p> +<p> +Very probably the practice of "secondary interment" +of human bones, which we find so far back as the later +stages of the Palaeolithic age, is based upon the same +belief; that if the bones are preserved, their owner has +a chance of a fresh lease of life.</p> +<p> +There is a curious variant of the story in the Life of +Coemgen. Here the cow is driven home, and Coemgen, +called upon to soothe its lamentations, fetches, not the +bones of the eaten calf, but the culprit wolf, which<span class="page"><a name="page119" id="page119"></a>[page 119]</span> +comes and plays the part of the calf to the satisfaction +of all concerned (VSH, i, 239). It is evident that in this +case there is another element of belief indicated: the +personality of the calf has passed into the wolf which +has devoured it—in fact, the wolf <i>is</i> the calf re-incarnate.</p> +<p> +<i><b>Resurrection of Beasts.</b></i>—Calling dead animals back to +life is a not infrequent incident in the lives of Irish +saints. We have already seen Ciaran resuscitating a +horse. Mo-Chua restored twelve stags (VSH, ii, 188); +but perhaps the most remarkable feat was that of +Moling, who, having watched a wren eating a fly, and +a kestrel eating the wren, revived first the wren +and then the fly (VSH, ii, 200). Saint Brynach's cow +having been slain by a tyrannical king, was restored +to life by the saint (<i>Cambro-British Saints</i>, pp. 11, 297).</p> +<p> +<i><b>The Stanza in VG.</b></i>—The metre is <i>ae freslige</i>. The +rendering in the text is close to the literal sense.</p> +<p> +<i><b>The Ejaculation "Mercy on us"</b></i>—or, more literally, +"mercy come to us." The sentence recording this +habitual ejaculation, in VG, breaks so awkwardly into +the sense of the passage in which it is found, that it +must be regarded as a marginal gloss which has become +incorporated with the text. It has dislodged a sentence +that must have legitimately belonged to the text, +restored in the foregoing translation by conjecture. +Probably the lost sentence, like the intrusive one, +ended with the word <i>trocuire</i>, "mercy," which, indeed, +may have suggested the interpolation; this +might easily have caused the scribe's eye to wander. +An habitual expletive is also attributed to St. Patrick +(<i>modébroth</i>, apparently "My God of Judgment!").</p> +<p> +Here, again, the versions in LB and LC are very +closely akin.</p><br /> + +<span class="page"><a name="page120" id="page120"></a>[page 120]</span> +<h4>X. HOW CIARAN WAS DELIVERED FROM ROBBERS +(LA, LC, VG)</h4> +<p> +<i><b>Parallels.</b></i>—Robbers were smitten with blindness (cf. +Genesis xix. II) by Darerca (CS, 179) and restored on +repentance. The same fate befell a man who endeavoured +to drive Findian from a place where he had settled +(CS, 198). Robbers who attempted to attack Cainnech +(CS, 364, 389; VSH, i, 153), Colman (VSH, i, 264), +and Flannan (CS, 669), were struck motionless. The +story before us is a conflation of the two types of incident, +blindness and paralysis being accumulated on +the robbers. The same accumulation befell a swineherd +who attempted to slay Saint Cadoc (<i>Cambro-British +Saints</i>, pp. 31, 321).</p> +<p> +Note that this incident, like No. VIII, belongs to the +Cenel Fiachach tradition. We have already seen that +it was known to the compiler of the <i>Annals of Clonmacnois</i>, +though he ignores the miraculous element.</p> +<br /> + +<h4>XI.-XIII. HOW CIARAN GAVE CERTAIN GIFTS (LA): +XIV. HOW CIARAN GAVE THE KING'S CAULDRON +TO BEGGARS AND WAS ENSLAVED (LA, LC, VG)</h4> +<p> +These four incidents may be considered together: +they are all variants of one formula.</p> +<p> +<i><b>Parallels.</b></i>—Brigit took "of her father's wealth and +property, whatsoever her hands would find, … to +give to the poor and needy" (LL, 1308). A story is +told in the Life of Aed which is evidently a combination +of our incidents XII and XIII: to the effect that +when ploughing he made a gift of one of his oxen and +of the coulter, and continued to plough without either +(VSH, i, 36).</p> +<p> +The angels grinding for Ciaran reappear in incident +XVIII: this is a frequent type of favour shown to<span class="page"><a name="page121" id="page121"></a>[page 121]</span> +saints. Angels ground for Colum Cille at Clonard (LL, +850), swept out a hearth for Patrick (LL, 121), and +harvested for Ailbe (CS, 241).</p> +<p> +<i><b>Beoit an Uncle.</b></i>—This is an important link between +incidents XII and XIII in LA. Its bearing upon the +question of the origin of Ciaran's family has already +been noticed.</p> +<p> +<i><b>The Oxen ploughing.</b></i>—Incident XIII would be +meaningless if we did not understand from it that at +the time of the formation of the story it was not customary +to use horses in the plough. This is an illustration +of the way in which these documents, unhistorical +though they may be in the main, yet throw occasional +sidelights, which may be accepted as authentic, on +ancient life.</p> +<p> +<i><b>King Furbith.</b></i>—I have not succeeded in tracing this +personage, who reappears in incident XXVII. But the +story of his cauldron is found in the Life of Ciaran of +Saigir (CS, 815), in a rather different form—to the effect +that he deposited his considerable wealth for safe-keeping +with Ciaran, who was already abbot of Clonmacnois. +Ciaran promptly distributed it to the poor. +Furbith was human enough to be annoyed at this breach +of trust, and ordered Ciaran to be summoned before him +in bonds. This done, he addressed him "insultingly," +as the hagiographer puts it, in these words: "Good +abbot, if thou wilt be loosed from bonds, thou must +needs bring me seven white-headed red hornless <a name="an15r" id="an15r"></a>kine:<a href="#an15"><sup>15</sup></a> +and if thou canst not find them, thou shalt pay a penalty +for my treasures which thou hast squandered." Ciaran +undertook to provide the required cattle, "not to escape +these thy bonds, which are a merit unto me, but to set<span class="page"><a name="page122" id="page122"></a>[page 122]</span> +forth the glory of my God"; and therefore he was set +free to obtain them. Another variant of these stories—a +common type, in which the saint gives away the +property of other people in alms, but has his own face +miraculously saved—is illustrated by the tale of +Coemgen, who, when a boy was pasturing sheep. He +gave four of them to beggars, but when the sheep were +led home at night the number was found complete +"so that the servant of Christ should not incur trouble +on account of his exceeding charity" (VSH, i, 235).</p> +<p> +The site of <i>Cluain Cruim</i> (LA) is unknown (perhaps +Clooncrim, Co. Roscommon). The <i>Desi</i> (VG), or Dessi, +were a semi-nomadic pre-Celtic people once established +in the barony of Deece, Co. Meath, but afterwards in +the baronies of Decies in Waterford: both these baronies +still bear their name. A branch of them settled in Wales. +Evidently the donors of the cauldrons which purchased +the freedom of the saint were of the Decies; they are +said to have been Munster folk (the name of the province +is variously spelled).</p> +<br /> + +<h4>XV. HOW CIARAN REPROVED HIS MOTHER (LA, LC)</h4> +<p> +I have found no parallel to this story; it contains no +miraculous element, and may quite possibly be at least +founded on fact. Its chief importance is the prominence +given to the <i>materfamilias</i>.</p> +<br /> + +<h4>XVI. THE BREAKING OF THE CARRIAGE-AXLE (LA, LC)</h4> +<p> +Unlike LA, LC seems to imply that the injury to the +axle was not repaired. This would be parallel to the +story of Aed, who, when his carriage met with a similar +mishap, was able to continue his journey on one wheel +only (CS, 336; VSH, i, 36).</p><br /> + +<span class="page"><a name="page123" id="page123"></a>[page 123]</span> +<h4>XVII. HOW CIARAN WENT WITH HIS COW TO THE +SCHOOL OF FINDIAN (LA, LB, LC, VG)</h4> +<p> +<i><b>The blessing of the Cow.</b></i>—In this story we again note +the prominence of the <i>materfamilias</i>: it is she who in +most of the versions withholds the desired boon. Note +how LB endeavours to tone down the disobedience of +the saint by making the cow follow him of her own +accord, or, rather, upon a direct divine command. The +<i>Annals of Clonmacnois</i> presents the story in a similar +form: "He earnestly entreated his parents that they +would please to give him the cow [which had been stolen +and recovered; <i>ante</i>, p. 108], that he might go to school +to Clonard to Bishop Finnan, where Saint Colum Cille +… and divers others were at school: which his parents +denied: whereupon he resolved to go thither as poor +as he was, without any maintenance in the world. The +cow followed him thither with her calf; and being more +given to the cause of his learning than to the keeping +of the cows, having none to keep the calf from the cow, +[he] did but draw a strick of his bat between the calf and +cow. The cow could not thenceforth come no nearer [<i>sic</i>] +the calf than to the strick, nor the calf to the cow, so +as there needed no servant to keep them one from +another but the strick." A totally different version of +the story of the cow is recorded in the glosses to the +<i>Martyrology of Oengus</i> (9th September). Here Ciaran +applied to his <i>father</i>, who, so far from refusing his request, +bade him go through the herd and take whatever beast +would follow him. "The Dun Cow of Ciaran" yielded +to the test. Further, the same cow followed him when +he left Clonard, instead of remaining with Ninned as in +the <i>Lives</i> before us.</p> +<p> +Note how the author of LA has been unable to keep +a very human touch out of his arid record: <i>matri +displicebat, uolebat enim eum secum semper habere</i>. This<span class="page"><a name="page124" id="page124"></a>[page 124]</span> +is our last glimpse of poor Darerca, and it does much +to soften the rather lurid limelight in which our homilists +place her.</p> +<p> +<i><b>The Division of Kine and Calves.</b></i>—This miracle is +one of the most threadbare commonplaces of Irish +hagiographical literature; it is most frequently, as +here, performed by drawing a line on the ground between +the animals with the saint's wonder-working +staff. It is attributed, <i>inter alia</i>, to Senan (LL, 1958), +Fintan (CS, 229), Ailbe (with swine, CS, 240), and Finan +(CS, 305).</p> +<p> +<i><b>A miraculous abundance of milk</b></i> was also given by +kine belonging to Brigit (CS, 44) and to Samthann +(VSH, ii, 255).</p> +<p> +<i><b>The Hide of the Cow.</b></i>—Plummer quotes other illustrations +of such mechanical passports to the Land of the +Blessed (VSH, i, p. xciii). The main purpose of this +whole incident is doubtless to explain the origin of a +precious relic, preserved at Clonmacnois. Its history +is involved in some doubt: it is complicated by the +fact that there exists a well-known manuscript, now +preserved in the library of the Royal Irish Academy, +written at Clonmacnois about A.D. 1100, and called the +<i>Book of the Dun Cow</i>, from the animal of whose hide the +vellum is said to have been made. But whether this +book has any connexion with the Dun Cow of Ciaran +may be considered doubtful. For down to the comparatively +late date at which our homilies were put +together, the hide of Ciaran's Dun was evidently +preserved <i>as a hide</i>, on or under which a dying man +could lie: therefore it cannot have been made into a +book. Yet <i>Imtheacht na Tromdhaimhe</i> (p. 124 of the +printed text) tells us, for what it may be worth, that +Ciaran wrote the great epic tale called <i>Táin Bó Cúalnge</i> +upon the hide of the Dun Cow. There is actually a<span class="page"><a name="page125" id="page125"></a>[page 125]</span> +copy of this tale in the existing book; but the book was +written not long after the time when our homilists were +describing the relic as an unbroken hide. Either there +were two dun cows, or the name of the Manuscript has +arisen from a misunderstanding.</p> +<p> +<i><b>The stanza in VG</b></i> is another example of <i>ae freslige</i> +metre. The literal translation is "Fifty over a hundred +complete / the Dun of Ciaran used to feed, // guests +and lepers / people of the refectory and of the parlour."</p> +<p> +<i><b>The School of Findian.</b></i>—Findian was born in the fifth +century. He went to Tours for study, and afterwards +to Britain; he then felt a desire to continue his studies +in Rome, but an angel bade him return to Ireland +and there continue the work begun by Patrick. After +spending some time with Brigit at Kildare, and establishing +various religious houses, he settled at Cluain +Iraird, in the territory of Ui Neill: now called Clonard, +in Co. Meath. His establishment there became the +chief centre of instruction in Ireland in the early part +of the sixth century. He died in 549, at an advanced +age: indeed, he is traditionally said to have lived 140 +years. Nothing now remains of the monastery, though +there were some ruins a hundred years ago.</p> +<br /> + +<h4>XVIII. THE ANGELS GRIND FOR CIARAN (LA, LC, VG)</h4> +<p> +The angels grinding have already been seen in incident +XIV.</p> +<p> +<i><b>The Stanza in VG.</b></i>—This is in the metre known as +<i>rannaigecht mór</i>, seven syllables with monosyllabic +rhymes, usually <i>abab</i>. The translation adequately +expresses the sense and, approximately, the <a name="an16r" id="an16r"></a>metre.<a href="#an16"><sup>16</sup></a> The +number of saints enumerated is thirteen, not twelve, but +the master, Findian of Clonard, is not counted in the <span class="page"><a name="page126" id="page126"></a>[page 126]</span> +reckoning. The names, the principal monasteries, and +the obits of these saints are as follows—</p> + +<p class="indent3a"> +Findian of Cluain Iraird (Clonard, Co. Meath), 12 December 548.<br /> +Findian of Mag-bile (Moville, Co. Donegal), 12 September 579.<br /> +Colum Cille of Í Choluim Cille (Iona), 9 June 592.<br /> +Colum of Inis Cealtra (Holy Island, Loch Derg), 13 December 549.<br /> +Ciaran of Cluain maccu Nois (Clonmacnois), 9 September 548.<br /> +Cainnech of Achad Bo (Aghaboe, Queen's Co.), 11 October 598.<br /> +Comgall of Beannchor (Bangor, Co. Down), 10 May 552.<br /> +Brenainn of Birra (Birr, King's Co.), 29 November 571.<br /> +Brenainn of Cluain Fearta (Clonfert, King's Co.), 16 May 576.<br /> +Ruadan of Lothra (Lorrha, Co. Tipperary), 15 April 584.<br /> +Ninned of Inis Muighe Saimh (Inismacsaint in Loch Erne), 18 January 5..(?).<br /> +Mo-Bi of Glas Naoidhean (Glasnevin, Co. Dublin) 12 October 544.<br /> +Mo-Laise mac Nad-Fraeich of Daimhinis (Devenish, Loch Erne), 12 September 563.</p> +<br /> + + +<h4>XIX. CIARAN AND THE KING'S DAUGHTER (LA, VG)</h4> +<p> +<i><b>Parallels.</b></i>—Maignenn never would look on a woman, +"lest he should see her guardian devil" (<i>Silua Gadelica</i>, +i, 37). The story has some affinity with the curious +<i>Märchen</i> of the Mill and the Bailiff's Daughter (incident +XXIV). Cuimmin of Connor, in his poem on the characters +of the different Irish saints, spoke thus of Ciaran, +doubtless in reference to this incident: "Holy Ciaran +of Clonmacnois loved humility that he did not abandon +rashly; he never spoke a word that was untrue, he +never looked at a woman from the time when he was +born."</p> +<p> +<i><b>The Stanza in VG.</b></i>—Metre <i>ae freslige</i>. Literally +thus: "With Ciaran read / a girl who was stately with +treasures // and he saw not / her form or her shape or +her make."</p> +<p> +In LA the father of the maiden is king in Tara: in +VG he is king of Cualu, the strip of territory between the +mountains and the sea from Dublin southward to Arklow.</p> +<br /> +<span class="page"><a name="page127" id="page127"></a>[page 127]</span> + +<h4>XX. HOW CIARAN HEALED THE LEPERS (VG)</h4> +<p> +Leprosy, or at least a severe cutaneous disease so +called, was common in ancient Ireland; and there are +numerous stories, some of them extremely disagreeable, +that tell how the saints associated with its victims as +an act of self-abasement. We have already seen how +Patrick was said to have kept a leper. Brigit also +healed lepers by washing (LL, 1620), and Ruadan cleansed +lepers with the water of a spring that he opened miraculously +(VSH, ii, 249). Contrariwise, Munnu never +washed except at Easter after contracting leprosy +(VSH, ii, 237). The miraculous opening of a spring is a +common incident in Irish hagiography; we have already +seen an example, in the annotations to incident I.</p> +<p> +Whitley Stokes points out (LL, note <i>ad loc.</i>) that the +"three waves" poured over the lepers are suggested +by the triple immersion in baptism.</p> +<br /> + +<h4>XXI. CIARAN AND THE STAG (VG)</h4> +<p> +<i><b>Parallels.</b></i>—We have already noted the use of wild +animals by Irish saints. Findian yoked stags to draw +wood (LL, 2552). Patrick kept a tame stag (TT, p. 28, +cap. lxxxii, etc.). In incident XXXVII, Ciaran is +again served by a stag. Cainnech, like Ciaran, made a +book-rest of the horns of a stag (CS, 383), and books +which Colum Cille had lost were restored to him by a +stag (TT, <i>Quinta Vita</i>, p. 407). In the life of Saint +Cadoc we read an incident which combines docile stags +drawing timber and a forgotten book untouched by +rain (<i>Cambro-British Saints</i>, pp. 38, 329).</p> +<p> +For Ciaran's prompt obedience to the summoning +sound of the bell, compare what is told of Cainnech, +who happened to be summoned by the head of the +monastic school when he was writing, and left the letter +O, which at the moment he was tracing, unfinished, to<span class="page"><a name="page128" id="page128"></a>[page 128]</span> +obey the call (VSH, i, 153).</p> +<p> +There is a parallel in incident XXXVI for the book +unwet by rain. Books written by Colum Cille could +not be injured by water (LL, 956). It is perhaps hardly +necessary to infer with Plummer (VSH, i, p. cxxxviii) +that this was a myth of solar origin.</p> +<br /> + +<h4>XXII. THE STORY OF CIARAN'S GOSPEL (LA, VG)</h4> +<p> +This striking anecdote is unique, and probably founded +on an authentic incident. The two versions before us +differ in some respects, as a comparison will show. +The story is told in another form in the <i>Quinta Vita +Columbae</i> (TT, p. 403) to the effect that "Once Saint +Kieranus, whom they call the Son of the Wright, on +being asked, promised Columba that as he was writing +a book of the Holy Gospels, he would write out the +middle part of the book. Columba, in gratitude to him, +said, 'And I,' said he, 'on behalf of God, promise and +foretell that the middle regions of Ireland shall take +their name from thee, and shall bring their taxes or +tribute to thy monastery.'" The same version appears +in O'Donnell's <i>Life of Colum Cille</i> (printed text, p. 128). +Yet another version appears in the glosses to the +<i>Martyrology of Oengus</i> (9th September), according to +which Colum Cille wished to write a gospel-book, but +no one except Ciaran had an exemplar from which to +make the copy. Colum Cille went to Ciaran's cell and +asked for the loan of the book; Ciaran, who was preparing +his lesson, and had just come to the words <i>Omnia +quaecumque</i>, etc., presented him with it. "Thine be +half of Ireland!" said Colum Cille. It is worth passing +notice that the verse in question, here treated as the +central verse of the gospel, is not one-fifth of the way<span class="page"><a name="page129" id="page129"></a>[page 129]</span> +through the book. Had the original narrator of the +tale a copy with misplaced or missing leaves?</p> +<p> +<i><b>The Stanza in VG.</b></i>—This is apparently slightly +corrupt, but the metre is evidently meant to be <i>ae +freslige</i>. It probably belongs to one poem with the +previous stanzas in the same metre: its first line +echoes the stanza in incident XIX. Literally, "With +Findian read / Ciaran the pious, with diligence // he +had half a book without reading / half of Ireland his +thereafter."</p> +<p> +<i><b>The Saying of Alexander.</b></i>—I regret to have to acknowledge +that I have been unable to get on the track of any +explanation of this appendix to the incident, as related +in VG. It is probably a marginal gloss taken into the +text. The "Alexander" is presumably one of the popes +of that name, and if so, must be Alexander II (1061-1073), +as the first Pope Alexander is too early, and the +remaining six are too late. I have, however, searched +all the writings bearing his name without discovering +anything like this saying, nor can I trace it with the +aid of the numerous indexes in Migne's <i>Patrologia</i>.</p> +<br /> + +<h4>XXIII. THE BLESSING OF CIARAN'S FOOD (LA, LC)</h4> +<p> +I cannot find any authority for the ritual indicated +by this curious story, in which the blessing of a second +person is necessary before food can be consumed. +There is a Jewish formula described by <a name="an17r" id="an17r"></a>Lightfoot,<a href="#an17"><sup>17</sup></a> in +which, when several take their meals together, one says +<i>Let us bless</i>, and the rest answer <i>Amen</i>. But it is not +clear why a response should have been required by a +person eating alone.</p><br /> + +<span class="page"><a name="page130" id="page130"></a>[page 130]</span> +<h4>XXIV. THE STORY OF THE MILL AND THE BAILIFF'S +DAUGHTER (LB, VG)</h4> +<p> +The full details of this narrative have evidently been +offensive to the author of LB, who has heroically bowdlerised +it. It is obviously an independent <i>Märchen</i>, which +has become incorporated in the traditions of Ciaran.</p> +<p> +<i><b>The Famine.</b></i>—Famines are frequently recorded in +the Irish Annals: and it is noteworthy that they were +usually accompanied by an epidemic of raids on monasteries. +The wealth of the country was largely concentrated +in these establishments, so that they presented +a strong temptation to a starving community. The +beginning of the story is thus quite true to nature and +to history, though I have found no record of a famine +at the time when we may suppose Ciaran to have been +at Clonard.</p> +<p> +<i><b>Transformation of Oats to Wheat, and of other Food +to Flour.</b></i>—Such transformations are common in the +saints' Lives. We read of swine turned to sheep +(CS, 879), snow to curds (LL, 127), sweat to gold (TT, +398) flesh to bread (CS, 368). The later peculiarities of +the food—bread or some other commonplace material +having the taste of more recondite dainties, and possessing +curative properties—are not infrequently met with +in folk-lore. Saint Illtyd placed fish and water before +a king, who found therein the taste of bread and salt, +wine and mead, in addition to their proper savours +(<i>Cambro-British Saints</i>, pp. 165, 474).</p> +<p> +<i><b>The Resistance of the Saint to amorous Advances.</b></i>—The +reader may be referred to Whitley Stokes's note <i>ad +loc.</i>, in LL. We may recall the well-known story of +Coemgen (Kevin) at Glendaloch: though it must be +added that the version of the tale popularised by Moore, +in which the saint pushed his importunate pursuer into +the lake and drowned her, has no ancient authority. +On the rather delicate subject of the arrangement made<span class="page"><a name="page131" id="page131"></a>[page 131]</span> +between Ciaran and the maiden's family, consult the +article <i>Subintroductae</i> in Smith and Cheetham's <i>Dictionary +of Christian Antiquities</i>. This feature of the +story is enough to show its unhistorical character, at +least so far as Ciaran is concerned: for Ciaran did not +belong to the <i>Primus Ordo</i> of Irish saints, who <i>mulierum +administrationem et consortia non respuebant, quia super +petram Christum fundati ventum temptationis non timebant</i>, +but to the <i>Secundus Ordo</i>, who <i>mulierum consortia +et administrationes fugiebant, atque a monasteriis suis +eas excludebant</i> (CS, 161, 162). The description of +Ciaran as transcending his contemporaries in beauty is +probably suggested by Ps. xlv, 2, and is another +illustration of the <i>Tendenz</i> already referred to.</p> +<p> +<i><b>The Eavesdropper and the Crane.</b></i>—This incident +reappears in the Life of Flannan (CS, 647). Wonder-workers +do not like to be spied upon by unauthorised +persons. This is especially true in the Fairy mythology +surviving to modern times. Compare a tale in +the Life of Aed (VSH, ii, 308). A quantity of wood had +been cut for building a church, but there was no available +labour. Angels undertook the work of transportation +on condition that no one should spy upon them. +One man, however, played the inevitable "Peeping +Tom," and the work ceased immediately. The reader +may be referred for further instances to the essay on +"Fairy Births and Human Midwives" in E.S. Hartland's +<i>Science of Fairy Tales</i>.</p> +<p> +There is a touch of intentional drollery at the end of +the story where the brethren are shown as having so +thoroughly enjoyed the feast miraculously provided +for them that their observance of the canonical hours +was disjointed. For other instances of intoxication +as resulting from saints' miracles see VSH, i, p. ci.</p> +<span class="page"><a name="page132" id="page132"></a>[page 132]</span> +<p> +<i><b>The Stanzas in VG.</b></i>—These are in <i>ae freslige</i> metre, +so that they are probably another fragment of the poem +already met with. The translation in the text reproduces +the sense with sufficient literalness.</p> +<p> +On the whole the impression which this unusually +long and very confused incident makes on the reader +is that originally it was an <i>anti-Christian</i> narrative +concocted in a Pagan circle, which has somehow become +superficially Christianised.</p> +<br /> + +<h4>XXV. THE STORY OF CLUAIN (VG)</h4> +<p> +One of the numerous tales told of the danger of +crossing the will of a saint. It is possibly suggested by +Matt, xxi, 28; but it may also be a pre-Christian folk-tale +adapted to the new Faith by substituting a saint +for a druid. On the cursing propensities of Irish saints +see Plummer, VSH, i, pp. cxxxv, clxxiii. A curse said +to have been pronounced by Ciaran on one family +remained effective down to the year 1151, where it is +recorded by the <i>Annals of the Four Masters</i> (vol. ii, +p. 1096). Another curse of the same saint, and its +fulfilment, is narrated in Keating's History (Irish Texts +Society's edn., iii, 52 ff.), and at greater length in the life +of the victim, Cellach (<i>Silua Gadelica</i>, no. iv).</p> +<p> +Note that Ciaran sends a messenger with his rod to +revive Cluain. This is probably imitated from Elisha +sending Gehazi similarly equipped to raise the Shunammite's +son (2 Kings iv, 29).</p> +<p> +Cluain's thanks at being delivered from the pains of +hell may be contrasted with the protest of the monk +resurrected by Colman (VSH, i, 260, 265) at being +recalled from the joys of heaven—an aspect of resurrection +stories frequently overlooked by the narrators.</p> +<span class="page"><a name="page133" id="page133"></a>[page 133]</span> +<p> +<i><b>The Stanza in VG.</b></i>—The metre is <i>rannaigecht gairit +dialtach</i> (a line of three syllables followed by three of +seven, with monosyllabic rhymes <i>aaba</i>). The literal +rendering is "Cluain agreed to come / to me to-day +for reaping // for an oppressive disease / caused him +living in his house to be dead."</p> +<br /> + +<h4>XXVI, XXVII. HOW CIARAN FREED WOMEN FROM +SERVITUDE (LA, LB, VG)</h4> +<p> +Tuathal Moel-garb ("the bald-rough") was king in +Tara A.D. 528-538. We have already met with Furbith +in incident XIV.</p> +<p> +Interceding for captives, with or without miracle, +was one of the most frequent actions attributed to +Irish saints: as for instance Brigit (LL, 1520) and +Fintan (CS, 300). Doors opened of their own accord +to Colum Cille (CS, 850). Paulinus of Nola gave himself +as a captive in exchange for a widow's son at the time +of the invasion of Alaric in A.D. 410 (see Smith's <i>Dictionary +of Christian Biography</i>, vol. iv, p. 239, col. ii, +and references there). This explains the allusion in +LB. The woman passing through her enemies is +perhaps suggested by Luke iv, 30. The prisoner +Fallamain, rescued by Saint Samthann, also passed +unscathed through a crowd of jailers (VSH, ii, 255; +compare <i>ibid.</i>, p. 259); his chains opened of their own +accord, like the doors in incident XXVI. Compare +Acts xii, 7 ff.</p> +<br /> + +<h4>XXVIII. ANECDOTES OF CLUAIN IRAIRD (VG)</h4> +<p> +These four <i>petits conies</i>, found in VG only, are clearly +designed to set forth the superiority of Clonmacnois +above its rival establishments.</p> +<span class="page"><a name="page134" id="page134"></a>[page 134]</span> +<p> +(<i><b>a</b></i>) This story tells how Findian ranked Ciaran above +all the notable saints and scholars of his time, and how +they had to acknowledge his pre-eminence by their +very jealousy. Colum Cille is the only saint whom the +homilist will allow to approach his hero.</p> +<p> +(<i><b>b</b></i>) This is a thrust at the monastery of Birr. It +says, in effect, "Clonmacnois is situated on the great +river Shannon, Birr on the insignificant Brosna; and +the relative importance of the two establishments is to +be estimated by the size of their respective rivers—even +Brenainn, the founder of Birr, said this himself!" +There was a contest between the people of Clonmacnois +and those of Birr at a place now unknown, <i>Moin Coise +Bla</i> (the bog at the foot of Bla) in the year 756, according +to the <i>Annals of Clonmacnois</i> and of <i>Tigernach</i>. +The circumstances which led to this event are not on +record; but it is not far-fetched to see an echo of it in +the story before us. This would give us an approximate +date for the construction of the story, though the +compilation in which it is now embedded is considerably +later.</p> +<p> +(<i><b>c</b></i>) This story further exalts Clonmacnois as the place +containing a valuable relic that ensures eternal happiness +in the hereafter. Of this relic we have already spoken.</p> +<p> +(<i><b>d</b></i>) Again exalts Clonmacnois by relating a dream +in which the founder is put on a level with the great +Colum Cille. This vision is related also in the Lives of +the latter saint (see, for instance, LL, 852). An analogous +vision, not related in the Lives of Ciaran, is that of +the three heavenly chairs, seen by Saint Baithin. He +saw a chair of gold, a chair of silver, and a chair of +crystal before the Lord. As interpreted by Colum Cille, +the first was the seat destined for Ciaran, on account of +the nobility and firmness of his faith; the silver chair +was for Baithin, on account of the firmness and brightness +and rigour of his faith; and the third was for <span class="page"><a name="page135" id="page135"></a>[page 135]</span> +Colum Cille himself, on account of the brightness and +purity—and brittleness—of his <a name="an18r" id="an18r"></a>faith.<a href="#an18"><sup>18</sup></a></p> +<br /> + +<h4>XXIX. THE PARTING OF CIARAN AND FINDIAN (VG)</h4> +<p> +Compare with this narrative the parting of Senan +and Notal (LL, 2031). The metre of the stanza is +<i>cummasc etir rannaigecht mór ocus leth-rannaigecht</i> +(seven-syllable and five-syllable lines alternately, with +monosyllabic rhymes <i>abab</i>). The translation is literal.</p> +<br /> + +<h4>XXX. THE ADVENTURES OF THE ROBBERS OF LOCH ERNE (LB, LC)</h4> +<p> +LA and VG know nothing of the visit to Loch Erne +of which this is the chief incident. Ninned here appears +as an abbot, which is scarcely consistent with his +previous appearance as a junior fellow-student of +Ciaran. There is, however, a possible hint at this +tradition in the statement in VG that when Ciaran +departed from Clonard he left the Dun Cow with Ninned. +Ninned's island, as we learn from an entry in the +<i>Martyrology of Donegal</i> (18th January) was Inis Muighe +Samh, now spelt Inismacsaint, in Loch Erne. The +reading in both MSS. of LB, <i>silua</i> for <i>insula</i>, evidently +rests on a false interpretation of a word or a contraction +in the exemplar from which R1 was copied. This +seems to have been hard to read at the incident before +us. Later on there is a word, which the sense shows +us must have been <i>potentes</i>. The scribe of R1 could not +read it, and left a blank, which he afterwards tentatively +filled in with the meaningless word <i>fatentes</i>—a +word which his copyist, the scribe of R2, emended by <span class="page"><a name="page136" id="page136"></a>[page 136]</span> +guesswork into <i>fac(i)entes</i>.</p> +<p> +<i><b>Parallels.</b></i>—There are several cases of the restoration +to life of persons who had been decapitated. Coemgen +restored two women who had been thus treated (VSH, i, +239). The famous Welsh holy well of Saint Winefred +in Flintshire is associated with a similar miracle (see +Rees' <i>Cambro-British Saints</i>, pp. 17, 304). The story +of the three murdered monks is also told of Saint Aed +(VSH, i, 38), but there the blood-mark round their necks +is absent. Ciaran seems to have been less expert than +some of his brethren in replacing severed heads on +decapitated bodies; for according to a tale preserved +in the <i>Book of Lismore</i>, there was a certain lord of the +region of Ui Maine (the region west of the Shannon), +who was called Coirpre the Crooked, for the following +reason: he was an evil man who did great mischief to +every one, in consequence of which he was murdered +and beheaded. But Ciaran had shriven him, and in +order to deliver his soul from demons he restored him to +life, replacing his head—so clumsily, however, that it +was ever afterwards crooked.</p> +<p> +A certain man called Ambacuc, having perjured himself +on the hand of Ciaran, his head fell off. He was +taken to Clonmacnois, and not only lived there headless +for seven years, but became the father of a <a name="an19r" id="an19r"></a>family!<a href="#an19"><sup>19</sup></a></p> +<br /> + +<h4>XXXI. HOW CIARAN FLOATED A FIREBRAND ON THE +LAKE (LB)</h4> +<p> +<i><b>The Harbour of the Island.</b></i>—It must be remembered, +in reading this and other island stories, that as a rule +"the harbour of the island" is not, as might be expected,<span class="page"><a name="page137" id="page137"></a>[page 137]</span> +the landing-stage on the island itself, but the port on +the mainland from which ships depart to visit the island. +Thus Portraine, a place on the coast north of Dublin, +is properly <i>Port Rachrann</i>, the Port of Rachra—the +port from which voyagers sailed to Rachra, the island +now called by its Norse name Lambay.</p> +<p> +<i><b>Parallels.</b></i>—I have not found an exact parallel, but +the story belongs to the same family as that related of +Coemgen, who kindled a fire with the drops of water +that fell from his fingers after washing his hands (CS, +839).</p> +<br /> + +<h4>XXXII. CIARAN IN ARAN (LA, LB, VG)</h4> +<p> +<i><b>The Aran Islands.</b></i>—The marvellous isles of Aran, +still a museum of all periods of ancient Irish history, +with their immense prehistoric forts and their strange +little oratories, were from an early date chosen as the +site of Christian communities. Enda ruled over a +community at the southern end of the Great Island; +the church still survives, in ruin, and bears his name. +Ciaran must have remained long enough in Aran to +make a permanent impression there, for one of the +ancient churches—much later than his time, however—is +dedicated under his invocation. The reference to +saints "known to God only" reminds us of the +dedications to saints "whose names the Lord knows" +in Greek on the font of the Church of the Nativity +at Bethlehem, and in Armenian on a mosaic pavement +at Jerusalem.</p> +<p> +<i><b>Prophecy by Vision.</b></i>—This is not an infrequent +incident in the saints' Lives. It often appears at the +beginning of a Life, the saint's mother having a dream +interpreted by some one, whom she consults, as indicative +of the future greatness and holiness of her +unborn son. I have not hit upon another case in these<span class="page"><a name="page138" id="page138"></a>[page 138]</span> +documents of the same dream appearing to two persons +at once.</p> +<p> +Ciaran's visit to Enda is described at length in the +<i>Vita Endei</i> (VSH, ii, 71-2). We are there told that he +was seven years in Aran, serving faithfully in the +monastic threshing-barn, so that in the chaff-heaps it +would have been impossible to discover a single grain; +and that the walls of his threshing-barn were still +standing in Aran when the hagiographer wrote. He +then saw the vision of the tree, which, however, we are +not told was seen by Enda also. Enda interpreted the +vision as in the texts before us, and bade him go forth +to fulfil the divine will. Ciaran then went to found +Clonmacnois. He besought Enda before he departed +that he (Enda) should accept him and his <i>parochia</i> under +his protection: but Enda answered, "God hath not +ordained it so for thee, that thou shouldst in this narrow +island be under my authority. But because of thy +wondrous humility and thy perfect charity, Christ thy +Lord giveth thee a half of Ireland as thine inheritance." +Here there is another version of the claim of Clonmacnois +to legislate ecclesiastically for half of the island. +They then erected a cross as a token of their fraternal +bond, putting a curse upon whomsoever should make a +breach in their agreement. In a Life of Saint Enda, +quoted by the Bollandists (September, vol. iii, p. 376 C), +it is further averred that Enda saw in a vision all the +angels that haunted Aran departing in the company of +Ciaran as he went on his way. Distressed at this +desertion of his heavenly ministrants, he fasted and +prayed; but an angel appeared to him and comforted +him, saying that the angels were permitted to accompany +Ciaran on account of his holiness, but that they would +return again to Aran.</p><br /> +<span class="page"><a name="page139" id="page139"></a>[page 139]</span> + +<h4>XXXIII. HOW A PROPHECY WAS FULFILLED (LA, VG)</h4> +<p> +The versions of this incident differ considerably both +in detail and in the setting of the incident.</p> +<p> +"<i><b>Cluain Innsythe</b></i>," where LA sets the story, is unknown. +There is no river in Aran, where VG places the +incident; in this version, therefore, the ship is placed +on the sea.</p> +<p> +<i><b>Lonan the Left-handed.</b></i>—Nothing further is recorded +of this person, so far as I know. The parenthesis +describing how he "was ever contradictious of Ciaran" +is probably a gloss; so far as the incident goes, the +contradictiousness +is the other way.</p> +<p> +Note the interesting sidelights upon the practice of +artificially drying grain in LA. There are some technical +terms in the Latin of this incident in the LA version. +Thus, the word here translated "hut" is <i>zabulum</i>; this +I presume is another way of spelling <i>stabulum</i>, for the +meanings given in Du Cange to <i>zabulum</i> or similar words +are here quite unsuitable. The word which I have +rendered "platter" is <i>rota</i>, and the word translated +"shed" is <i>canaba</i>.</p> +<br /> + +<h4>XXXIV. HOW CIARAN VISITED SENAN</h4> +<p> +<i><b>Senan.</b></i>—This is an extremely interesting personality. +His island, Inis Cathaigh (now corrupted to "Scattery") +is said to derive its name from <i>Cathach</i>, a monster +(mentioned in LA) which had formerly inhabited it, and +which Senan had slain or charmed away. There are +obvious pagan elements in the legends of this saint, and +there can be little doubt that the unknown hermit who +founded the monastery, of which the remains are still to +be seen, has entered into the inheritance of the legends +of an ancient deity, most likely worshipped on the island. +This deity was probably the god of the Shannon river:<span class="page"><a name="page140" id="page140"></a>[page 140]</span> +and the name of the saint is clearly reminiscent of the +name of the river. In their present form the two names +are not philologically compatible: the name of the saint +may be explained as an arbitrary modification, designed +to <i>differentiate</i> the Christian saint from the pagan river-god. +That pagan names should survive (modified or +otherwise) in ancient holy places re-consecrated to +Christianity is only natural.</p> +<p> +There may be some foundation in fact for apparently +supernatural knowledge such as Senan displays in this +incident of the personality of a coming guest. In reading +documents such as this, we are not infrequently tempted +to suspect that we have before us the record of actual +manifestations of the even yet imperfectly understood +phenomena of hypnotism, telepathy, "second sight," +and similar psychical abnormalities.</p> +<p> +The story of the cloak is told again in the Life of Senan +(LL, 2388). From the version there contained, we learn +that Ciaran gave his cloak to <i>lepers</i>. There is another +version of the visit of Ciaran to Senan in the metrical +Life of the latter saint (CS, 750). According to this story, +Ciaran was not travelling alone, but with his disciples; +and they had no means of transport to the island except +an oarless boat woven of osiers. Trusting themselves +to this doubtful craft (as Cybi voyaged in a skinless +coracle, <i>Cambro-British Saints</i>, pp. 186, 499), they were +ferried over in safety, no water finding its way into the +boat. Then follows the episode of the cloak, omitting, +however, Senan's jest of carrying it secretly. A glossator +has added in LA the marginal note "Priests formerly +wore cowls." There are slight discrepancies between +the versions as to the precise garment given by Ciaran +and restored by Senan.</p> +<p> +Another episode connecting Ciaran and Senan is +narrated in the metrical Life of Senan (though the passage<span class="page"><a name="page141" id="page141"></a>[page 141]</span> +is absent from the CS copy; it will be found in the +Bollandist edition, March, vol. ii, p. 766). Briefly, this +tale is to the effect that Ciaran and Brenainn went to +Senan for confession. They were received with fitting +honour, but the steward of Inis Cathaigh told his superior +that he had no provision to set before the guests. "The +Lord will provide," answered Senan; and in point of +fact, a prince for whom a feast was at the time being +prepared on the mainland was divinely inspired to send +it as a gift to the sacred island. The saints partook +of the banquet thus bestowed upon them; and while +they were doing so, a small bell fell from heaven into +their midst. None of the three was willing to assert a +claim to this gift over the other two; and after discussion +they agreed to advance in different directions, and he who +should continue longest to hear the sound of the bell was +to be its possessor. This test assigned the bell to Senan. +The shrine of this sacred relic (the bell itself is lost) +is now preserved in the museum of the Royal Irish +Academy, having been acquired from the last hereditary +keeper by a generous <a name="an20r" id="an20r"></a>donor.<a href="#an20"><sup>20</sup></a></p> +<p> +<i><b>The Geographical Names.</b></i>—Besides "the island of +Cathi" (Inis Cathaigh, Scattery) LA refers to "Luim-nich" +(Limerick), Kiarraighi (properly <i>Ciarraige</i>, [North] +Kerry), and Corco Baiscind (the southern barony of Co. +Clare), now spelt "Corcovaskin."</p> +<br /> + +<h4>XXXV. CIARAN IN ISEL (LA, LB, VG)</h4> +<p> +<i><b>Cobthach son of Brecan.</b></i>—This person, who is said +in VG to have made over Isel to Ciaran, was probably +a local chieftain; but he has escaped the notice of the<span class="page"><a name="page142" id="page142"></a>[page 142]</span> +Annalists. In any case the statement that he made +over Isel to Ciaran is so obviously incongruous with +the sense of the passage, that it can be safely rejected as +an interpolation. Its purpose is to claim for Clonmacnois +the possession of the land called Isel, the site +of which is no longer known, though it cannot have been +far from Clonmacnois. Conn of the Poor, the great and +charitable benefactor of Clonmacnois in the early years +of the eleventh century, established an almshouse at +Isel; and some fifty-six years later, in the year 1087, +his son Cormac, then abbot, purchased Isel in perpetuity +from the king of Meath.</p> +<p> +<i><b>Parallels.</b></i>—We have already (incident XXI) seen an +example of the rescue of a book from rain; compare also +incident XLI. The garment of Finan (CS, 316) and of +Cainnech (CS, 371) were preserved from rain, and snow +did not injure a book belonging to Abban (CS, 530). +The forgetfulness attributed to the saint with regard to +his precious volume is a regular feature of this type of +incident: it is no doubt meant to honour him, as indicating +that the fulfilment of his monastic duties were yet +more precious in his eyes. Moling forgot his book when +reading by the sea-shore, and though the tide arose and +covered it, it remained uninjured (VSH, ii, 191). There +are numerous illustrations of the paramount need of +attending to guests scattered through the saints' Lives.</p> +<p> +The story of the grain cast into the breast of a poor +man has come down to us in confusion: it is not clear +why the chariot is introduced at all. Probably we have a +conflation of two incidents. In the one (which is the +version followed by LA, for which see § 26 of that document) +Ciaran gave to a pauper a chariot and horses +which the prince Oengus son of Cremthann had given him: +as that prince belongs to the boyhood stories, it is +probable that this incident should be transferred to that<span class="page"><a name="page143" id="page143"></a>[page 143]</span> +section of the Life. In the other incident, which may +belong to the Isel period, Ciaran flings grain into the +breast of the poor man, where it turns into gold: and +we may suppose that the pointless re-transformation of +the gold to grain did not take place. A similar tale is +told of Saint Aed (VSH, ii, 308). The weird story of +the jester who stopped the funeral of Guaire, king of +Connacht, famous for his abounding liberality, and +demanded a gift of the dead man, is of the same type; +we are told that the dead king scooped up some earth +with his hand, and flung it into the jester's lap, where +it became pure <a name="an21r" id="an21r"></a>gold.<a href="#an21"><sup>21</sup></a></p> +<br /> + +<h4>XXXVI. THE REMOVAL OF THE LAKE (LA, LB, VG)</h4> +<p> +The island in the lake was probably a crannog, or +artificial fortified island, such as are common on the +lakes of Ireland. Fundamentally the story is an evident +aetiological myth, intended to account for the existence +of some curious swampy hollow. In its present form it +is obviously suggested by Matt, xvii, 20. Note that VG +does not seem to contemplate the wholesale removal of +the lake.</p> +<p> +<i><b>Parallels</b></i> are not wanting. Findian dried up a lake by +prayer (CS, 192); and houses were shifted from the west +side to the east side of a flood for the convenience of +Colum Cille (LL, 858). Saint Cainnech, finding the +excessive singing of birds on a certain island to be an +interruption to his devotions, compelled them to keep +silence (CS, 376; VSH, i, 161).</p><br /> + +<span class="page"><a name="page144" id="page144"></a>[page 144]</span> +<h4>XXXVII. CIARAN DEPARTS FROM ISEL (LA, VG)</h4> +<p> +<i><b>Parallels.</b></i>—The nuns of Brigit made a similar complaint +against the excessive charity of their abbess (LL, 1598). +For the stag compare incident XXI; also the tale of how +Brenainn was on one occasion guided by a hound (CS, +116). Ruadan, having given in alms his chariot-horses +to lepers, found two stags to take their place (CS, 328).</p> +<p> +<i><b>The Stanza in VG.</b></i>—The metre is one of the numerous +forms of <i>debide</i>, seven-syllable lines with echo-rhymes +in which the rhyme-syllable is stressed in the first line, +unstressed in the second (as <i>mén</i>, <i>táken</i>). The stanza +before us is in <i>debide scáilte</i>, where the two couplets of +the stanza are not linked by any form of sound assonance. +The literal translation is: "Although it be low it would +have been high / had not the murmuring come // the +murmuring, had it not come / it would have been high +though it be low."</p> +<p> +<i><b>The Geographical Names in LA.</b></i>—Loch Rii (properly +Loch Rib) is Loch Ree on the Shannon, above Athlone. +The island called Inis Aingin has now the name of +Hare Island; it is at the south end of the lake near the +outlet of the river. There are some scanty remains of a +monastic establishment to be seen upon it.</p> +<br /> + +<h4>XXXVIII. CIARAN IN INIS AINGIN (LA, LB, VG)</h4> +<p> +<i><b>The Presbyter Daniel.</b></i>—For the presence here of a +Welsh or British priest, see the remarks in Plummer, +VSH, i, p. cxxiv. But it is probable that in the original +form of the story the presbyter Daniel was a fictitious +ecclesiastic, perhaps the Evil One disguised. We may +compare the two false bishops that came to expel Colum +Cille from Iona (LL, 1007). Biblical names were sometimes +used in the early Irish Church, though native names +were preferred. There is actually the monument of a <span class="page"><a name="page145" id="page145"></a>[page 145]</span> +person called Daniel at Clonmacnois; it is a slab, bearing +an engraved cross and inscription, probably of the ninth +or tenth century.</p> +<p> +<i><b>The Gift.</b></i>—This is said in VG to have been a cup +adorned with birds. Such forms of decoration seem to +have been common, and are sometimes referred to in +Irish romances, though few, if any, examples that may be +compared with the descriptions have come down to us. +In LA a word <i>antilum</i> is used, which does not appear to +occur anywhere else, and is unknown to our lexicographers. +It is possibly a corruption for <i>an(n)ulum</i>, "a +ring." Naturally this tale of the gift must be a later +accretion to the story, if it had the origin just suggested.</p> +<p> +Note, in the long eulogy of the saint which the author +of LB gives us here, that the writer has not hesitated to +introduce reminiscences of Phil, ii, 7, 8, thus hinting at +the general <i>Tendenz</i> of the Lives of Saint Ciaran. The +rest of the eulogy is a free paraphrase of Rom. xii, 9 ff. +There is extant a metrical "Monastic Rule" attributed +to Saint Ciaran, which was edited by the late Prof. +Strachan in <i>Eriu</i> (The journal of the Dublin "School of +Irish Learning") vol. ii, p. 227. The subject-matter of +this composition is a series of regulations on morality +and mortification of the flesh, but the language is so +obscure, and the text of the single MS. which alone +contains it is so corrupt, that even the pre-eminent +Celtist who edited the poem would not venture on a +translation.</p> +<br /> + +<h4>XXXIX. THE COMING OF OENNA (LA, LB, VG)</h4> +<p> +<i><b>Parallels.</b></i>—As Ciaran recognised Oenna by his voice, +so Colman picked out by his voice one of a number of +soldiers destined for a religious life (VSH, i, 261). With +the incident of the consecration, as successor, of an unprepossessing<span class="page"><a name="page146" id="page146"></a>[page 146]</span> +intruder, compare the tale of Findian consecrating +for the same purpose a raider whom he caught hiding +in the furnace-chamber of his kiln (LL, 2628 ff.; CS, 198). +The version in LB conveys the impression that Oenna's +learning was imparted to him miraculously, as Oengus +the Culdee inspired an idle boy with a miraculous +knowledge of his neglected <a name="an22r" id="an22r"></a>lesson.<a href="#an22"><sup>22</sup></a></p> +<p> +The story of Oenna is told rather differently in the +glosses to the <i>Martyrology of Oengus</i> (Bradshaw edn., +pp. 48 ff.). Oenna with two companions was going for +military service to the King of Connacht. They came to +the embarking-place, not of Inis Aingin, but the larger +Inis Clothrann (now sometimes called Quaker Island), +where there are extensive ancient monastic remains. +Ciaran was at the time in Inis Clothrann. He summoned +Oenna to him, and asked him whither he was faring. +"To the King of Connacht," answered Oenna. "Were +it not better rather to contract with the King of Heaven +and earth?" asked Ciaran. "It were better," said +Oenna, "if it be right to do so." "It is right," answered +Ciaran. Then Oenna was tonsured and began his +studies. Here the miraculous insight which recognised +in the warrior youth the future abbot is ignored. The +tract <i>De <a name="an23r" id="an23r"></a>Arreis</i><a href="#an23"><sup>23</sup></a> tells us of the penance which Ciaran +imposed upon Oenna: briefly stated it was as follows. +He was to remain three days and three nights in a darkened +room, not breaking his fast save with three sips of +water each day. Every day he was to sing the whole +Psalter, standing, without a staff to support him, making +a genuflexion at the end of each Psalm, reciting <i>Beati</i> +after each fifty, and <i>Hymnum dicat</i> after every <i>Beati</i> in +cross-vigil (<i>i.e.</i>, standing upright with his arms stretched +out sideways horizontally). He was not to lie down but<span class="page"><a name="page147" id="page147"></a>[page 147]</span> +only to sit, was to observe the canonical hours, and was +to meditate on the Passion of Christ and upon his own +sins.</p> +<p> +The author of LA betrays his Irish personality by a +phrase which he uses of Oenna. Ciaran bids his followers +to fetch <i>materiam abbatis uestri</i>—"the makings of your +abbot." This is a regular idiom for an heir-apparent, +and it shows that if the writer be not actually translating +from an Irish document, he is at least thinking in Irish +as he writes in Latin.</p> +<br /> + +<h4>XL. HOW CIARAN RECOVERED HIS GOSPEL (LA, VG)</h4> +<p> +There is another story of a gospel recovered from a +lake, but without any mention of a cow as the agent for +its rescue (CS, 556). The tale may be founded on fact. +The "Port of the Gospel" is now forgotten.</p> +<p> +Books preserved as relics (<i>e.g.</i> the gospels belonging +to a sainted founder) were kept in metal shrines, and +valuable books which were in use were hung in satchels +of leather on the walls of the library or scriptorium. +Two specimens of such satchels still remain.</p> +<br /> + +<h4>XLI. HOW CIARAN WENT FROM INIS AINGHIN TO +CLONMACNOIS (LA, LB, VG)</h4> +<p> +<i><b>Parallels.</b></i>—As Ciaran gave up his monastery to Donnan, +in like manner Munnu surrendered his settlement to the +virgin Emer (CS, 495). The list of equipments delivered +by Ciaran to Donnan introduces us to the "human +beast of burden," Mael-Odran, a servile functionary +occasionally met with in Irish literature. A well-known +incident of St. Adamnan introduces him travelling +"with his mother on his back" (see Reeves, <i>Vita</i><span class="page"><a name="page148" id="page148"></a>[page 148]</span> +<i>Columbae</i>, p. 179). As to the bell, it may be worth +noting that my friend Mr. Walter Campbell, formerly +of Athlone, has informed me that an ancient bronze +ecclesiastical bell, found on the lake shore opposite Hare +Island, was long preserved, and used as a domestic bell, +in the cottage of a man named Quigley. The owner +believed that it was the bell of St. Ciaran, possibly that +mentioned in VG: this is not impossible, though hardly +likely, as a bell of such antiquity would most probably +be of iron, and rendered useless by corrosion. Unfortunately, +the bell in question is no longer forthcoming: it +disappeared one day from Quigley's house, stolen, he +believed, by a tourist who chanced to pass by.</p> +<p> +Note Donnan's relationship to Senan as set forth in +VG. He was brother's-son of Senan, but had the same +mother as Senan. Clearly this indicates a <i>ménage</i> such +as that indicated by Cæsar as existing among the wilder +tribes of Britain; a polyandry in which the husbands +were father and sons (<i>De Bello Gallico</i>, V, xiv). These +people were probably pre-Celtic, and this strengthens +the arguments already put forward for a pre-Celtic +origin for the Protagonist of our narrative.</p> +<p> +On the subject of the burial of the chieftains of Ui +Neill and the Connachta at Clonmacnois, see Plummer, +i, p. cx. Neill is the genitive of Niall.</p> +<p> +<i><b>Ard Manntain</b></i> is now unknown.</p> +<p> +The chronological indications contained in VG are +sufficiently close to accuracy to show that they have been +calculated, though the computor has made a miscount +of a year. The eighth of the calends of February (25th +January) in A.D. 548 was actually a Saturday, but it +was two days before new moon. The same day in A.D. +549 was the tenth day of the moon, but it fell on a +Monday.</p> +<p> +Of the companions of Ciaran, Oengus (properly Oenna)<span class="page"><a name="page149" id="page149"></a>[page 149]</span> +succeeded him as abbot, dying in A.D. 569; Mac Nisse, +who was an Ultonian, followed him, and died 13 June +584 (aliter 587). The others, however, do not appear to +have found a place in the martyrologies. Mo-Beoc is +a different person from the famous Mo-Beog of Loch +Derg in Co. Donegal.</p> +<br /> + +<h4>XLII. THE FOUNDATION OF THE CHURCH (LA, VG)</h4> +<p> +The two versions are independent. But though there +are no wizards or druids in the VG version, they +appear in another story connecting Diarmait with the +foundation of Clonmacnois. This is to the effect that +Diarmait was at a place on the Shannon near Clonmacnois, +called Snam dá Én, and saw the glow of the +first camp-fire lighted on the site of the future +monastery by Ciaran and his followers. The druids +who were with Diarmait told him that unless that fire +were forthwith quenched, it would never be put out. +"It shall be quenched immediately," said Diarmait; +so with hostile purpose he advanced on Clonmacnois, +but instead of doing what he proposed, he suffered +himself to be pressed into the service of the builders, +as the story in VG narrates. The tale in LA is interesting, +as showing (1) the existence of a calendar +of seasons lucky and unlucky for various enterprises, +and (2) a spirit of kindly tolerance on the part of the +pagan wizard.</p> +<p> +The wiles of wizards were exposed by various saints, +<i>e.g.</i> by Aed and by Cainnech. These tales are curious; +the wizard in each case appeared to pass through a +tree, but the saint opened the eyes of the spectators, +so that they saw him actually passing round it (CS, +353, 368; VSH, i, 156). This reads like the exposure of<span class="page"><a name="page150" id="page150"></a>[page 150]</span> +hypnotically induced <a name="an24r" id="an24r"></a>hallucinations.<a href="#an24"><sup>24</sup></a></p> +<p> +Diarmait mac Cerrbeil, or more properly mac Fergusa +Cerrbeil, was grandson of Conall Cremthainne, son of +Niall Noi-giallach, the ancestor of the royal line +of Ui Neill. The reigning king, Tuathal Moel-Garb, of +whom we have already heard, was grandson of Coirpre, +another son of Niall. As a possible rival for the kingship, +Tuathal had driven him into banishment. Mael-Moire, +or Mael-Morda, who murdered Tuathal, was +Diarmait's foster-brother. When Diarmait was installed +on the throne, he summoned the convention of Uisnech—one +of the places where from time immemorial religious +Pan-Iernean assemblies, resembling in character the +Pan-Hellenic Olympic gatherings, had been held. How +Diarmait afterwards offended Ciaran, was cursed by +him, and met his death in consequence of that curse, +may be read in the tale printed in <i>Silua Gadelica</i>, No. vi, +from which we have just quoted the version of the +story of setting up of the corner-post.</p> +<p> +There are chronological discrepancies, difficult if not +impossible to reconcile, between the annalist's dates for +Diarmait and those for Ciaran. The <i>Annals of Ulster</i> +places the death of Tuathal in 543, the accession of Diarmait +in 544, and the death of Ciaran in 548, seven years +after founding Clonmacnois. Some MSS. of these Annals, +however, omit the reference to the seven years, and place +the accession of Diarmait in 548, evidently to reconcile +the stories. According to the <i>Annals of the Four Masters</i>, +Tuathal was slain in 538, Diarmait succeeded in 539, and +Ciaran died in 548. The <i>Annals of Clonmacnois</i> is more +consonant with the chronology of the Life of Ciaran. It<span class="page"><a name="page151" id="page151"></a>[page 151]</span> +tells the tale so picturesquely that we transcribe it here, +as before modernising the spelling—</p> +<p> +"<b>535.</b> Tuathal Moel-Garb began his reign, and reigned +eleven years…. He caused Diarmait mac Cerrbeil to +live in exile and in desert places, because he claimed to +have right to the crown….</p> +<p> +"<b>547.</b> King Tuathal having proclaimed throughout +the whole kingdom the banishment of Diarmait mac +Cerrbeil, as before is specified, with a great reward to +him that would bring him his heart, the said Diarmait +for fear of his life lived in the deserts of Clonmacnois, +then called Ard Tiprat: and meeting with the abbot +Saint Ciaran, in the place where the church of Clonmacnois +now stands, who was but newly come thither to +live or dwell from Inis Aingin, and having no house or +place to reside or dwell in, the said Diarmait gave him +his assistance to make a house there, and in thrusting +down in the earth one of the pieces of the timber or +wattles of the house, the said Diarmait took Saint Ciaran's +hand and did put it over his own head or hand in sign +of reverence to the saint: whereupon the saint humbly +besought God of His great goodness that by that time +to-morrow ensuing that [<i>sic</i>] the hands of Diarmait might +have superiority over all Ireland. Which fell out as the +saint requested, for Mael-Moire ó hArgata, foster-brother +of Diarmait, seeing in what perplexity the nobleman was +in [<i>sic</i>], besought him that he might be pleased to lend +him his black horse, and that he would make his repair +to Greallach da Phuill, where he heard King Tuathal to +have a meeting with some of his nobles; and there would +present him with a whelp's heart on a spear's head, +instead of Diarmait's heart, and so by that means get +access to the king, whom he would kill out of hand and +by the help and swiftness of the horse save his own life +whether they would or no. Diarmait, listing to the<span class="page"><a name="page152" id="page152"></a>[page 152]</span> +words of his foster-brother was amongst two extremities, +loath to refuse him and far more loath to lend it him, +fearing he should miscarry and be killed, but between +both, he granted him his request; whereupon he prepared +himself, and went as he was resolved, mounted on +the said black horse, a heart besprinkled with blood on +his spear, to the place where he heard the king to be; +the king and his people seeing him come in that manner, +supposed that it was Diarmait's heart that was to be +presented by the man that rode in post-haste; the whole +multitude gave him way to that king, and when he came +within reach to the king as though to tender him the +heart, he gave the king such a deadly blow of his spear +that the king instantly fell down dead in the midst of his +people, whereupon the man was beset on all sides and at +last taken and killed, so as speedy news came to Diarmait, +who incontinently went to Tara, and there was crowned +king as Saint Ciaran prayed and prophesied before…. +Diarmait was not above seven months king, when Saint +Ciaran died in Clonmacnois, where he dwelt therein +but seven months before, in the thirty-third year of +his age, on the 9th of September."</p> +<p> +<i><b>The Stanzas in VG.</b></i>—The metre is <i>ae freslige</i>. Literally: +"I shall speak witness truly / though single is thy +numerous train // thou shalt be a king pleasant, dignified / +of Ireland this time to-morrow /// The slaying of chosen +Tuathal / Moel-Garb, it was a crying without glory // +thence is the choice saying / 'it was the deed of Moel-Moire' +/// Without rout and without slaughter / he +took Uisnech, it was not after an assembly // Diarmait +the eminent gave / a hundred churches to God and to +Ciaran."</p> +<p> +<i><b>The Episode of Tren</b></i> (VG).—This story illustrates +a belief in sympathetic magic. What Tren had done to +deserve this punishment is unknown, nor is the site of<span class="page"><a name="page153" id="page153"></a>[page 153]</span> +Cluain Iochtar identified. Possibly he had endeavoured +to prevent Ciaran from founding his church; compare +the story of Findian and Baeth (LL, 2624). Patrick +had a dispute with a certain Trian, but the details of the +story are different (TT, p. 45, ch. lxxx, etc.). It is +difficult for us to put ourselves into the position of people +who thought to honour their saint by telling a story about +him which we should consider not only silly but immoral. +But such an attempt must be tried if we are to understand +anything of ancient writings, in whatever language +and from whatever countries they may come down to +us. Even when we read so modern and so universal +an author as Shakspere we must for the moment imagine +ourselves sixteenth-century Elizabethans; the more we +succeed in doing so, the better do we understand what +we read. So, in criticising a story like this, we must +rid ourselves of all our twentieth-century prejudices, +and accept it in the simple faith of those to whom it was +intended to be told.</p> +<p> +On one of the great carved crosses still to be seen in +Clonmacnois—that erected in memory of Flann King of +Ireland (ob. 914)—there is a panel representing an ecclesiastic +and a layman holding an upright post between +them. It has been plausibly conjectured that this +represents the erection of the corner-post of the church, as +described in our text.</p> +<br /> + +<h4>XLIII. HOW CIARAN SENT A CLOAK TO SENAN (LA, VG)</h4> +<p> +The "Cloak of Senan" must have been an actual +relic preserved on Inis Cathaig; tradition said that it +had been floated on the river to the saint of the island, +though there were various opinions as to which saint +had done the miracle; it is attributed to Brigit daughter +of Cu Cathrach (LL, 2399) and to Diarmait (CS, 753).<span class="page"><a name="page154" id="page154"></a>[page 154]</span> +For parallels to the automatic transfer of objects by +water, see Plummer, VSH, i, p. clxxxvi, note 2.</p> +<br /> + +<h4>XLIV. CIARAN AND THE WINE (LA, LB, VG)</h4> +<p> +The choice laid before the monks is curious, and hardly +consonant with the usual spirit of abjuring the world; it +may be aetiological, designed to explain, and perhaps to +excuse, the opulence and temporal importance of Clonmacnois +at the time when it was written. A similar +but not identical story appears in the life of Munnu +(VSH, ii, 227).</p> +<p> +It is quite obvious that the story as we have it is a +conflation of two versions of the anecdote. In the one +version the wine was brought by Frankish merchants +and acquired by purchase; in the other it was provided +by miracle. The composite story appears in LA and +VG; LB knows the miraculous version only.</p> +<p> +That Frankish merchants should have sailed up the +Shannon and delivered a cargo of wine at a settlement +in the heart of Ireland in the middle of the sixth century, +is no mere extravagance. The subject of ancient Irish +trade has been very fully investigated by the late Prof. +Zimmer, and he has brought a large number of facts +together which show that such an episode is a quite +credible fragment of <a name="an25r" id="an25r"></a>history.<a href="#an25"><sup>25</sup></a></p> +<p> +The second version, though LB calls it <i>miraculum +insolitum</i>, is one of the commonplaces of hagiography. +Water was turned to wine by a host of saints, such as +Colum Cille (LL, 839), Fursa (CS, 111), Findian (CS, 205), +Lugaid (CS, 283), Aed (CS, 339), and others needless<span class="page"><a name="page155" id="page155"></a>[page 155]</span> +to specify. Fintan (CS, 404), and Munnu (CS, 503), +blessed a cup in such wise that one of their followers, +while appearing, in self-abnegation, to drink nothing +but water for thirty years, was in reality enjoying the +best wine! Saint Brynach drew wine from a brook and +fishes from its stones (<i>Cambro-British Saints</i>, pp. 12, 298), +Brigit (LL, 1241) and Colman Elo (CS, 441) turned water +into ale; the former (LL, 1368) as well as Lugaid (CS, +269, 280) and Fintan (CS, 404) turned water into milk.</p> +<p> +I have not found any exact parallel to the incident of +the scented thumb.</p> +<p> +There is a cognate tale in the Life of Colman, in which +monks, thirsty with labour, expressed a doubt as to the +reality of the heavenly reward, whereupon their eyes +were opened to see a vision of the joys of the after-life +(VSH, i, 265).</p> +<p> +The <i>Tendenz</i> of the biographies of Ciaran is clearly +marked in the hint at a parallel between the last supper +of Ciaran and the Last Passover of Our Lord.</p> +<br /> + +<h4>XLV. THE STORY OF CRITHIR (LA, VG)</h4> +<p> +On the consecrated Paschal fire, see Frazer, <i>Balder the +Beautiful</i>, vol. i, p. 120 ff.</p> +<p> +<i><b>Parallels.</b></i>—Coemgen carried fire in his bosom (CS, 837, +VSH, i, 236). Cadoc also carried fire in his cloak without +injury (<i>Cambro-British Saints</i>, pp. 30, 319). Elsewhere +we hear of flames which do not consume, as in the burning +bush of Moses, and probably in imitation of it (Exod. +iii, 2). Thus the magic fire that delivered Samthann +from a forced marriage appeared to ignite a whole town, +which, however, suffered no injury (VSH, ii, 253). The +fall of fire from heaven in answer to prayer is most likely +imitated from 1 Kings xviii, 38.</p> +<p> +The verse extracts at the end of LB (which see) contain <span class="page"><a name="page156" id="page156"></a>[page 156]</span> +a form of this story incompatible with the prose narratives.</p> +<p> +The boy slain but not torn by wolves is, of course, +imitated from the Prophet whose story is told in 1 Kings +xiii, which is directly quoted in LA.</p> +<p> +The mutual blessings of the two saints may be compared +with the prophecy said to have been uttered by +Ciaran of Saints Cronan and Molan who visited him at +Clonmacnois (CS, 542). The one (Cronan) took away +with him the remains of his repast for distribution to the +poor, the other left them behind in the monastery; whereupon +Ciaran said that the monastery of the one should +be rich in wealth and in charity, that of the other should +always maintain the rule (of poverty). Such tales as +this, of compacts between saints, are probably based on +mutual arrangements of one kind or another between the +monasteries which claimed the saints as founders; we +have already seen leagues established between Clonard +and Aran on one side and Clonmacnois on the other, +expressed as leagues made by Ciaran with Findian and +Enda respectively. Contrariwise, we read of the disagreement +of saints when their monasteries were at feud with +one another. Ciaran was not always so successful in +making treaties with his ecclesiastical brethren. Thus, +he is said to have made overtures to Colman mac Luachain +of Lann (now Lynn, Co. Westmeath)—a remarkable +feat in itself, as Colman died about a century after his +time—but not only did Colman refuse, but he sent a +swarm of demons in the shape of wasps to repel Ciaran +and his followers, who were journeying towards him. +Ciaran then made a more moderate offer, which Colman +again <a name="an26r" id="an26r"></a>refused.<a href="#an26"><sup>26</sup></a> Lann was in the territory of the Delbna, +who, although friendly to Clonmacnois in the middle of<span class="page"><a name="page157" id="page157"></a>[page 157]</span> +the eleventh century, plundered it towards its close +(<i>Chronicon Scotorum</i>, 1058, 1090; <i>Annals of Four Masters</i>, +1060).</p> +<p> +The chronology of Ciaran the Elder is entirely uncertain. +He is said to have been one of the pre-Patrician +saints, in which case he could hardly have been a contemporary +of Ciaran the Younger, unless we believe in the +portentous length of life with which the hagiographers +credit him (over three centuries, according to the <i>Martyrology +of Donegal</i>, though others are content with a +more moderate estimate).</p> +<p> +The story of Crithir is told again in the Lives of Ciaran +the Elder (see <i>Silua Gadelica</i>, vol. i, p. 14, and corresponding +translation). The culprit is there called Crithid, and +the version adds that the event took place in a time of +snow.</p> +<p> +<i><b>The Geographical Names in LA.</b></i>—Saigyr, properly +Saigir, is now Seir-Kieran in King's Co. Hele, properly +Eile, was a region comprising the baronies of Clonlisk +and Ballybrit in King's Co., and Eliogarty and Ikerrin +in Tipperary.</p> +<br /> + +<h4>XLVI. HOW AN INSULT TO CIARAN WAS AVERTED (LB)</h4> +<p> +For parallels to this story see Plummer, VSH, i, p. +clxxxvii, note. Compare also the third of the metrical +fragments with which LB closes. It is clear that the +purpose of the robbers was to efface the tonsure of the +saint; very likely ecclesiastics were on occasion subjected +to such rough treatment during the period of transition +between Paganism and Christianity.</p><br /> + +<span class="page"><a name="page158" id="page158"></a>[page 158]</span> + +<h4>XLVII. HOW CIARAN WAS SAVED FROM SHAME (LB)</h4> +<p> +Contemporary representations (<i>e.g.</i> on the sculptured +crosses) show that at this time two garments were normally +worn, a <i>lene</i> or inner tunic, and a <i>bratt</i> or mantle. +These, with the addition of a cape, something like a +university hood, which could be thrown over the head, +made up the complete equipment, and if all these were +given to beggars the owner would be left completely +destitute. So, in the story of the Battle of Carn Conaill, +as narrated in the <i>Book of the Dun Cow</i>, Guaire, king of +Connacht, of whom we have already heard, on one +occasion would, if permitted, have divested himself of all +clothing to satisfy importunate beggars. The device of +the water-covering is remarkable.</p> +<br /> + +<h4>XLVIII. HOW A MAN WAS SAVED FROM ROBBERS (LB)</h4> +<p> +This story, summarily and rather obscurely told in +the text before us, is related more clearly in the Life of +Brenainn (VSH, i, 101). The saint, seeing a man hard +pressed by his enemies, bade him take up his position +beside a standing stone; he then transformed the victim +into the stone, and the stone into the victim. The +assailants, thus deceived, cut off the head of the stone, +and departed in triumph: the saint then reversed the +transformation, leaving the man to go his way in peace. +An analogous story is that of Cadoc, who turned raided +cattle into bundles of fern, and transformed them back +to cattle when the raiders had retired discomfited (<i>Cambro-British +Saints</i>, pp. 49, 342).</p> +<br /> + +<h4>XLIX. THE DEATH OF CIARAN (LA, LB, VG)</h4> +<p> +This impressive story, which is as remote as possible +in style from the ordinary stock incident, is probably +authentic. The chronological indications in VG are <span class="page"><a name="page159" id="page159"></a>[page 159]</span> +quite wrong: the 9th of September A.D. 548 was a +Wednesday, and was the twentieth day of the moon. +They are, however, so far accurate for the year 556, +that 9th September in that year was Saturday, and was +the <i>nineteenth</i> day of the moon. As the observation of +new moon, if not astronomically calculated, is often +wrong by a day, owing to the faint crescent not being +seen at its very first appearance, this is sufficiently +close to allow us to enquire legitimately whether 556 +may not have been the true date of Ciaran's death.</p> +<p> +The Bollandists cite from the Life of Saint Cellach a +tale to the effect that Cellach was son of Eogan Bel +King of Connacht, and was a monk at Clonmacnois; +but on the death of his father he secretly absconded, in +order to secure the kingdom for himself. Becoming +convinced of the sinfulness of this proceeding, he returned +and submitted to Ciaran once more, who received him +fraternally <i>after he had spent a year in penance</i>. As the +Bollandists point out, this story (quite independently +of its historical authenticity) reveals a tradition other +than that of Ciaran spending but seven months on earth +after founding Clonmacnois. The <i>Annals of Ulster</i> +also gives him a longer time at Clonmacnois, dating the +foundation 541, and the death of the saint 548: a +space of seven years. This would make the saint only +twenty-six years old when he founded Clonmacnois, +which is perhaps improbable. We may suggest another +way of reconciling the traditions, taking the orthodox +date for the foundation of Clonmacnois (548) but postponing +the death of the saint to 556, in accordance with +the astronomical indications. Some one noticed that +if his life were retrenched to the year of the foundation +of the monastery, it would be brought into conformity +in length with the Life of Christ.</p> +<p> +With Ciaran's indifference as to the fate of his relics,<span class="page"><a name="page160" id="page160"></a>[page 160]</span> +contrast the dying injunction of Cuthbert to his monks, +that they should dig up his bones and transport them +whithersoever they should <a name="an27r" id="an27r"></a>go.<a href="#an27"><sup>27</sup></a></p> +<p> +The <i><b>Little Church</b></i> intended by the author is presumably +the small chapel, of which the ruins still remain at Clonmacnois, +called Saint Ciaran's chapel. It is a century or +two later than Ciaran's time, but may very probably +stand on the site of Ciaran's wooden church. Hard by +is the end of a raised causeway leading to the Nunnery; +this may be the "Little Height" referred to.</p> +<br /> + +<h4>L. THE VISIT OF COEMGEN (LA, VG)</h4> +<p> +Coemgen's petulance at the preoccupation of the +bereaved monks (VG) is in keeping with other traditions +of that peppery saint. The resurrection of Ciaran after +three days is another touch in imitation of the Gospel +story: it is, however, also told of Saint Darerca, who +appeared to her nuns three days after her death +(CS, 185).</p> +<p> +The story before us is thus related in the Life of +Coemgen: "At another time most blessed Coemgenus +made his way to visit most holy Kyaranus the abbot, +who founded his settlement Cluayn meic Noys, which is +in the western border of the territory of Meath, on the +bank of the river Synna over against the province of +the Connachta. But Saint Cyaranus on the third day +before Saint Coemgenus arrived, passed from this world +to Christ. His body was laid in a church on a bier, till +Saint Coemgenus and other saints should come to bury +him. And Saint Coemgenus coming late to the monastery +of Saint Chyaranus, he entered the church in which +was the holy body and commanded all the brethren to +go forth, wishing to spend that night alone beside the<span class="page"><a name="page161" id="page161"></a>[page 161]</span> +sacred body. And when all the brethren had gone out, +Saint Coemgenus carefully closed the door of the church, +and remained there alone till the following day; but +some of the brethren were watching till morning before +the doors of the church. And as Saint Coemgenus prayed +there, the most blessed soul of Saint Chiaranus returned +to his body, and he rose and began to speak in health-giving +words to Saint Coemgenus. The brethren remaining +outside heard the voice of each of them clearly. Saint +Kyaranus asked blessed Coemgenus that they should +interchange their vesture, as a sign of everlasting fellowship: +and so they did. On the following day when +the door of the church was opened, the brethren found +Saint Coemgenus clad in the vesture of Saint Kyaranus, +and Kyaranus wrapped in the vestments of Saint Coemgenus. +The body of Saint Kyaranus was warm, having +a ruddy tinge in the face. Saint Coemgenus pointed out +to the monks of Saint Kyaranus the brotherhood and +fellowship which he and Saint Kyaranus had established +for ever between themselves and their places and their +monks; and the brethren who watched that night bore +testimony thereto. When the body of Saint Kyaranus +was honourably committed to the ground, Saint Coemgenus +returned to his own settlement." (VSH, i, 248).</p> +<p> +In this story we see as before the explanation of a +treaty between Clonmacnois and Glendaloch.</p> +<p> +The <i><b>Annals of Clonmacnois</b></i> narrates the story of the +death of Ciaran and the visit of Coemgen, with an interesting +additional miracle. "Dying, he desired his monks +that they would bury his body in the Little Church of +Clonmacnois, and stop the door thereof with stones, and +let nobody have access thereunto until his companion +Coemgen had come; which they accordingly did. But +Saint Coemgen dwelling at Glendaloch in Leinster then, it +was revealed to him of the death of his dear and loving<span class="page"><a name="page162" id="page162"></a>[page 162]</span> +companion Saint Ciaran, whereupon he came suddenly to +Clonmacnois: and finding the monks and servants of +Saint Ciaran in their sorrowful and sad dumps after the +death of their said lord and master, he asked them of +the cause of their sadness. They were so heartless for +grief as they gave no answer; and at last, fearing he +would grow angry, they told him Saint Ciaran was dead +and buried, and ordered or ordained the place of his +burial should be kept without access until his coming. +The stones being taken out of the door, Saint Coemgen +entered, to whom Saint Ciaran appeared: and [they] +remained conversing together for twenty-four hours, +as is very confidently laid down in the Life of Saint +Ciaran; and afterwards Saint Coemgen departed to the +place of his own abiding, [and] left Saint Ciaran buried +in the said Little Church of Clonmacnois. But king +Diarmait most of all men grieved for his death, insomuch +that he grew deaf, and could not hear the causes of his +subjects, by reason of the heaviness and troublesomeness +of his brains. Saint Colum Cille being then banished +into Scotland, king Diarmait made his repair to him, +to the end [that] he might work some means by miracles +for the recovery of his health and hearing: and withal +told Saint Colum Cille how he assembled all the physicians +of Ireland, and that they could not help him. Then +said Saint Colum: 'Mine advice unto you is to make +your repair to Clonmacnois, to the place where your +ghostly father and friend Saint Ciaran is buried: and +there to put a little of the earth of his grave or of himself +in your ears, which is the medicine which I think to be +most available to help you.' The king having received +the said instructions of Saint Colum, took his journey +immediately to Clonmacnois; and finding Oenna maccu +Laigsi, who was abbot of the place after Saint Ciaran, +absent, he spoke to Lugaid, then parish priest of Clonmacnois,<span class="page"><a name="page163" id="page163"></a>[page 163]</span> +and told him of Saint Colum's instructions unto +him. Whereupon priest Lugaid and king Diarmait +fasted and watched that night in the Little Church where +Saint Ciaran was buried, and the next morning the priest +took the bell that he had, named then the White <a name="an28r" id="an28r"></a>Bell,<a href="#an28"><sup>28</sup></a> +and mingled part of the clay of Saint Ciaran therein with +holy water, and put the same in the king's ears, and immediately +the king had as good hearing as any in the +kingdom, and the whole sickness and troubles of his +brains ceased at that instant, which made the king to +say, <i>Is feartach an ní do ní an clog orainn</i>, which is as much +as to say in English, 'The bell did do us a miraculous +turn.' Which bell Saint Lugna conveyed with him to +the church of Fore, where he remained afterwards. +King Diarmait bestowed great gifts of lands on Clonmacnois +in honour of Saint Ciaran, for the recovery of +his health."</p> +<p> +The bell, called the <i>bóbán</i> of Coemgen, reappears much +later in history as a relic on which oaths were taken +(<i>Annals of Clonmacnois</i>, anno 1139; <i>Four Masters</i>, anno +1143). It was doubtless a relic preserved at Glendaloch, +in which the people of Clonmacnois rightly or wrongly +claimed a part-proprietorship. The name is obscure: +it means, according to O'Davoren's Glossary, a calf or +little cow: and Plummer (VSH, i, p. clxxvii) suggests +that this name may be an allusion to its small size. But +why "calf"? Is it an allusion to the original use of +the type of bells used for ecclesiastical purposes in +Ireland, as cow-bells?</p> +<p> +Angels were seen by Saint Colman to fill the space +between heaven and earth to receive the soul of Pope +Gregory (VSH, i, 264).</p><br /> +<span class="page"><a name="page164" id="page164"></a>[page 164]</span> + +<h4>LI. THE EARTH OF CIARAN'S TOMB DELIVERS COLUM +CILLE FROM A WHIRLPOOL (LA, LB)</h4> +<p> +This is perhaps an imitation of the tale of the Empress +Helena, who, when returning after her discovery of the +True Cross, was delivered from a storm by casting one +of the Nails into the sea. Colum Cille was saved from +the whirlpool of Coire Bhreacain (Corrievreckan, between +Jura and Scarba) on another (?) occasion, by reciting +a hymn to Brigit (LL, 1706).</p> +<p> +<i><b>The Visit of Colum Cille to Clonmacnois.</b></i>—This took +place during the rule of Ailithir, the fourth abbot of +Clonmacnois (A.D. 589-595). It is described in Adamnan's +<i>Vita Columbae</i>, where we read of the honour paid to +the distinguished visitor, and how he was greeted with +hymns and praises, while a canopy was borne over him +on his way to the church, to protect him from inconvenient +crowding. A humble boy, a useless servitor in +the monastery, came behind Columba to touch the hem +of his garment: the saint, miraculously apprised of this, +caught him by the neck and held him, despite the protests +of the brethren that he should dismiss this "wretched +and noxious boy." Then he bade the boy stretch forth +his tongue, and blessed it, prophesying his future increase +in wisdom and knowledge, and his eminence as a preacher. +The boy was Ernin or Ernoc, the patron saint of Kilmarnock; +and Adamnan had the tale from Failbe, who +was standing by as Ernin himself related the incident to +Abbot Segine of Í. Colum Cille also prophesied the Easter +controversy, and told of angelic visitations that he had +had within the precincts of Clonmacnois: but Adamnan +says nothing about the hymn to Ciaran, or the wonder-working +clay from his tomb, although elsewhere in his +book the terrors of Corrievreckan are alluded to. According +to a prophecy of Colum Cille narrated in O'Donnell's +Life of that saint, Patrick is to judge the men of<span class="page"><a name="page165" id="page165"></a>[page 165]</span> +Ireland on the Last Day at Clonmacnois.</p> +<p> +<i><b>The Hymn of Colum Cille.</b></i>—This composition has not +been preserved in its entirety. Fragments of it are +introduced into the Homiletic Introduction of VG, which +are enough to identify it with a short hymn to be found +in the Irish <i>Liber Hymnorum</i>, and published by Bernard +and Atkinson in their edition of that <a name="an29r" id="an29r"></a>compilation.<a href="#an29"><sup>29</sup></a> +It is as follows—</p> + +<table width="80%" align="center" summary="hymn"> +<tr> + <td class="note" valign="top" width="45%"> +Alto et ineffabile<br /> +celestis Hierosolimæ<br /> +sedente tribunalibus<br /> +Quiaranus sanctus<br /><br /> + +inaltatus est manibus<br /> +consummatis felicibus<br /> +quem tu Christe apostolum<br /> +gloriosum in omnibus<br /><br /> + +rogamus Deum altissimum<br /> +sancti Patrici episcopi<br /> +Columbæque auxilia<br /> +ut per illorum merita<br /> + +</td> + <td class="note" valign="top" width="10%"> </td> + <td class="note" valign="top" width="45%"> + + +apostolorum coeti<br /> +sublimioris speculi<br /> +solis modo micantibus<br /> +sacerdos insignis nuntius<br /><br /> + +angelorum celestibus<br /> +sanctitatum generibus<br /> +mundo misisti hominem<br /> +nouissimis temporibus<br /><br /> + +per sanctorum memoriam<br /> +Ciarani prespeteri<br /> +nos deffendat egregia<br /> +possideamus premia<br /> +</td> +</tr> +</table> + +<p> +Obviously the third stanza, with its reference to Colum +Cille himself, is a later addition, so that only the first +two stanzas belong to the original hymn. The sixth +line, <i>quem tu Christe</i>, is quoted in the section of VG +referred to; but the three other excerpts, <i>lucerna</i>…, +<i>custodiantur</i>…, <i>propheta</i>…, do not appear in the +text before us: nor do the surviving stanzas justify the +extravagant praise said to have been heaped on the +composition at Clonmacnois—though no doubt a composition +by Colum Cille, had it only the artless simplicity +of a nursery jingle, would have been sure of an appreciative +audience. However, the text seems to indicate +something much more elaborate, and probably the +original composition was an acrostic, like Colum Cille's +great <i>Altus <a name="an30r" id="an30r"></a>Prosator</i>.<a href="#an30"><sup>30</sup></a> The two authentic stanzas of the<span class="page"><a name="page166" id="page166"></a>[page 166]</span> +<i>Liber Hymnorum</i> are incorporated in the metrical +patchwork at the end of LB.</p> +<p> +Another version of the hymn was known to Colgan, +and is given by him in TT, p. 472. Unfortunately he +quotes only one couplet—</p> + +<table width="70%" align="center" summary="quatrains"> +<tr> +<td class="note" valign="top" width="50%"> +Quantum Christe O Apostolum +</td> +<td class="note" valign="top" width="50%"> +mundo misisti hominem +</td></tr> +<tr> +<td class="note" valign="top" width="50%"> +Lucerna huius insulæ +</td> +<td class="note" valign="top" width="50%"> +lucens lucerna mirabilis +</td> +</tr> +</table> + +<p> +which is evidently corrupt, and (as Colgan seems to regard +it as the opening stanza) must show that the whole text +had become disturbed by the time when Colgan wrote. +Indeed, it does not appear that Colgan knew any more of +the hymn than these two lines.</p> +<br /> + +<h4>LIII. THE ENVY OF THE SAINTS (VG)</h4> +<p> +Note how the Latin texts soften down the saying +attributed in VG to Colum Cille. A curious incident +of disagreement between Ciaran and Colum Cille is thus +related by Colgan (TT, p. 396). "Once there arose a +petty quarrel between Kieranus and Columba, in which +perhaps Kieranus, jealous for the divine honour, appeared +either to prefer himself to Columba, or not to yield him +the foremost place. But a good Spirit, descending from +heaven, easily settled the quarrel, whatever it may have +been, in this wise. He held out an awl, a hatchet, and +an axe, presenting them to Kieranus: 'These things,' +said he, 'and other things of this kind, with which thy +father used to practise carpentry, hast thou abjured for +the love of God. But Columba renounced the sceptre +of Ireland, for which he might have hoped from his +ancestral right and the power of his clan, before he made <span class="page"><a name="page167" id="page167"></a>[page 167]</span> +offering.'" The same tale is told in Manus O'Donnell's +Life (ed. O'Kelleher, p. 60).</p> +<p> +The authorities differ as to the attitude which Colum +Cille adopted with regard to Ciaran. But as regards the +other saints of Ireland there is no ambiguity. The +cutting-short of Ciaran's life was one of the "three +crooked counsels of Ireland" according to the glosses to +the <i>Martyrology of Oengus</i> (9th September): the same +authority adds that the saints "fasted for Ciaran's death," +as otherwise all Ireland would have been his. The +ancient legal process of fasting was an inheritance from +Pagan times. If A had a case against B, he might, and +under certain circumstances was obliged to, abstain from +food till the case was settled; he was then said to "fast +upon B." The idea probably was that if a litigant +permitted his adversary to starve to death, the angry +ghost would ever afterwards disturb his rest. Parallels +have been found in ancient Indian practice. Sometimes +B performed a counter-fast; in such a case he who first +broke his fast lost his cause. But the process seems to +have been strangely extended, even in Christian times, +to obtain boons from the supernatural Powers. We +read of a saint "fasting upon God" that a king might +lose a battle; and in <i>Revue celtique</i>, vol. xiv, p. 28, there +is printed a story of a childless couple who fasted with +success upon the Devil, that he might send them offspring. +Two of the saints—Odran of Letrecha Odrain +and Mac Cuillind of Lusk—went and told Ciaran for what +they were fasting: Ciaran simply replied, "Bless ye the +air before me"—the air through which I must travel +in passing heavenwards—"and what ye desire shall be +given you." The <i>Book of Leinster</i> contains a poem +attributed to Saint Ciaran relating to the shortness of his +life: as it has apparently never been printed it is given +here with a translation, so far as the obscurity of the<span class="page"><a name="page168" id="page168"></a>[page 168]</span> +language permits—</p> + +<table width="70%" align="center" summary="quatrains"> +<tr> +<td class="note" valign="top" width="50%"> +An rim, a rí richid ráin +</td> +<td class="note" valign="top" width="50%"> +corbom etal risin dáil: +</td></tr> +<tr> +<td class="note" valign="top" width="50%"> +co cloister cech ní atber +</td> +<td class="note" valign="top" width="50%"> +i sanct cech sen, a Dé máir. +</td> +</tr> +</table> + +<p> +(Stay for me, O King of glorious heaven, till I be pure before +the assembly; till everything that I shall speak be heard in the +sanctuary of every blessing, O great God.)</p> + +<table width="70%" align="center" summary="quatrains"> +<tr> +<td class="note" valign="top" width="50%"> +A Mic Maire, miad cen ón +</td> +<td class="note" valign="top" width="50%"> +ammochomde corric nem, +</td></tr> +<tr> +<td class="note" valign="top" width="50%"> +a ruiri na nangel find, +</td> +<td class="note" valign="top" width="50%"> +innanfa frim corbom sen? +</td> +</tr> +</table> + +<p> +(O Son of Mary, a dignity without blemish, O my Lord as far +as Heaven, O King of the white angels, wilt Thou stay for me +till I am old?)</p> + +<table width="70%" align="center" summary="quatrains"> +<tr> +<td class="note" valign="top" width="50%"> +Attchimse mo guide rutt +</td> +<td class="note" valign="top" width="50%"> +arbaig Maire diandit Macc +</td></tr> +<tr> +<td class="note" valign="top" width="50%"> +menbad tacrad latt a Ri +</td> +<td class="note" valign="top" width="50%"> +condernaind ni bud maith latt +</td> +</tr> +</table> + +<p> +(I make my prayer unto Thee, for the love of Mary to whom +Thou are Son, if it be not displeasing in Thy sight, O King, that +I may do somewhat pleasing to Thee.)</p> + +<table width="70%" align="center" summary="quatrains"> +<tr> +<td class="note" valign="top" width="50%"> +Maccan berair rian a ré +</td> +<td class="note" valign="top" width="50%"> +ní fintar feib ar a mbé +</td></tr> +<tr> +<td class="note" valign="top" width="50%"> +asaóete lenta baeís +</td> +<td class="note" valign="top" width="50%"> +aggáes cach aés bes nithé +</td> +</tr> +</table> + +<p> +(A young man who is taken before its time, the honour in +which he may be is not discovered: from his youth of +following folly, to his age every company … (?).)</p> + +<table width="70%" align="center" summary="quatrains"> +<tr> +<td class="note" valign="top" width="50%"> +Ni horta laeg rianáes daim +</td> +<td class="note" valign="top" width="50%"> +ár cach sen as tressiu achách, +</td></tr> +<tr> +<td class="note" valign="top" width="50%"> +ni horta uan na horc maith +</td> +<td class="note" valign="top" width="50%"> +ni coilte <a name="an31r" id="an31r"></a>cr … <a href="#an31"><sup>31</sup></a> a bláth +</td> +</tr> +</table> + +<p> +(A calf is not slaughtered till it is of ox's age, 'tis the +ploughing (?) of every old one which waxes stronger: a lamb or a +good pigling is not slaughtered, the (saffron?) is not plucked till +its flower.)</p> + +<table width="70%" align="center" summary="quatrains"> +<tr> +<td class="note" valign="top" width="50%"> +Buain guirt riasiu bas abbuig +</td> +<td class="note" valign="top" width="50%"> +is m … cacaid, a Rí rind? +</td></tr> +<tr> +<td class="note" valign="top" width="50%"> +is e in longud riana thráth +</td> +<td class="note" valign="top" width="50%"> +blath do choll in tan bas find +</td> +</tr> +</table> + +<p> +(To reap a field before it is ripe, is it a right (thing), O King +of stars? It is eating before the time to violate a flower while +it is white.)</p> + +<table width="70%" align="center" summary="quatrains"> +<tr> +<td class="note" valign="top" width="50%"> +Fuiniud immedon laa +</td> +<td class="note" valign="top" width="50%"> +ni hord baa rian … +</td></tr> +<tr> +<td class="note" valign="top" width="50%"> +matan in aidche, in dedoil +</td> +<td class="note" valign="top" width="50%"> +ria na medon cia mó col +</td> +</tr> +</table> + +<p> +(Sunset in midday, no order of profit before…; morning in +night, twilight before its noon, though it be greatest wrong.)</p> +<span class="page"><a name="page169" id="page169"></a>[page 169]</span> +<table width="70%" align="center" summary="quatrains"> +<tr> +<td class="note" valign="top" width="50%"> +Cluinti itgi notguidiu +</td> +<td class="note" valign="top" width="50%"> +is mo chridiu deroil dúir +</td></tr> +<tr> +<td class="note" valign="top" width="50%"> +a Mic mo De cianomrodba +</td> +<td class="note" valign="top" width="50%"> +is bec mo thorba dondúir +</td> +</tr> +</table> + +<p> +(Hear Thou the prayer I pray Thee in the depth of my wretched +hard heart, O Son of my God, although Thou cuttest me off, +small is my profitableness … )</p> + +<table width="70%" align="center" summary="quatrains"> +<tr> +<td class="note" valign="top" width="50%"> +Duitsi a Mic motholtu +</td> +<td class="note" valign="top" width="50%"> +cen cope sentu dom churp, +</td></tr> +<tr> +<td class="note" valign="top" width="50%"> +cenambera cen taithlech +</td> +<td class="note" valign="top" width="50%"> +no co bia maith fe[in] fort +</td> +</tr> +</table> + +<p> +(To Thee, O Son, … (?), that without my body becoming +aged, I be not taken without reason till I shall myself be good +in Thy sight.)</p> + +<table width="70%" align="center" summary="quatrains"> +<tr> +<td class="note" valign="top" width="50%"> +Is fort shnádud cach ambi +</td> +<td class="note" valign="top" width="50%"> +ria ndula m' chri, a Ri slán, +</td></tr> +<tr> +<td class="note" valign="top" width="50%"> +ic do guide dam cen dichil, +</td> +<td class="note" valign="top" width="50%"> +an rimm a Rí richid ran +</td> +</tr> +</table> + +<p> +(On Thy protection is every one whereso he is; before departure +of my body, O Perfect King, I am praying Thee without negligence, +stay for me, O King of glorious heaven.)</p> +<br /> + +<h4>LIV. THE PANEGYRICS (LA, VG)</h4> +<p> +There is little that need be said about these paragraphs, +which are of conventional type. There are two references +in VG which may, however, be noted. The first is to the +relics left in the hollow elm, of which we have already +heard at the beginning of these annotations: here said +to have been deposited by Benen (the pupil of Patrick, +and his successor in Armagh) and by Cumlach (the leper +of Saint Patrick). The second is an allusion, on which +I am unable to throw any light, to some evidently +well-known story of a certain Peca and his blind pupil.</p> +<br /> + +<h4>THE METRICAL PANEGYRIC IN LB</h4> +<p> +This is a patchwork of extracts from different sources.</p> +<p> +<b>1.</b> Fifteen-syllable lines, with caesura at eighth +syllable; every line ending in a trisyllabic word, rhyming +(not always) with a word preceding the caesura. A +dissyllable or trisyllable precedes the caesura. Rhythm +of Tennyson's <i>Locksley Hall</i>, proceeding by stress only, +independent of vowel-quantity or hiatus. In line seven,<span class="page"><a name="page170" id="page170"></a>[page 170]</span> +'Keranus' must be pronounced in four syllables, +Kiaranus. Refers to the wizard's prophecy, incident II.</p> +<p> +<b>2.</b> Four lines, in <i>Locksley Hall</i> rhythm, with a dissyllabic +rhyme running through the quatrain. Relates +incident IX.</p> +<p> +<b>3.</b> Four lines, twelve syllables trochaic, caesura at +seventh syllable. Each line ends with a trisyllable or +a tetrasyllable, with dissyllabic rhyme running through +the quatrain. The rhythm is that of the following line +(which is intentionally misquoted to serve the present +purpose)—</p> + +<p class="indent1"> +"Gather roses while you may, time is still a-flying."</p> + +<p> +The incident is not recorded in the prose lives; but it +appears in the <i>Book of the Dun Cow</i>, in the story of the +Birth of Aed Slaine (son of King Diarmait, reigned +A.D. 595-600). Diarmait, it appears, had two wives +(for, notwithstanding his friendship to Ciaran, he was but +a half-converted pagan), by name Mugain and Muireann. +Muireann had the misfortune to be bald, and Mugain, +who, as is usual in polygamous households, was filled with +envy of her, bribed a female buffoon to remove her golden +headgear in public at the great assembly of Tailltiu +(Telltown, Co. Meath), so as to expose the poor queen's +defect to the eyes of the mob. The messenger accomplished +her purpose, but Muireann cried out, "God and +Saint Ciaran help me in this need!" and forthwith a +shower of glossy curling golden hair flowed from her +head over her shoulders, before a single eye of the +assembly had rested upon her. Compare Ciaran's own +experience, incident XLVI.</p> +<p> +<b>4.</b> Three lines in the same metre, but apparently with +three instead of four lines in each rhyming stanza. +Refers to incident XVIII.</p> +<span class="page"><a name="page171" id="page171"></a>[page 171]</span> +<p> +<b>5.</b> Three lines in the same rhythm as extract 1, but +with a different rhyme-scheme; apparently three lines +from a quatrain rhyming <i>abab</i>. Refers to incident XLI.</p> +<p> +<b>6.</b> Six lines in elegiac couplets. This probably refers +to XLVI, but without their original context the lines +must remain obscure. In any case the versifier has the +story in a rather different form from the prose writers, and +appears to regard it as an incident of the boyhood period.</p> +<p> +<b>7.</b> Eight lines from the hymn of Colum Cille, already +commented upon.</p> +<br /> + +<h4>ADDITIONAL NOTE ON CIARAN'S BIRTHPLACE</h4> +<p> +Some place-names in the barony of Moycashel (S. Co. +Westmeath), which lies in Cenel Fiachach, support the +tradition that Ciaran's birthplace is to be sought there, +and not in Mag Ai at all. I can find nothing in the +local nomenclature to suggest Ráith Cremthainn; but +"Templemacateer" (<i>Teampull mhic an tsaoir</i>, the +"Church of the Wright's son") may be compared with, +and perhaps equated to the similarly named "house" +(p. 111); "Ballynagore" (<i>Baile na ngabhar</i>, the "town +of the goats," or "horses") perhaps echoes the "Tir na +Gabrai" of VG 3. About half a mile to the west is +<i>Tulach na crosáin</i>, the "Mound of the crosslet"—possibly +the missing cross of Ciaran (LA 4). At the outflow of +the Brosna from Loch Ennell is "Clonsingle," which it +is tempting to equate to the place-name corrupted to +"Cluain Innsythe," in LA 12.</p> +<p> +An additional suggestion may here be made to the +effect that the eldest son and daughter of Beoit were +twins. Their names, <i>Lug-oll</i> "big Lug," and <i>Lug-beg</i> +"little Lug," are in correspondence, as twins' names +often are.</p> + + +<br /> + <hr class="medium" /> +<br /> +<span class="page"><a name="page172" id="page172"></a>[page 172]</span> +<br /><br /><a name="latintext" id="latintext"></a> +<h2><b>APPENDIX</b></h2> + +<h3>THE LATIN TEXT OF LB</h3> + +<p><span class="rightnote">° R1 162b<br /> + R2 127d</span> +<b>1.</b><sup>°</sup> Vir gloriosus, et uita sanctissimus abbas, Queranus, +ex patre Boecio, matre Darercha <span class="note">[Darecha R2]</span> ortus +fuit. Hic traxit originem de aquilonali parte Hibernie, +Aradensium silicet genere. Diuina quoque gratia a +puerili etate sic ipse illustratus est, ut qualis<span class="rightnote">° R2 128a<br />° R1 162c</span><sup>°</sup> foret +futurus luculenter appareret.<sup>°</sup> Erat <span class="note">[Cras MSS.]</span> enim +tanquam lucerna ardens eximia caritate, ut non solum +feruorem pii cordis et deuocionem erga hominum inopiam +releuandam <span class="note">[reuelandam MSS.]</span> exhiberet; uerum et in +creaturum irrationabilium necessitatibus infatigabilem +ostenderet affectum. Et quia tanta lucerna non debuit +sub modio abscondi, ideo a puerili etate cepit miraculorum +prod[ig]iis coruscare.</p> +<p> +<b>2.</b> Quum enim equus fili regis terrae illius subita morte +periret, ac de eius casu iuuenis ille multum doleret, +apparuit ei in sompnis uir uultus uenerabili ac rutilentis, +qui eum prohibuit tristari pro morte equi, dicens ei, +"Voca" inquit "sanctum puerum Keranum, qui aquam +in os equi tui infundat, frontemque aspergat, et reuiuiscet. +Illum quoque pro resuscitatione eius munere debito +dotabis." Cumque regis filius de sompno euigilasset, +misit pro puero Kerano ut ad se ueneret; qui cum +sui presentiam ei exhiberet, atque sompnium seriatim +<span class="note">[seruatem <i>or</i> seritatem R1]</span> audiret, secundum quod +angelus illum docuit, equum aqua benedicta aspergens +de morte resuscitauit. Viso hoc magno miraculo, +agrum fertilem et amplum rex terrae illius in honore<span class="page"><a name="page173" id="page173"></a>[page 173]</span> +Dei Omnipotentis, in cuius nomine equus suus est +resuscitatus, sancto Kerano contulit.</p> +<p> +<b>3.</b> Accidit autem quadam die <span class="note">[q.d. <i>omitted</i>, R2]</span> quod +mater ipsius Kerani eum reprehenderet, eo quod mel +siluestre, sicut ceteri pueri suis parentibus ferebant, non +portaret. Quod cum dilectus Deo et hominibus audiret, +mentem eleuans ad Puerum illum qui subditus erat +parentibus, aquam de fonte uicino allatam benedixit, +in nomine Eius qui mel potens est producere de petra, +et oleum de saxo durissimo; et mox aqua illa in mel +dulcissimum, Deo cooperante, conuertitur, et sic matri +defertur. Hoc mel parentes eius sancto Dermicio +diacono, cognomento Iusto, qui eum baptizauit, transmiserunt.</p> + +<p><span class="rightnote">° R1 162d<br />° R2 128b</span> +<b>4.</b> Lectis autem a<sup>°</sup> memorato sancto literarum +rudimentis, beatum Cluayn Hir<sup>°</sup>ardensem abbatem, +discendi causa, adire proposuit. Et cum opere uellet +complere quod animo cepit cogitare, uaccam unam a +parentibus ad uictum sibi postulauit. Sed cum eius +peticionem mater eius non acquiesceret, celestis Pater, +qui intimios <span class="note">[<i>sic</i> R1, intuitos R2]</span> suos quantum mater +filium diligit, desiderium dilecti sui adimplere non distulit. +Nam uacca una lactifera, una cum uitulo, consecuta est +eum, acsi a suo pastore minaretur post eum. Qui cum +ad sacrum collegium sancti Fynniani uenisset, gaudium +non modicum de eius aduentu omnes habuerunt. Vacca +uero, que secuta est eum, simul cum uitulo pascebatur, +nec ubera materna sine licencia tangere attemptabat. +Keranus eius pascua sic discriminauit atque distinxit, ut +tantum uitulum mater lambe[re]t, nec tamen ei ubera +praeberet. Istius uero uacce in tanta habundancia +exubrabat lac, ut xii uiris cotidie distributum sufficientem +copiam uictus praeberet. Sanctus uero adolescens +Keranus, diuine scripture intentus, inter condiscipulos +suos sanctitate ac sapientia, uelut sidus perfulgidus inter<span class="page"><a name="page174" id="page174"></a>[page 174]</span> +alia <span class="note">[alique R2]</span> sidera, emicabat. Erat uero perfecte +caritatis fragrantia plenus, et moris probitate, et uite +sanctimonia, ac humilitatis dulcedine, presentibus et +absentibus gratiosus, honorabilis, et admirabilis.</p> +<p> +<b>5.</b> Vna dierum ad regem quendam, Tuathlum nomine, +pro cuiusdam ancille liberacione intercessurus accessit. +Cumque regem deuote pro ea rogaret <span class="note">[pro ea deuote +oraret R2]</span> 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, <span class="rightnote">° R1 163a</span>alterum se illi<sup>°</sup> Paulinum +episcopum exhibuit. Nec mora, rex illam emancipauit, +et insuper Dei famulo suum indumentum donauit. +Quod ille accipiens, continuo pauperibus distribuit.</p> +<p><span class="rightnote">° R2 128c</span> +<b>6.</b> Nocte quadam<sup>°</sup> 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 perpetuam dedit illi; sed +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.</p> +<p> +<b>7.</b> Transacto autem temporis spacio, accepta magistri +sui licentia et benedictione, ad sanctum Nynnidum in +quadam silua stagni Erny commorantem properauit. +Et cum <span class="note">[cum <i>omitted</i> R2]</span> illuc peruenisset, cum magno +gaudio et caritate non ficta susceptus est. Cumque +idem in moris ac uirtutum disciplina cotidie proficeret,<span class="page"><a name="page175" id="page175"></a>[page 175]</span> +quadam die ad nemora uicina cum fratribus ad scindenda +ligna ut <span class="note">[ut <i>omitted</i> R2]</span> uerus obediens properauit. +Erat enim consuetudo in sacro illo collegio ut iii monachi +cum seniore ad ligna deportanda secundum ordinem +temporis semper irent. Cedentibus uero ceteris ligna, +ipse seorsum <span class="note">[deorsum R2]</span> Deum, secundum quod moris +erat sibi, attente orabat. Interea quidam nefandi +latrones, rate ad insulam illam transuecti, in prefatos +fratros irruerunt, atque eos occiderunt, et eorum capita<span class="rightnote">° R1 163b</span> +secum detuler<sup>°</sup>unt. Keranus uero, dum strepidum +soc[i]orum <span class="note">[<i>sic</i>]</span> percucientium non audiret, mirabatur; +et propter admiracionem festine peruenit ad locum ubi +eos laborantes reliquit. Viso quoque eo quod de fratribus +actum est <span class="note">[est <i>omitted</i> R2]</span>, alta trahit ipse suspiria, et +uehementer contristatus est. Secutus est quoque +homisidas <span class="note">[<i>sic</i> R1]</span> illos e uestigio, atque eos in portu ut +suam nauiculam in portu ad aquam <span class="note">[aquas R2]</span> deducerent +desudantes, sed minime hoc facere potentes <span class="note">[fatentes +R1, facientes R2]</span> inuenit; sic uero <span class="note">[sic eis R2]</span> Deus<span class="rightnote">° R2 128d</span> +scapham<sup>°</sup> eorum terre conglutinauit ut nequaquam +eam amouere potuissent. Et cum uoluntati Cunctipotentis +contraire non possent, a uiro Dei tunc presente +<span class="note">[-entem R2]</span> ueniam suppliciter postulant. Qui memor +sui Magistri pro Iudeis eum crucifigentibus orantis, +sanctus pro illis licet indignis preces ad fortem pietatis +effudit; et uirtute orationis eius potiti, ratem suam +facillime ad aquam ducere potuerunt. Pro munere +uero huius beneficii, optinuit a latronibus capita suorum +fratrum. Acceptis uero hiis, ad locum ubi corpora +iacuerant deueniens, Deum deuote rogauit ut omnipotenciam +suam in seruorum suorum resuscitatione hac +uite ostenderet. Mirum quoque est quod narro, sed +ueritate facti euidentissimum; capita corporibus coaptauit, +ut illos uirtute sacre orationis ad uitam reuocauit, +immo quod uerius est, reuocari meruit. Hii quoque sic<span class="page"><a name="page176" id="page176"></a>[page 176]</span> +mirabiliter resuscitati, ligna secum ad monasterium +transuexerunt. Quam diu tamen uixerant <span class="note">[<i>sic</i>]</span>, cicatrices +uulnerium in collis suis portauerunt.</p> +<p> +<b>8.</b> Alio tempore cum peccora parentum in quodam +loco custodiret, uacca una peperit coram eo uitulum. +Veniens uero imacie omnino confectus <span class="note">[<a name="ap1r" id="ap1r"></a>canis]</span><a href="#ap1"><sup>1</sup></a> cupiens +de hiis que cum uitulo cadunt de uentro matris <span class="note">[uentrem +<a name="ap2r" id="ap2r"></a>suum]</span><a href="#ap2"><sup>2</sup></a> implere, stetit coram pio pastore. Cui ait +"Commede, miser, uitulum istum, quia multum eo<span class="rightnote">° R1 163c</span> +indi<sup>°</sup>ges." Canis uero iussa Querani complens, usque +ad ossa uitulum commedit. Redeunti uero Querano +cum uaccis ad domum, illa ad memoriam reducens +uitulum mugiendo huc illucque discurrebat. Causam +uero mugitus cognoscens mater Querani, cum indignatione +puero ait "Redde uitulum, Quirane, etsi igne sit +combustus uel aqua submersus." At ille iussis maternis +parens, ad locum ubi uitulus erat commestus accedens, +ossa eius collegit et uitulum resuscitauit.</p> +<p> +<b>9.</b> Quodam tempore, transeunte eo per uiam, quidam<span class="rightnote">° R2 129a</span> +mali<sup>°</sup>gno spiritu uexati canem ferocissimum excitauerunt +ut <a name="ap3r" id="ap3r"></a>sibi<a href="#ap3"><sup>3</sup></a> <span class="note">[<i>sic</i>]</span> noceret. Sed confidens in Domino +suo Queranus scuto deuote orationis se muniuit, ac +dixit "Ne tradas bestis <span class="note">[<i>sic</i> R1, bestiis R2]</span> animas +confitentium tibi, Domine." Et mox canis ille mortuus +est.</p> + +<p> +<b>10.</b> Alio tempore solo eo in insula illa relicto, pauperem +quendam audiuit in portu ignem sibi dari rogantem. +Erat enim iam frigidum tempus; sed ratem non habuit +ut pauperis peticioni, licet multum desideraret, satisfaceret. +Et quia caritas omnia sustinet, ticionem +ardentem in stagnum proiecit, et feruore <span class="note">[-rem MSS.]</span> +dilectionis mittentis in aquis preualente <span class="note">[preualens MSS.]</span><span class="page"><a name="page177" id="page177"></a>[page 177]</span> +ad pauperem usque peruenit.</p> +<p> +<b>11.</b> Aliquandiu uero ibidem moratus homo Dei, cum +licencia Nynnidi ad sanctum Endeum Arnensem abbatem +properauit; qui in aduentu eius non modica perfundebatur +leticia. Nocte uero quadam sompniauit se uidisse +iuxta ripam magni fluminis Synan arborem magnam +frondosam et fructiferam que totam obumbrauit Hyberniam. +Quod sompnium beato Edeo indicauit crastina +die <span class="note">[die <i>omitted</i> R2]</span>. Sed et ipse Endeus eandem uisionem<span class="rightnote">° R1 163d</span> +ea nocte <span class="note">[e.n. <i>omitted</i> R2]</span><sup>°</sup> se uidisse attestatus est, +quam uisionem sanctus Endeus interpretatus: "Arbor" +inquit "illa tu es, qui coram Deo et hominibus magnus +eris, et per totam Hiberniam honorabilis, propter quod et +tui adiutorii et gracie umbra a demoniis et aliis periculis +protegetur uelut sub umbra arboris salutifere; plurimisque +prope ac procul tuorum fructus operum subuenient. +Igitur secundum Dei imperium qui reuelat +secreta, ad praeostensum accede locum, et ibi habita +secundum graciam a Deo tibi datam." Confortatus ex +huius uisionis interpretacione, paruit uerus obediens +iussioni Sancti Endei patris sui spiritualis.</p> +<p> +<b>12.</b> Et profectus in uiam inuenit quendam pauperem +in itinere cui ab eo eleemosinam petenti casulam suam +tribuit. Cumque ad insulam Cathaci uenisset, beatus +Senanus aduentum eius, Spiritu reuelante, didicit; eique +obuiam ueniens quasi subridendo ait, "Nonne presbitero +pudor est absque casula incedere?" Senanus enim in +spiritu nouit quomodo ipse pauperi eam dedit. Et ideo<span class="rightnote">° R2 129b</span> +cum ca<sup>°</sup>sula ei occurreret. Et ait Keranus, "Senior" +inquit "meus sub uestimento suo casulam mihi aufert."</p> +<p> +<b>13.</b> Quam cum accepisset et gracias datori egisset, pro +sancta colloquia ad cellam fratris sui Luctigernni +<span class="note">[-gerimi R2]</span> peruenit, ubi et alius frater eius Odranus +<span class="note">[Ordanus R2]</span> nomine erat. Ibi aliquanto tempore +moram traxit ac magister hospicium fuit. Die uero<span class="page"><a name="page178" id="page178"></a>[page 178]</span> +quadam eo sub diuo legente in cimitherio, hospites ex +improuise uenerunt, quos, librum oblitus apertum, ad +hospicium adduxit; eorumque pedes deuote lauit, et +cetera que eis necessaria erant propter Christum ministrauit. +Interea cum nocturne adessent tenebre, grandis<span class="rightnote">° R1 164a</span> +facta est pluuia. Sed Ille qui uellus Gedeonis ir<sup>°</sup>rorauit, +at praeterea a rore intactum custodiuit, librum sancti +Kerani sic ab ingruentibus aquis licet apertum <span class="note">[aquis +hoc apertum R2]</span> reserauit quod nec una gutta super eum +cecidit.</p> +<p> +<b>14.</b> Monasterio in quo tunc uir Dei morabatur, erat +quaedam insula uicina, quam seculares quidam inhabitabant, +quorum tumultus uiros Dei multum molestabat. +Vnde contigit ut beatus Keranus, eorum inquietacione +compulsus, ad stagnum accederet, et orationi se totum +dans, elongationem illorum uexancium seruos Dei +perueniuit. Cum enim ab oratione cessaret, ecce subito +insula cum stagno et habitatoribus in remotum locum +secessit, ut ullatenus <span class="note">[nullatenus R2]</span> habitatores eius +eius <span class="note">[<i>sic</i> MSS.]</span> amicos Altissimi possent turbare. In +Eius enim nomine hoc miraculum factum est qui Sodomam +propter peccatum inhabitancium subuertit ac igne +succendit. Adhuc extant signa illius stagni, ubi ante erat.</p> +<p> +<b>15.</b> Vir Dei, cum in usum <span class="note">[usus MSS.]</span> pauperum bona +monasterii distribueret, fratres super hoc conquirentes +ad ipsum temere accedentes, dixerunt, "Discede," +inquierunt "a nobis, simul enim cohabitare non possumus." +Quibus ipse acquiesce[n]s, et uale in Domino +faciens, ad insulam quandam se transtulit <span class="note">[a. i. s. t. q. R2]</span> +nomine Anginam; in qua insula fundato monasterio, +multi undique properantes fama sanctitatis eius eos<span class="rightnote">° R2 129c</span> +attrahente<sup>°</sup> seruicium Dei mancipauerunt. Sub stricta +instruens regula, uultu et habitu, sermone et uita, se eis +in exemplum exhibuit. Erat enim tanquam aquila +prouocans ad uolandam pullos suos quantum ad contemplacionis<span class="page"><a name="page179" id="page179"></a>[page 179]</span> +sublimitatem; sed fraterna humilitate +sicut minus <span class="note">[unus R2]</span> ex eis uiuebat. Erat enim in +spiritualibus meditacionibus suspensus ad supera; +infirma tum imbecillitate sic condescendebat ut quasi +uideretur se inclinare ad infima. Ipse quoque fide erat +perfectus, caritate feruidus, spe gaude[n]s, corde mitis,<span class="rightnote">° R1 164b</span> +ore affabilis,<sup>°</sup> paciens et longanimis, hospitalitate erat +humanus, in operibus pietatis semper assiduus, benignus, +mansuetus, pacificus, sobrius, et quietus. Et ut multa +breui concludam sermone, omnium uirtutum erat +ornatus decore. Hiis et huiuscemodi sollicitum impendens +studium Marie contemplacioni ac Marthe erga +temporalium dispensacionem ordinata succasione <span class="note">[succisione +R2]</span> adimplebat officium. Nec potuit talis ac +tante lucerne lumen sub modio abscondi, sed circumquoque +gracie sue splendore diffuso mundum copiose +illuminauerat irradiauit lumine.</p> +<p> +<b>16.</b> Erat nihilominus prophecie spiritu inspiratus, +quam ex precedentibus et subsequentibus patet exemplis. +Quadam namque die uox cuiusdam nauigium postulantis +aures ei[us] pulsauerat. Tunc ait ad fratres; "Vocem," +inquit "eius audio quem Deus uobis preficiet abbatem; +euntes ergo ipsum adducite." Illi itaque properauerunt, +atque ad portum peruenientes quendam adolescentulum +illiteratum inuenirent. Quem negligentes adducere ad +sanctum uirum reuersi neminem nisi adolescentulum +illiteratum qui profugus in siluis errabat se inuenisse +asseruerunt. Sanctus autem Queranus ait; "Adducite" +inquit "illum, et nolite futurum pastorem uestrum +despicere." Qui adductus Dei inspiracione et sancti +uiri instructione religionis habitum suscepit, et per +modum literas didicit. Ipse est enim sanctus Oenius, +uir uite uenerabilis: et, sicut sanctus ante predixit, +fratribus per modum prefuit.</p> + +<span class="page"><a name="page180" id="page180"></a>[page 180]</span> + +<p> +<b>17.</b> Elapso denique tempore, quidam uir sanctus<span class="rightnote">° R2 129d</span> +nomine Dompnanus,<sup>°</sup> Mumoniensis genere, ad uirum Dei +uisitandum peruenit. Cumque ab eo sanctus Keranus +causam aduentus scicitaretur, respondit se uelle locum +habere in quo Dominum <span class="note">[habere in Deo R2]</span> secure posset +seruire. Sanctus uero Keranus, non que <span class="rightnote">° R1 164c</span>sua<sup>°</sup> <span class="note">[supra +R2]</span> sed que Ihesu Christi querens ait "Hic" inquit +"inhabita, et ego Deo duce locum habitandi alibi +queram." Denique sacro eum comitante <span class="note">[conm. MSS.]</span> +conuentu ad locum eius a Deo premonstratum profectus +est, in quo celebri ac famoso monasterio constructo quod +hodie Cluaynensis <span class="note">[Claynensis R2]</span> appellatur ciuitas +insignium miraculorum luce ipse, tanquam sol mundum +istum ita illuminauit.</p> +<p> +<b>18.</b> De quorum miraculorum multitudine quedam hic +subnectemus. Quodam tempore dum fratres in messe +laborantes sitis periculo grauarentur, miserunt ad sanctum +patrem Queranum ut aque <span class="note">[aqua MSS.]</span> beneficio refocillarentur. +Quibus per ministros ipse ait: "Vnum" +inquit "de duobus eligite; aut aqua nunc uos recreati, +aut hic post uos habitaturos rebus mundanis beneficiari." +At illi respondentes dixerunt "Eligimus," inquiunt +"ut illi qui post nos ueniunt in bonis temporalibus +habundent, et nos tollerantie mercedem in celis habeamus." +Et sic futurorum spe gaudentes, a potu abstinuerunt, +licet multum indigentes. Vespero uero illis +domum redeuntibus, pius pater, laborancium lassitudinem +compaciens, uas aqua plenum benedixit, et iam +sanctum miraculum in Chana Galilee renoua[n]s, in +optimum uinum transmutauit aquam. Quo uino siti +deficientes recreati sunt, et in fide insoliti miraculi +ostensione recreati laudes omnipotenti Dei dederunt. +Huius enim uini miraculosi sapor solito graciosior erat, +et odor in propinatoris pollice quamdiu suruixit +redoleuit.</p> + +<p> +<b>19.</b> Die quadam cum in uia incederet, nephandissimi<span class="page"><a name="page181" id="page181"></a>[page 181]</span> +latrones eum comprehendentes, caput beati uiri radere +ceperunt. Set quod peruersitas hominis delere uoluit, +diuina pietas ad magni mirac[u]li ostensionem conuertit. +Rassorum enim capillorum loco alii statim capilli<span class="rightnote">° R1 164d<br />° R2 130a</span> +cresceba[n]t.<sup>°</sup> Quo miraculo latrones perculsi,<sup>°</sup> ad +ueritatis semitam sunt conuersi, ac deinceps diuine +milicie sub tanto duce seruientes, in sancta conuersacione +uitam finierunt.</p> +<p> +<b>20.</b> Alio tempore bonus pastor peccora pascens, tres +pauperes ei occurrerunt. Quorum primo capam, secundo +pallium, tercio tunicam contulit <span class="note">[secundo tunicam, tercio +pallium eius tulit, R2]</span>. Abeuntibus uero illis, uiri +quidam, secularis uite professores, aduenierunt. A +quibus quoniam uestimentorum expertum se uideri +erubuit, adiutor in opportunitatibus Dominus aqua eum +circumdedit adeo, quod preter caput nullum membrum +illi uidere potuerunt. Sed postquam hii uiri transierunt, +aqua ilia mox disparuit <span class="note">[desperauit MSS.]</span>.</p> +<p> +<b>21.</b> Elapso post hoc tempore, quidam satellites diabuli +uirum quendam iuxta monasterium eius commorantem +interficere conabantur. Quem beato uiro pro eo orante +Deus mirabiliter eripuit. Illi <span class="note">[illium MSS.]</span> enim eundem +uirum iugulantes statuam quandam lapideam percuciebant. +Quo tandem percepto, latrones corde compuncti, +ad pastorem animarum Queranum properant, +culpam humiliter recognoscunt, atque uite sue emendato +calle, sub iugo Christi usque ad mortem fideliter +seruierunt.</p> + +<p> +<b>22.</b> Hiis atque aliis perplurimis gloriosissimus Christi +miles tamquam luminare quod diei presidet fulgens, ad +occasum naturalis cursus deueniens correptus infirmitate +graui appropinquiuit. Sed quia qui perseuauerit usque +in finem his salus erit, ideo athleta Christi, non solum se +in bello huius certaminis confortans, uerum et animos ad +uincendum inuitans, lapidem quo capiti supposito soporis<span class="page"><a name="page182" id="page182"></a>[page 182]</span> +modicum corpori hactenus indulgebat, humeris etiam +fecit subponi; sanctamque eleuans manum fratres +benedixit et uiatici salutaris perceptione munitus, spiritum +celo reddidit. Exiens enim beata illa anima de +corpore, chori angelorum <span class="note">[angelorum <i>omitted</i> R2]</span> cum<span class="rightnote">° R2 165a</span> +ympnis et canticis<sup>°</sup> illam in Dei gloriam assumpserunt.</p> + +<p> +<b>23.</b> Beatissimus quoque abbas Christi Columba, audito +sancti Kerani obitu, egregium de ipso composuit +ympnum: eumque ad <span class="note">[de MSS.]</span> Cluaynense secum detulit +monasterium, ubi prout decuit hospicio honorifice +susceptus est. Ympnum uero abbas qui tunc preerat, +ceterique qui eum audierant, multis et ma<sup>°</sup>gnis laudibus<span class="rightnote">° R2 130b</span> +extulerunt. Discedens autem inde Sanctus Columba, de +sacro sancti Kerani sepulchro humum secum detulit, +sciens in spiritu quam utile hoc foret contra futura +pelagi pericula. In parte enim maris que tendit uersus +Iense monasterium, est maximum transeuntibus periculum, +tum propter fluminum impetuositatem, tum +propter maris angustiam, itaque naues circumuoluuntur, +atque in rota mouentur; ac frequenter sic submerguntur. +Scille enim atque Caribdi merito asi[mi]latur, uelim +periculositate perfecta tristique <span class="note">[-teque MSS.]</span> nautis +malum ibi subministratur. Ad hoc eurippum ipsi +peruenientes, repentino ceperunt in eum delabi cursu; +quumque nil preter mortem <span class="note">[Quumque uelut propter +mortem R2]</span> sperantes, et quia iam quasi tetris essent +abyssi faucibus deuorandi, tunc sanctus Columba prefati +pulueris de tumba beati Kerani assumpti aliquid assumens, +mare in ipsum immisit. Res mira ac nimium +stupenda tunc accidit; dicto <span class="note">[uicto MSS.]</span> namque cicius +tempestas illa seua cessauit ac transitum eis tranquillum +administrauit. Vere iusti in perpetuum uiuunt; cum +quibus beatus Queranus corregnat, cuius sepulchri terra +uel puluis mare sedauit <span class="note">[cedauit MSS.]</span>, corda trepidancium +in fide solidauit, et ad bonum operandum <span class="page"><a name="page183" id="page183"></a>[page 183]</span> +irrigauit. Beatus ergo Keranus non solum uiuit Deo, +cui inseperabiliter adheret, uerum et hominibus quibus +beneficia oportuno tempore impendit.</p> +<br /><br /><br /> + + +<h4>METRUM DE EO SIC</h4> + +<p class="indent2q"> +Matre Quiarani sedente in curru uolubili<br /><span class="rightnote">° R1 165b</span> +<sup>°</sup>Sonitum magus audiuit perdixitque seruulis<br /> +"Videte quis sit in curru, nam sub rege resonat."<br /> +"Coniunx" inquiunt "Beodi sedet his artificis."<br /> +Magus inquit "Gratum cunctis ipsa regem pariet,<br /> +Cuius opera fulgebunt ut Phebus in ethere."<br /> +Miles Christi Keranus, Sancti sedes Spiritus,<br /> +Spiritali pietatis uirtute floruerat.<br /><br /> + +Vitulum uacce lactentem iam cani concesserat,<br /> +Queranum inde grauiter mater reprehenderat;<br /> +Vitulum cane uoratum ab ipso exegerat,<br /> +Cuius ossa mox apportans ipsum restaurauerat.<br /><br /> + +Mulieris regie caput decaluatum<br /> +Seue zelo pelicis fuerat nudatum.<br /> +In Querani nomine cum esset signatum,<br /><span class="rightnote">° R2 130c</span> +<sup>°</sup>Aurea cessarie fulserat ornatum.<br /><br /> + +Cum Queranus studiis sacris teneretur,<br /> +Atque tempus posceret ut operaretur.<br /> +Pro ipso ab angelis tunc mola mouetur.<br /><br /> + +Textus euangelicus in stagnum ceciderat,<br /> +Sed uoluto tempore per Querani merita,<br /> +Integrum de gurgite uacca reportauerat.<br /><br /> + +Cum puer oraret Dominum, precibusque uacaret,<br /> + ignis ab excelsis uenerat arce poli.<br /> +Defunctusque puer conspexit lumina uite,<br /> + et sancti magnum glorificant Dominum <span class="note">[Deum MSS.]</span>.<br /> +De celis lapsus rutilans accenditur ignis,<br /> + et peragit proprium protinus officium.<br /><br /> + +Alto et ineffabili apostolorum cetui<br /> +Celestis Ierosolime, sublimioris specule,<br /> +Sedenti tribunalibus solis modo micantibus,<br /> +Queranus sacerdos sanctus, insignis Christi nuntius,<br /> +Inaltatus est manibus angelorum celestibus,<br /> +Consummatis felicibus sanctitatum generibus;<br /> +Quem Tu Christe apostolum mundo misisti hominem,<br /> +Gloriosum in omnibus nouissimis temporibus.</p> + +<br /><br /><br /><hr class="full" /><br /><br /><br /> +<span class="page"><a name="page184" id="page184"></a>[page 184]</span> +<br /><br /><br /><br /><br /><br /> +<span class="page"><a name="page185" id="page185"></a>[page 185]</span> +<h2><a name="index"></a>INDEX</h2> +<p class="center">(For the leading incidents in the Life, see the list, pp. 11 <i>ff.</i>).</p> +<hr /> + +<p class="center"> +<a href="#a">A</a> | <a href="#b">B</a> | <a href="#c">C</a> | <a href="#d">D</a> | +<a href="#e">E</a> | <a href="#f">F</a> | <a href="#g">G</a> | <a href="#h">H</a> | +<a href="#im">I</a> | <a href="#k">K</a> | <a href="#la">L</a> | +<a href="#m">M</a> | <a href="#n">N</a> | <a href="#o">O</a> | <a href="#p">P</a> | +<a href="#q">Q</a> | <a href="#r">R</a> | <a href="#s">S</a> | <a href="#t">T</a> | +<a href="#u">U</a> | <a href="#va">V</a> | <a href="#w">W</a> | +<a href="#y">Y</a> <br /><br /> + +(Note: The Page number is the link to the reference.<br /> +Page<sup>x</sup> indicates that the reference is in the Footnote).<br /> +</p> + +<br /> + <ul class="index"> + +<li><a name="a" id="a"></a> +Abban, St., <a href="#page117">117</a>, <a href="#page142">142</a></li> +<li>Adamnan, St., <a href="#page147">147</a>, <a href="#page164">164</a></li> +<li>Aed, St., <a href="#page117">117</a>, <a href="#page118">118</a>, <a href="#page120">120</a>, <a href="#page122">122</a>, + <a href="#page136">136</a>, <a href="#page149">149</a>, <a href="#page155">155</a></li> +<li>Aed mac Brenainn, <a href="#page69">69</a>, <a href="#page102">102</a></li> +<li>Aed Slaine, <a href="#page170">170</a></li> +<li>Aei. <i>See</i> Mag Ai.</li> +<li>Aengus maccu Luigse. <i>See</i> Oenna.</li> +<li>Aengussius. <i>See</i> Oengus.</li> +<li>Ailbe, St., <a href="#page117">117</a>, <a href="#page124">124</a></li> +<li>Ailithir, abbot of Clonmacnois, <a href="#page164">164</a></li> +<li>Ainmire mac Colgain, <a href="#page15">15</a>, <a href="#page59">59</a>, <a href="#page70">70</a>, <a href="#page109">109</a></li> +<li>Ainmire mac Setna, <a href="#page109">109</a></li> +<li>Ainmireach. <i>See</i> Ainmire mac Colgain.</li> +<li>Alban, St., <a href="#page99">99</a></li> +<li>Alexander, <a href="#page79">79</a>, <a href="#page129">129</a></li> +<li>almsgiving, <a href="#page19">19</a>-21, <a href="#page27">27</a>, <a href="#page29">29</a>, <a href="#page31">31</a>, + <a href="#page32">32</a>, <a href="#page51">51</a>, <a href="#page52">52</a>, <a href="#page62">62</a>, <a href="#page76">76</a>, + <a href="#page84">84</a>-7, <a href="#page120">120</a>, <a href="#page122">122</a>, <a href="#page142">142</a>, + <a href="#page144">144</a>. <i>See also</i> hospitality.</li> +<li><i>Altus Prosator</i>, <a href="#page165">165</a></li> +<li>Ambacuc, <a href="#page136">136</a></li> +<li>angels, <a href="#page21">21</a>, <a href="#page25">25</a>, <a href="#page41">41</a>, <a href="#page44">44</a>, <a href="#page62">62</a>, + <a href="#page64">64</a>, <a href="#page76">76</a>, <a href="#page77">77</a>, <a href="#page79">79</a>, <a href="#page100">100</a>, + <a href="#page121">121</a>, <a href="#page125">125</a>, <a href="#page131">131</a>, <a href="#page138">138</a>, + <a href="#page163">163</a>, <a href="#page164">164</a>, <a href="#page166">166</a></li> +<li>Angina. <i>See</i> Inis Aingin.</li> +<li>animals, <a href="#page44">44</a>, <a href="#page73">73</a>, <a href="#page78">78</a>, <a href="#page88">88</a>, <a href="#page114">114</a>, + <a href="#page127">127</a>, <a href="#page144">144</a>. + <i>See also</i> resuscitation, hound.</li> +<li>Anmereus. <i>See</i> Ainmire mac Colgain.</li> +<li><i>antilum</i>, <a href="#page32">32</a>, <a href="#page145">145</a></li> +<li>Ara (Aran Is.), <a href="#page13">13</a>, <a href="#page28">28</a>, <a href="#page50">50</a>, <a href="#page85">85</a>, <a href="#page86">86</a>, + <a href="#page137">137</a></li> +<li>Aradenses. <i>See</i> Dal nAraide.</li> +<li>Aran Is. <i>See</i> Ara.</li> +<li>Ard Abla, <a href="#page69">69</a>, <a href="#page102">102</a></li> +<li>Ard Machae (Armagh), <a href="#page101">101</a></li> +<li>Ard Manntain, <a href="#page34">34</a>, <a href="#page90">90</a>, <a href="#page148">148</a></li> +<li>Ard Tiprat, <a href="#page34">34</a>, <a href="#page90">90</a>, <a href="#page101">101</a>. + <i>See also</i> Cluain maccu Nois.</li> +<li>assemblies, <a href="#page150">150</a></li> +<li>austerities, <a href="#page40">40</a>, <a href="#page56">56</a>, <a href="#page94">94</a>, <a href="#page96">96</a>, <a href="#page146">146</a></li> +<li>Ay. <i>See</i> Mag Ai.</li> +</ul><br /> + +<ul class="index"> +<li><a name="b" id="b"></a> +Baithin, St., <a href="#page134">134</a></li> +<li>Ballynagore, <a href="#page171">171</a></li> +<li>Bangor. <i>See</i> Beannchor.</li> +<li>Beannchor (Bangor, Co. Down), <a href="#page8">8</a></li> +<li>bearer, <a href="#page90">90</a>, <a href="#page147">147</a></li> +<li>Becc mac De, <a href="#page69">69</a>, <a href="#page99">99</a>, <a href="#page101">101</a></li> +<li>bells, <a href="#page90">90</a>, <a href="#page95">95</a>, <a href="#page141">141</a>, <a href="#page148">148</a>, <a href="#page163">163</a></li> +<li>benediction of food, <a href="#page26">26</a>, <a href="#page62">62</a>, <a href="#page129">129</a></li> +<li>Benen, St., <a href="#page95">95</a>, <a href="#page169">169</a></li> +<li>Beoanus, Beoedus. <i>See</i> Beoit.</li> +<li>Beoit, <a href="#page15">15</a>, <a href="#page16">16</a>, <a href="#page20">20</a>, <a href="#page44">44</a>, <a href="#page58">58</a>, + <a href="#page59">59</a>, <a href="#page70">70</a>, <a href="#page71">71</a>, <a href="#page106">106</a>, <a href="#page107">107</a>, + <a href="#page111">111</a>, <a href="#page121">121</a></li> +<li>Beonedus, Beonnadus. <i>See</i> Beoit.</li> +<li>Birra (Birr, King's Co.), <a href="#page84">84</a>, <a href="#page98">98</a>, <a href="#page134">134</a></li> +<li>birthplace of Ciaran, <a href="#page171">171</a></li> +<li>boban, <a href="#page95">95</a>, <a href="#page163">163</a>. <i>See also</i> Bells.</li> +<li>Boecius, Boeus. <i>See</i> Beoit.</li> +<li>bones, <a href="#page118">118</a></li> +<li>bonfire, <a href="#page22">22</a></li> +<li>books and book-satchels, <a href="#page30">30</a>, <a href="#page32">32</a>, <a href="#page73">73</a>, <a href="#page78">78</a>, + <a href="#page110">110</a>, <a href="#page115">115</a>, <a href="#page147">147</a></li> +<li>books preserved from wet, <a href="#page30">30</a>, <a href="#page33">33</a>, <a href="#page51">51</a>, <a href="#page58">58</a>, + <a href="#page78">78</a>, <a href="#page87">87</a>, <a href="#page89">89</a>, <a href="#page128">128</a>, <a href="#page142">142</a>, + <a href="#page147">147</a></li> +<li>Brenainn, St., <a href="#page25">25</a>,<a href="#page77"> 77</a>, <a href="#page83">83</a>, <a href="#page84">84</a>, <a href="#page99">99</a>, + <a href="#page114">114</a>, <a href="#page126">126</a>, <a href="#page141">141</a>, <a href="#page144">144</a>, <a href="#page158">158</a><span class="page"><a name="page186" id="page186"></a>[page 186]</span></li> +<li>Brenainn of Cluain Ferta, St., <a href="#page126">126</a></li> +<li>Brigit, St., <a href="#page1">1</a>, <a href="#page69">69</a>, <a href="#page101">101</a>, <a href="#page114">114</a>, <a href="#page117">117</a>, + <a href="#page120">120</a>, <a href="#page124">124</a>, <a href="#page127">127</a>, <a href="#page133">133</a>, <a href="#page164">164</a></li> +<li>Brigit of Cu Cathrach, <a href="#page153">153</a></li> +<li>Brynach, St., <a href="#page114">114</a>, <a href="#page119">119</a>, <a href="#page155">155</a></li> +</ul><br /> + +<ul class="index"> +<li><a name="c" id="c"></a> +Cadoc, St., <a href="#page120">120</a>, <a href="#page127">127</a>, <a href="#page155">155</a></li> +<li>Cael Cholum, <a href="#page90">90</a></li> +<li>Cainnech, St., <a href="#page77">77</a>, <a href="#page120">120</a>, <a href="#page126">126</a>, <a href="#page127">127</a>, + <a href="#page142">142</a>, <a href="#page143">143</a>, <a href="#page149">149</a></li> +<li>Camerarius, <a href="#page8">8</a></li> +<li>Cana of Galilee, <a href="#page54">54</a>, <a href="#page112">112</a></li> +<li>Carabine, Red Brian, <a href="#page101">101</a></li> +<li>Cathach, a monster, <a href="#page29">29</a>, <a href="#page139">139</a></li> +<li>Cathacus, Cathi. <i>See</i> Inis Cathaig.</li> +<li>Cattle, sacred, <a href="#page121">121</a><sup>15</sup></li> +<li>Cellach mac Eogain Beil, <a href="#page159">159</a></li> +<li>Cenel Conaill, <a href="#page105">105</a></li> +<li>Cenel Fiachach, <a href="#page74">74</a>, <a href="#page75">75</a>, <a href="#page106">106</a>, <a href="#page108">108</a>, + <a href="#page116">116</a>, <a href="#page120">120</a>, <a href="#page171">171</a></li> +<li>Cenel Fiachrach, <a href="#page70">70</a>, <a href="#page74">74</a>, <a href="#page109">109</a>. + <i>See also</i> Cenel Fiachach.</li> +<li>Christ, parallels between lives of Ciaran and. <i>See</i> Tendenz.</li> +<li>Ciaran, <i>passim</i>. Poem attributed to, <a href="#page168">168</a></li> +<li>Ciaran of Saigir, St., <a href="#page8">8</a>, <a href="#page24">24</a>, <a href="#page36">36</a>, <a href="#page114">114</a>, + <a href="#page157">157</a></li> +<li>Ciaran, other saints called, <a href="#page8">8</a></li> +<li>Ciarraige, <a href="#page29">29</a>, <a href="#page70">70</a>, <a href="#page141">141</a></li> +<li>clairvoyance, <a href="#page29">29</a>, <a href="#page36">36</a>, <a href="#page87">87</a>, <a href="#page140">140</a></li> +<li>cloak floated on water, <a href="#page36">36</a>, <a href="#page87">87</a>, <a href="#page153">153</a>-4</li> +<li>cloak of Senan, <a href="#page87">87</a>, <a href="#page140">140</a>, <a href="#page153">153</a></li> +<li>Clonard. <i>See</i> Cluain Iraird.</li> +<li>Clonmacnois. <i>See</i> Cluain maccu Nois.</li> +<li>Clonsingle, <a href="#page171">171</a></li> +<li>Cluain Cruim, <a href="#page20">20</a>, <a href="#page122">122</a></li> +<li>Cluain Innsythe, <a href="#page6">6</a> <sup>5</sup>, <a href="#page22">22</a>, <a href="#page139">139</a>, <a href="#page171">171</a></li> +<li>Cluain Iochtar, <a href="#page91">91</a>, <a href="#page153">153</a></li> +<li>Cluain Iraird (Clonard, Co. Meath), <a href="#page12">12</a>, <a href="#page24">24</a>, <a href="#page45">45</a>, + <a href="#page63">63</a>, <a href="#page76">76</a>, <a href="#page77">77</a> <i>ff.</i>, <a href="#page83">83</a>, + <a href="#page123">123</a>, <a href="#page125">125</a>, <a href="#page156">156</a></li> +<li>Cluain maccu Nois (Clonmacnois, King's Co.), <i>passim</i></li> +<li>Cobthach mac Brecain, <a href="#page87">87</a>, <a href="#page141">141</a></li> +<li>Coemgen, St., <a href="#page41">41</a>, <a href="#page94">94</a>, <a href="#page114">114</a>, <a href="#page118">118</a>, + <a href="#page119">119</a>, <a href="#page122">122</a>, <a href="#page136">136</a>, <a href="#page155">155</a>, <a href="#page160">160</a>, + <a href="#page162">162</a></li> +<li>Coire Bhreacain (Corrievreckan), <a href="#page42">42</a>, <a href="#page57">57</a>, <a href="#page164">164</a></li> +<li>Colmán, St., <a href="#page117">117</a>, <a href="#page120">120</a>, <a href="#page132">132</a>, <a href="#page145">145</a>, + <a href="#page155">155</a>, <a href="#page163">163</a></li> +<li>Colmán Elo, St., <a href="#page155">155</a></li> +<li>Colmán mac Luacháin, St., <a href="#page156">156</a></li> +<li>Colmán mac Nuin, <a href="#page90">90</a></li> +<li>Colum Cille, St. (Columba), <a href="#page1">1</a>, <a href="#page24">24</a>, <a href="#page39">39</a>, <a href="#page41">41</a>, + <a href="#page69">69</a>, <a href="#page77">77</a>, <a href="#page83">83</a>, <a href="#page84">84</a>, <a href="#page92">92</a>, + <a href="#page95">95</a>, <a href="#page102">102</a>, <a href="#page114">114</a>, <a href="#page118">118</a>, <a href="#page123">123</a>, + <a href="#page126">126</a>, <a href="#page134">134</a>, <a href="#page135">135</a>, <a href="#page144">144</a>, <a href="#page154">154</a>, + <a href="#page162">162</a>, <a href="#page164">164</a>, <a href="#page166">166</a></li> +<li>Colum Cille, hymn of, <a href="#page56">56</a>, <a href="#page58">58</a>, <a href="#page68">68</a>, <a href="#page171">171</a></li> +<li>Colum of Inis Cealtra, St., <a href="#page126">126</a></li> +<li>Comgall, St., <a href="#page8">8</a>, <a href="#page77">77</a></li> +<li>compacts between saints, <a href="#page37">37</a>, <a href="#page38">38</a>, <a href="#page41">41</a>, <a href="#page93">93</a>, + <a href="#page138">138</a>, <a href="#page156">156</a>, <a href="#page161">161</a></li> +<li>companions of Ciaran, <a href="#page90">90</a>, <a href="#page149">149</a></li> +<li>Conn of the Poor, <a href="#page142">142</a></li> +<li>Connachta (people of Connacht), <a href="#page15">15</a>, <a href="#page16">16</a>, <a href="#page27">27</a>, <a href="#page35">35</a>, + <a href="#page59">59</a>, <a href="#page110">110</a></li> +<li>Corco Baiscind, <a href="#page29">29</a>, <a href="#page90">90</a>, <a href="#page141">141</a></li> +<li>Corpre the Crooked, <a href="#page136">136</a></li> +<li>Cow, Ciaran's. <i>See</i> Dun Cow.</li> +<li>crane, pet, <a href="#page80">80</a>, <a href="#page131">131</a></li> +<li>Cremthann, <a href="#page15">15</a>, <a href="#page70">70</a>, <a href="#page109">109</a></li> +<li>Crichid. <i>See</i> Crithir.</li> +<li>Crithir, <a href="#page36">36</a>, <a href="#page38">38</a>, <a href="#page93">93</a></li> +<li>Croagh Patrick. <i>See</i> Cruachan Aigli.</li> +<li>Cronan, <a href="#page15">15</a>, <a href="#page70">70</a>, <a href="#page105">105</a></li> +<li>crosses, <a href="#page18">18</a>, <a href="#page69">69</a>, <a href="#page101">101</a>, <a href="#page153">153</a></li> +<li>Cruachan Aigli (Croagh Patrick), <a href="#page69">69</a>, <a href="#page99">99</a></li> +<li>Cualu, <a href="#page77">77</a>, <a href="#page126">126</a></li> +<li>Cuimmin, St., <a href="#page126">126</a></li> +<li>Cumlach, <a href="#page95">95</a>, <a href="#page169">169</a></li> +<li>curses, <a href="#page112">112</a>, <a href="#page116">116</a>, <a href="#page132">132</a></li> +<li>Cuthbert, St., <a href="#page160">160</a></li> +<li>Cybi, St., <a href="#page140">140</a></li> +</ul><br /> + +<ul class="index"> +<li><a name="d" id="d"></a> +Dal n-Araide, <a href="#page107">107</a></li> +<li>Daniel, <a href="#page88">88</a>, <a href="#page144">144</a></li> +<li>Darerca, mother of Ciaran, <a href="#page3">3</a>, <a href="#page15">15</a>, <a href="#page17">17</a>, <a href="#page18">18</a>, + <a href="#page22">22</a>, <a href="#page23">23</a>, <a href="#page24">24</a>, <a href="#page44">44</a>, <a href="#page59">59</a>, + <a href="#page63">63</a>, <a href="#page70">70</a>, <a href="#page71">71</a>, <a href="#page106">106</a>, <a href="#page107">107</a>, + <a href="#page111">111</a></li> +<li>Darerca, St., <a href="#page120">120</a>, <a href="#page160">160</a><span class="page"><a name="page187" id="page187"></a>[page 187]</span></li> +<li>dates of Ciaran's life, <a href="#page4">4</a>, <a href="#page11">11</a> <i>ff.</i>, <a href="#page68">68</a>, <a href="#page71">71</a>, + <a href="#page90">90</a>, <a href="#page93">93</a>, <a href="#page94">94</a>, <a href="#page110">110</a>, <a href="#page148">148</a>, + <a href="#page150">150</a>, <a href="#page158">158</a>-9</li> +<li>dates of documents, <a href="#page5">5</a>, <a href="#page134">134</a></li> +<li>deafness cured, <a href="#page162">162</a></li> +<li>decapitation, <a href="#page136">136</a></li> +<li>Decies, <a href="#page122">122</a></li> +<li>Deece, <a href="#page122">122</a></li> +<li>Delbna, <a href="#page156">156</a></li> +<li>Derercha. <i>See</i> Darerca.</li> +<li>Dermag (Durrow, King's Co.), <a href="#page102">102</a></li> +<li>Dermicius. <i>See</i> Diarmait (deacon).</li> +<li>Desi, Dessi, <a href="#page21">21</a>, <a href="#page122">122</a></li> +<li>Diarmait, deacon, <a href="#page16">16</a>, <a href="#page17">17</a>, <a href="#page45">45</a>, <a href="#page59">59</a>. + <i>See also</i> Iustus.</li> +<li>Diarmait, St., <a href="#page154">154</a></li> +<li>Diarmait mac Cerrbeil, king, <a href="#page91">91</a>, <a href="#page101">101</a>, <a href="#page149">149</a>, <a href="#page150">150</a>, + <a href="#page151">151</a>, <a href="#page162">162</a>, <a href="#page170">170</a></li> +<li>Dompnanus. <i>See</i> Donnan.</li> +<li>doors open automatically, <a href="#page46">46</a></li> +<li>Donnan, brother of Ciaran, <a href="#page15">15</a>, <a href="#page70">70</a>, <a href="#page105">105</a></li> +<li>Donnan, St., <a href="#page34">34</a>, <a href="#page53">53</a>, <a href="#page90">90</a>, <a href="#page147">147</a></li> +<li>dreams, <a href="#page16">16</a>, <a href="#page28">28</a>, <a href="#page50">50</a>, <a href="#page84">84</a>, <a href="#page86">86</a>, + <a href="#page99">99</a>, <a href="#page134">134</a>, <a href="#page137">137</a>, <a href="#page138">138</a></li> +<li>drolls, <a href="#page117">117</a>, <a href="#page131">131</a></li> +<li>druids, <a href="#page149">149</a>. <i>See also</i> wizards.</li> +<li>drying corn, <a href="#page22">22</a></li> +<li>Dun Cow of Ciaran, <a href="#page24">24</a>, <a href="#page46">46</a>, <a href="#page63">63</a>, <a href="#page76">76</a>, + <a href="#page77">77</a>, <a href="#page84">84</a>, <a href="#page98">98</a>, <a href="#page123">123</a>, <a href="#page124">124</a>, + <a href="#page135">135</a></li> +<li>Durrow. <i>See</i> Dermag.</li> +<li>dye and dyeing, <a href="#page74">74</a>, <a href="#page116">116</a></li> +</ul><br /> + +<ul class="index"> +<li><a name="e" id="e"></a> +earth of Ciaran's tomb <a href="#page42">42</a>, <a href="#page162">162</a>, <a href="#page164">164</a></li> +<li>eavesdroppers, <a href="#page80">80</a>, <a href="#page131">131</a></li> +<li>Eile, <a href="#page36">36</a>, <a href="#page157">157</a></li> +<li>elders, Cell of the, at Cluain maccu Nois, <a href="#page39">39</a>, <a href="#page92">92</a></li> +<li>Emer, St., <a href="#page147">147</a></li> +<li>end of world, beliefs regarding, <a href="#page5">5</a></li> +<li>Enda, Endeus, Enna, Henna, St., <a href="#page28">28</a>, <a href="#page50">50</a>, <a href="#page85">85</a>, <a href="#page99">99</a>, + <a href="#page137">137</a></li> +<li>envy against Ciaran, <a href="#page26">26</a>, <a href="#page32">32</a>, <a href="#page41">41</a>, <a href="#page83">83</a>, + <a href="#page88">88</a>-9, <a href="#page95">95</a>, <a href="#page99">99</a>, <a href="#page134">134</a>, <a href="#page166">166</a>, + <a href="#page167">167</a></li> +<li>Erne, Loch, <a href="#page12">12</a>, <a href="#page47">47</a>, <a href="#page64">64</a>, <a href="#page135">135</a></li> +<li>Ernin, St., <a href="#page164">164</a></li> +<li>Euthymius, <a href="#page110">110</a></li> +<li>exogamy, <a href="#page106">106</a></li> +<li>expletives, saintly, <a href="#page119">119</a></li> +<li>eye plucked out and restored, <a href="#page80">80</a>, <a href="#page81">81</a></li> +</ul><br /> + +<ul class="index"> +<li><a name="f" id="f"></a> +Failbe, <a href="#page164">164</a></li> +<li>famines, <a href="#page79">79</a>, <a href="#page130">130</a></li> +<li>fasting, <a href="#page167">167</a></li> +<li>feasts, <a href="#page39">39</a>, <a href="#page92">92</a></li> +<li>Fergus, <a href="#page103">103</a></li> +<li>Fidarta (Fuerty, Co. Roscommon), <a href="#page73">73</a>, <a href="#page109">109</a>, <a href="#page113">113</a></li> +<li>Finan, St., <a href="#page124">124</a>, <a href="#page142">142</a></li> +<li>Findian, St. (Finnianus), <a href="#page23">23</a>, <a href="#page25">25</a>, <a href="#page26">26</a>, <a href="#page45">45</a>, + <a href="#page47">47</a>, <a href="#page63">63</a>, <a href="#page76">76</a>-9, <a href="#page81">81</a>, <a href="#page83">83</a>, + <a href="#page85">85</a>, <a href="#page98">98</a>, <a href="#page120">120</a>, <a href="#page123">123</a>, <a href="#page125">125</a>, + <a href="#page126">126</a>, <a href="#page134">134</a>, <a href="#page143">143</a>, <a href="#page146">146</a>, <a href="#page153">153</a>, + <a href="#page154">154</a></li> +<li>Findian of Mag Bile, St., <a href="#page126">126</a></li> +<li>finger scented with wine, <a href="#page39">39</a></li> +<li>Fintan, St., <a href="#page124">124</a>, <a href="#page133">133</a>, <a href="#page155">155</a></li> +<li>fire, consecrated, <a href="#page36">36</a>, <a href="#page93">93</a>, <a href="#page155">155</a> + <ul class="index1"><li>from heaven, <a href="#page58">58</a>, <a href="#page93">93</a>, <a href="#page155">155</a></li> + <li>Paschal, <a href="#page155">155</a></li></ul></li> +<li>firebrand, <a href="#page50">50</a></li> +<li>Flannan, St., <a href="#page120">120</a></li> +<li>flesh turned to wheat, <a href="#page47">47</a>. <i>See also</i> transformations.</li> +<li>flocks, keeping of, <a href="#page17">17</a>-20, <a href="#page24">24</a>, <a href="#page46">46</a>, <a href="#page55">55</a>, + <a href="#page61">61</a>, <a href="#page63">63</a>, <a href="#page72">72</a>, <a href="#page75">75</a>, <a href="#page76">76</a>, + <a href="#page114">114</a></li> +<li>fosterage, <a href="#page106">106</a></li> +<li>foundation sacrifices, <a href="#page101">101</a></li> +<li>fox, <a href="#page73">73</a></li> +<li>Fuerty. <i>See</i> Fidarta.</li> +<li>Furban, Furbith, king, <a href="#page21">21</a>, <a href="#page75">75</a>, <a href="#page121">121</a>, <a href="#page133">133</a></li> +<li>Fursa, St., <a href="#page154">154</a></li> +</ul><br /> + +<ul class="index"> +<li><a name="g" id="g"></a> +garments, <a href="#page29">29</a>, <a href="#page55">55</a>, <a href="#page87">87</a>, <a href="#page158">158</a></li> +<li>genealogy of Ciaran, <a href="#page69">69</a>, <a href="#page103">103</a></li> +<li>gifts made by Ciaran, <a href="#page19">19</a>-21, <a href="#page27">27</a>, <a href="#page29">29</a>, <a href="#page31">31</a>, + <a href="#page32">32</a>, <a href="#page35">35</a>, <a href="#page62">62</a>. + <i>See also</i> almsgiving.</li> +<li>Glas the poet, <a href="#page70">70</a>, <a href="#page107">107</a></li> +<li>Gleann da Locha (Glendaloch, Co. Wicklow), <a href="#page94">94</a>, <a href="#page163">163</a></li> +<li>glosses, <a href="#page31">31</a><sup>5</sup>, <a href="#page119">119</a>, <a href="#page129">129</a>, <a href="#page139">139</a></li> +<li>gospel, reading of, <a href="#page26">26</a></li> +<li>gospels, <a href="#page33">33</a>, <a href="#page78">78</a>, <a href="#page128">128</a>.<span class="page"><a name="page188" id="page188"></a>[page 188]</span> + <i>See also</i> books.</li> +<li>grain turned to gold, <a href="#page143">143</a>. <i>See also</i> transformations.</li> +<li>Gregory, Pope, <a href="#page163">163</a></li> +<li>Guaire, king, <a href="#page143">143</a>, <a href="#page158">158</a></li> +</ul><br /> + +<ul class="index"> +<li><a name="h" id="h"></a> +hair restored miraculously, <a href="#page55">55</a>, <a href="#page58">58</a>, <a href="#page157">157</a>, + <a href="#page170">170</a></li> +<li>harbour of island, meaning of expression, <a href="#page136">136</a></li> +<li>Hare Island. <i>See</i> Inis Aingin.</li> +<li>harvesting, <a href="#page38">38</a>, <a href="#page82">82</a></li> +<li>Helena, empress, <a href="#page164">164</a></li> +<li>Henna. <i>See</i> Enda.</li> +<li>historicity of Lives of Ciaran, <a href="#page3">3</a></li> +<li>holy water, <a href="#page45">45</a></li> +<li>homiletic purpose of Lives, <a href="#page2">2</a>, <a href="#page4">4</a>, <a href="#page115">115</a></li> +<li>horse ploughing, <a href="#page20">20</a></li> +<li>hospitality, <a href="#page22">22</a>, <a href="#page30">30</a>, <a href="#page37">37</a>, <a href="#page51">51</a>, <a href="#page142">142</a>. + <i>See also</i> almsgiving.</li> +<li>hound miraculously killed, <a href="#page19">19</a>, <a href="#page49">49</a>, <a href="#page60">60</a>, <a href="#page72">72</a>, + <a href="#page113">113</a></li> +<li>Hyde, Dr. Douglas, <a href="#page105">105</a></li> +<li>hymn of Colum Cille, <a href="#page42">42</a>, <a href="#page58">58</a>, <a href="#page68">68</a>, <a href="#page99">99</a>, + <a href="#page165">165</a></li> +<li>hymns to Ciaran, <a href="#page9">9</a></li> +<li>hypnotism, <a href="#page150">150</a></li> +</ul><br /> + +<ul class="index"> +<li><a name="im" id="im"></a> +I (Iona), <a href="#page39">39</a>, <a href="#page42">42</a>, <a href="#page57">57</a>, <a href="#page101">101</a>, + <a href="#page164">164</a></li> +<li>Illtyd, St., <a href="#page114">114</a>, <a href="#page130">130</a></li> +<li>Inis Aingin (Hare Island), <a href="#page13">13</a>, <a href="#page32">32</a>, <a href="#page34">34</a>, <a href="#page52">52</a>, + <a href="#page88">88</a>, <a href="#page144">144</a>, <a href="#page146">146</a></li> +<li>Inis Cathaig (Scattery Island), <a href="#page13">13</a>, <a href="#page29">29</a>, <a href="#page35">35</a>, <a href="#page51">51</a>, + <a href="#page87">87</a>, <a href="#page139">139</a></li> +<li>Inis Clothrann, <a href="#page146">146</a></li> +<li>Inis Muige Samh (Inismacsaint), <a href="#page12">12</a>. <i>See also</i> Ninned.</li> +<li>intoxication, <a href="#page131">131</a></li> +<li>Iona. <i>See</i> I.</li> +<li>Irluachra, <a href="#page70">70</a> <a href="#page107">107</a></li> +<li>Isel Chiarain, <a href="#page13">13</a>, <a href="#page30">30</a>, <a href="#page31">31</a>, <a href="#page51">51</a>, <a href="#page70">70</a>, +<a href="#page87">87</a>, <a href="#page88">88</a>, <a href="#page110">110</a>, <a href="#page141">141</a>, <a href="#page142">142</a>, +<a href="#page144">144</a></li> +<li>Iustus, <a href="#page16">16</a>, <a href="#page17">17</a>, <a href="#page45">45</a>, <a href="#page71">71</a>-3, <a href="#page109">109</a>, +<a href="#page113">113</a>. <i>See also</i> Diarmait, deacon.</li> +</ul><br /> + +<ul class="index"> +<li><a name="k" id="k"></a> +Keranus, Kiaranus. <i>See</i> Ciaran.</li> +<li>Kiarraighe. <i>See</i> Ciarraige.</li> +<li>King, Adam, <a href="#page8">8</a></li> +<li>kings of Ireland, <a href="#page103">103</a></li> +<li>Kyaranus, Kyeranus. <i>See</i> Ciaran.</li> +</ul><br /> + +<ul class="index"> +<li><a name="la" id="la"></a> +Laigen (Laginensea, Lagenians, Leinstermen), <a href="#page24">24</a>, <a href="#page41">41</a></li> +<li>Lann, <a href="#page156">156</a></li> +<li>Larne, <a href="#page107">107</a>. <i>See also</i> Latharna.</li> +<li>Lasrian, St., <a href="#page112">112</a></li> +<li>Latharna, <a href="#page15">15</a>, <a href="#page70">70</a>, <a href="#page107">107</a>, <a href="#page111">111</a></li> +<li>Latronenses. <i>See</i> Latharna.</li> +<li>lepers and leprosy, <a href="#page78">78</a>, <a href="#page99">99</a>, <a href="#page127">127</a>, <a href="#page140">140</a>, +<a href="#page169">169</a></li> +<li>Lissardowlin. <i>See</i> Ard Abla.</li> +<li>Little Church of Cluain maccu Nois, <a href="#page94">94</a>, <a href="#page160">160</a></li> +<li>Little Height of Cluain maccu Nois, <a href="#page94">94</a>, <a href="#page160">160</a></li> +<li>Lives of Saints, their nature, <a href="#page2">2</a></li> +<li>Loch Erne. <i>See</i> Erne, Loch.</li> +<li>Loch Rii. <i>See</i> Rib, Loch.</li> +<li>Lonan the Left-handed, <a href="#page86">86</a>, <a href="#page139">139</a></li> +<li>lucky and unlucky signs, <a href="#page35">35</a>, <a href="#page149">149</a></li> +<li>Lucoll (Lucennus, Luchennus, Luctigernnus), <a href="#page15">15</a>, <a href="#page30">30</a>, <a href="#page51">51</a>, +<a href="#page70">70</a>, <a href="#page171">171</a></li> +<li>Lugaid, priest, <a href="#page163">163</a></li> +<li>Lugaid, St., <a href="#page155">155</a></li> +<li>Lugbeg, <a href="#page15">15</a>, <a href="#page70">70</a>, <a href="#page171">171</a></li> +<li>Lugbrann, <a href="#page71">71</a></li> +<li>Lugna maccu Moga Laim, <a href="#page90">90</a></li> +<li>Luimnech (Limerick), <a href="#page29">29</a>, <a href="#page36">36</a>, <a href="#page141">141</a></li> +</ul><br /> + +<ul class="index"> +<li><a name="m" id="m"></a> +Mac Cuillind of Lusk, <a href="#page167">167</a></li> +<li>Mac Natfraeich, <a href="#page77">77</a></li> +<li>Mac Nisse, <a href="#page90">90</a></li> +<li>Mael-Odran, <a href="#page90">90</a>, <a href="#page147">147</a></li> +<li>Mag Ai, <a href="#page15">15</a>-7, <a href="#page59">59</a>, <a href="#page70">70</a>-2, <a href="#page110">110</a></li> +<li>Mag Molt, <a href="#page70">70</a></li> +<li>Magic, <a href="#page152">152</a></li> +<li>Maignenn, St., <a href="#page126">126</a></li> +<li>manuscripts of Lives, <a href="#page5">5</a> <i>ff.</i></li> +<li>matriarchate, <a href="#page106">106</a>, <a href="#page122">122</a>, <a href="#page123">123</a></li> +<li>merchants of wine, <a href="#page40">40</a></li> +<li>metres, <a href="#page9">9</a>, <a href="#page102">102</a>, <a href="#page111">111</a>, <a href="#page117">117</a>,<span class="page"><a name="page189" id="page189"></a>[page 189]</span> + <a href="#page119">119</a>, <a href="#page125">125</a>, <a href="#page126">126</a>, <a href="#page129">129</a>, <a href="#page132">132</a>, + <a href="#page133">133</a>, <a href="#page135">135</a>, <a href="#page144">144</a>, <a href="#page152">152</a>, <a href="#page169">169</a>, + <a href="#page170">170</a>, <a href="#page171">171</a></li> +<li>Mide (Meath), <a href="#page15">15</a>, <a href="#page35">35</a>, <a href="#page110">110</a></li> +<li>Mil of Spain, <a href="#page103">103</a></li> +<li>Milesians, <a href="#page103">103</a></li> +<li>milk, miraculous supply of, <a href="#page46">46</a></li> +<li>mills, <a href="#page47">47</a>, <a href="#page79">79</a></li> +<li>Mo-Beoc, <a href="#page90">90</a></li> +<li>Mo-Bi, St., <a href="#page77">77</a>, <a href="#page126">126</a></li> +<li>Mo-Chua, St., <a href="#page119">119</a></li> +<li>mockery of druids, <a href="#page109">109</a></li> +<li>Moin Coise Bla, <a href="#page134">134</a></li> +<li>Mo-Laise, St., <a href="#page126">126</a></li> +<li>Moling, St., <a href="#page114">114</a>, <a href="#page119">119</a>, <a href="#page142">142</a></li> +<li>Mo-Lioc, <a href="#page90">90</a></li> +<li>Mugain, <a href="#page170">170</a></li> +<li>Muinis, bishop, <a href="#page100">100</a></li> +<li>Muireann, <a href="#page170">170</a></li> +<li>Muma (Mumenia, Munster, Mumunienses), <a href="#page21">21</a>, <a href="#page34">34</a>, <a href="#page62">62</a>, + <a href="#page122">122</a></li> +<li>Munnu, St., <a href="#page127">127</a>, <a href="#page147">147</a>, <a href="#page154">154</a>, <a href="#page155">155</a></li> +</ul><br /> + +<ul class="index"> +<li><a name="n" id="n"></a> +nicknames, <a href="#page26">26</a></li> +<li>Ninned, St. (Nynnidus), <a href="#page12">12</a>, <a href="#page47">47</a>, <a href="#page50">50</a>, <a href="#page77">77</a>, + <a href="#page78">78</a>, <a href="#page84">84</a>, <a href="#page123">123</a>, <a href="#page126">126</a>, <a href="#page135">135</a></li> +<li>Nunnery, Cluain maccu Nois, <a href="#page160">160</a></li> +</ul><br /> + +<ul class="index"> +<li><a name="o" id="o"></a> +oats turned to wheat, <a href="#page79">79</a>. + <i>See also</i> transformations.</li> +<li>Odrán, Odranus, <a href="#page15">15</a>, <a href="#page30">30</a>, <a href="#page51">51</a>, <a href="#page70">70</a>, + <a href="#page105">105</a></li> +<li>Odrán of Letrecha Odráin, <a href="#page167">167</a></li> +<li>Oengus mac Crimthainn, <a href="#page16">16</a>, <a href="#page31">31</a>, <a href="#page87">87</a>, <a href="#page90">90</a>, + <a href="#page142">142</a></li> +<li>Oengus the Culdee, <a href="#page146">146</a></li> +<li>Oenna maccu Laigsi (Aengus, Oenius), <a href="#page33">33</a>, <a href="#page53">53</a>, <a href="#page89">89</a>, + <a href="#page145">145</a>, <a href="#page146">146</a>, <a href="#page162">162</a></li> +<li>Oran, St., <a href="#page101">101</a></li> +<li>oxen ploughing, <a href="#page20">20</a></li> +</ul><br /> + +<ul class="index"> +<li><a name="p" id="p"></a> +pagan sanctuaries, <a href="#page100">100</a></li> +<li>panegyrics, <a href="#page42">42</a>, <a href="#page52">52</a>, <a href="#page57">57</a>, <a href="#page95">95</a>, <a href="#page169">169</a></li> +<li>Pata, <a href="#page15">15</a>, <a href="#page70">70</a>, <a href="#page105">105</a></li> +<li>Patrick, St., <a href="#page1">1</a>, <a href="#page59">59</a>, <a href="#page69">69</a>, <a href="#page99">99</a>, <a href="#page109">109</a>, + <a href="#page110">110</a>, <a href="#page112">112</a>, <a href="#page113">113</a>, <a href="#page117">117</a>, <a href="#page119">119</a>, + <a href="#page127">127</a>, <a href="#page153">153</a></li> +<li>Paul and Peter, SS., relics of, <a href="#page95">95</a></li> +<li>Paulinus, <a href="#page46">46</a>, <a href="#page133">133</a></li> +<li>Peca, <a href="#page95">95</a>, <a href="#page169">169</a></li> +<li>Peden, Alexander, <a href="#page101">101</a></li> +<li>pedigree of Ciaran. <i>See</i> Genealogy.</li> +<li>periods of Ciaran's life, <a href="#page9">9</a>, <a href="#page11">11</a> <i>ff.</i></li> +<li>Pieran, St., <a href="#page8">8</a></li> +<li>ploughing, <a href="#page20">20</a>, <a href="#page120">120</a>, <a href="#page121">121</a></li> +<li>Port of the Gospel, <a href="#page147">147</a>. + <i>See also</i> Inis Angin.</li> +<li>Pre-Celthic tribes, <a href="#page104">104</a>, <a href="#page122">122</a>, <a href="#page148">148</a></li> +<li>priest, Ciaran consecrated, <a href="#page28">28</a></li> +<li>prophecies, <a href="#page16">16</a>, <a href="#page22">22</a>, <a href="#page40">40</a>, <a href="#page69">69</a>, <a href="#page71">71</a>, + <a href="#page86">86</a>, <a href="#page91">91</a>-3, <a href="#page99">99</a>-101, <a href="#page109">109</a>, <a href="#page137">137</a>, + <a href="#page139">139</a>, <a href="#page164">164</a></li> +<li>Psalms, use of, <a href="#page17">17</a>, <a href="#page19">19</a>, <a href="#page24">24</a>, <a href="#page60">60</a>, <a href="#page62">62</a>, + <a href="#page72">72</a>, <a href="#page73">73</a>, <a href="#page115">115</a></li> +</ul><br /> + +<ul class="index"> +<li><a name="q" id="q"></a> +Queranus. <i>See</i> Ciaran.</li> +<li>quern, grinding at, <a href="#page25">25</a>, <a href="#page46">46</a>, <a href="#page47">47</a>, <a href="#page64">64</a>, + <a href="#page76">76</a>, <a href="#page77">77</a>, <a href="#page79">79</a>-81, <a href="#page84">84</a>, <a href="#page120">120</a>-1, + <a href="#page125">125</a></li> +<li>Quiaranus, Quieranus, Quiranus. <i>See</i> Ciaran.</li> +</ul><br /> + +<ul class="index"> +<li><a name="r" id="r"></a> +raids on Cluain maccu Nois, <a href="#page4">4</a>, <a href="#page5">5</a></li> +<li>Raithbeo (Raichbe), <a href="#page15">15</a>, <a href="#page70">70</a></li> +<li>Ráith Crimthainn, <a href="#page16">16</a>, <a href="#page70">70</a>, <a href="#page72">72</a>, <a href="#page106">106</a>, + <a href="#page110">110</a>, <a href="#page171">171</a></li> +<li>relics, <a href="#page40">40</a>, <a href="#page69">69</a>, <a href="#page94">94</a>, <a href="#page95">95</a>, <a href="#page100">100</a>, + <a href="#page124">124</a>, <a href="#page134">134</a>, <a href="#page147">147</a>, <a href="#page160">160</a></li> +<li>resuscitation of animals, <a href="#page16">16</a>, <a href="#page18">18</a>, <a href="#page44">44</a>, <a href="#page49">49</a>, + <a href="#page58">58</a>, <a href="#page60">60</a>, <a href="#page61">61</a>, <a href="#page71">71</a>, <a href="#page75">75</a>, + <a href="#page112">112</a>, <a href="#page117">117</a>, <a href="#page119">119</a> + <ul class="index1"><li>of boy, <a href="#page37">37</a>, <a href="#page58">58</a>, <a href="#page93">93</a></li> + <li>of Cluain, <a href="#page83">83</a>, <a href="#page132">132</a></li> + <li>of murdered monks, <a href="#page48">48</a>, <a href="#page65">65</a></li> + <li>process of, <a href="#page118">118</a></li></ul></li> +<li>Rib, Loch (Loch Ree), <a href="#page13">13</a>, <a href="#page32">32</a>, <a href="#page144">144</a></li> +<li>robbers, <a href="#page19">19</a>, <a href="#page61">61</a>, <a href="#page75">75</a>, <a href="#page120">120</a></li> +<li>Ruadán, St., <a href="#page77">77</a>, <a href="#page126">126</a>, <a href="#page127">127</a>, <a href="#page144">144</a></li> +<li>rule of St. Ciaran, <a href="#page145">145</a></li> +</ul><br /> + +<span class="page"><a name="page190" id="page190"></a>[page 190]</span> +<ul class="index"> +<li><a name="s" id="s"></a> +Saehrimnir, <a href="#page118">118</a></li> +<li>Saigir (Seir-Kieran, King's Co.), <a href="#page8">8</a>, <a href="#page36">36</a>, <a href="#page93">93</a>, <a href="#page157">157</a></li> +<li>Samthann, St., <a href="#page124">124</a>, <a href="#page133">133</a>, <a href="#page155">155</a></li> +<li>Scattery Island. <i>See</i> Inis Cathaig.</li> +<li>scent of wine on finger, <a href="#page55">55</a>, <a href="#page155">155</a></li> +<li>secondary interments, <a href="#page118">118</a></li> +<li>Segine, abbot of I, <a href="#page164">164</a></li> +<li>Seir-Kieran. <i>See</i> Saigir.</li> +<li>Senan, St., <a href="#page13">13</a>, <a href="#page29">29</a>, <a href="#page30">30</a>, <a href="#page35">35</a>, <a href="#page51">51</a>, + <a href="#page87">87</a>, <a href="#page90">90</a>, <a href="#page99">99</a>, <a href="#page124">124</a>, <a href="#page135">135</a>, + <a href="#page139">139</a></li> +<li>separation of cows and calves, <a href="#page24">24</a>, <a href="#page46">46</a>, <a href="#page64">64</a>, <a href="#page76">76</a>, + <a href="#page123">123</a>, <a href="#page124">124</a></li> +<li>ship, <a href="#page22">22</a>, <a href="#page86">86</a></li> +<li>Sinann (Sinna, Synna, Shannon), <a href="#page28">28</a>, <a href="#page34">34</a>, <a href="#page35">35</a>, <a href="#page36">36</a>, + <a href="#page140">140</a></li> +<li>slavery, <a href="#page21">21</a>, <a href="#page27">27</a>, <a href="#page46">46</a>, <a href="#page76">76</a>, <a href="#page84">84</a>, + <a href="#page85">85</a>, <a href="#page105">105</a>, <a href="#page133">133</a></li> +<li>springs, miraculous, <a href="#page78">78</a>, <a href="#page100">100</a>, <a href="#page127">127</a></li> +</ul><br /> + +<ul class="index"> +<li><a name="t" id="t"></a> +taboo, <a href="#page116">116</a></li> +<li>Tailltiu (Telltown, Co. Meath), <a href="#page170">170</a></li> +<li>Tara. <i>See</i> Temair.</li> +<li>Tech meic in tSaeir, <a href="#page70">70</a>, <a href="#page111">111</a>, <a href="#page171">171</a></li> +<li>Teffia. <i>See</i> Tethba.</li> +<li>Temair (Tara, Co. Meath), <a href="#page15">15</a>, <a href="#page25">25</a>, <a href="#page27">27</a>, <a href="#page110">110</a>, + <a href="#page126">126</a>, <a href="#page152">152</a></li> +<li>Templemacateer, <a href="#page171">171</a></li> +<li>Templevickinloyhe, <a href="#page108">108</a>, <a href="#page111">111</a></li> +<li><i>Tendenz</i> of biographies of Ciaran, <a href="#page4">4</a>, <a href="#page99">99</a>, <a href="#page107">107</a>, + <a href="#page131">131</a>, <a href="#page145">145</a>, <a href="#page155">155</a>, <a href="#page160">160</a></li> +<li>Tethba, <a href="#page102">102</a></li> +<li>threshing, <a href="#page138">138</a></li> +<li>Tigernmas, <a href="#page103">103</a></li> +<li>Tir na Gabrai, <a href="#page72">72</a>, <a href="#page112">112</a>, <a href="#page171">171</a></li> +<li>Toirdelbach ó Briain, <a href="#page115">115</a></li> +<li>tonsure, effacement of, <a href="#page157">157</a></li> +<li>trade, Irish, <a href="#page154">154</a></li> +<li>transformations, <a href="#page17">17</a>, <a href="#page38">38</a>, <a href="#page45">45</a>, <a href="#page47">47</a>, + <a href="#page54">54</a>, <a href="#page56">56</a>, <a href="#page60">60</a>, <a href="#page72">72</a>, <a href="#page80">80</a>, + <a href="#page87">87</a>, <a href="#page92">92</a>, <a href="#page112">112</a>, <a href="#page130">130</a>, <a href="#page143">143</a>, + <a href="#page158">158</a></li> +<li>tree, sacred, <a href="#page101">101</a></li> +<li>Tren, <a href="#page91">91</a>, <a href="#page152">152</a></li> +<li>Tuathal Moel-Garb, king, <a href="#page27">27</a>, <a href="#page46">46</a>, <a href="#page84">84</a>, <a href="#page91">91</a>, + <a href="#page133">133</a>, <a href="#page150">150</a>, <a href="#page151">151</a></li> +<li>Tulach na Crosáin, <a href="#page171">171</a></li> +<li>twins, <a href="#page171">171</a></li> +</ul><br /> + +<ul class="index"> +<li><a name="u" id="u"></a> +Ui Failge, <a href="#page75">75</a></li> +<li>Ui Maine, <a href="#page136">136</a></li> +<li>Ui Neill, <a href="#page24">24</a>, <a href="#page35">35</a>, <a href="#page70">70</a></li> +<li>Uis. <i>See</i> Iustus.</li> +<li>Uisnech, <a href="#page150">150</a></li> +<li>uncle, relationship of, <a href="#page20">20</a>, <a href="#page121">121</a></li> +</ul><br /> + +<ul class="index"> +<li><a name="va" id="va"></a> +voice, recognition by, <a href="#page33">33</a>, <a href="#page53">53</a>, <a href="#page89">89</a>, + <a href="#page145">145</a></li> +<li>voice heard from long distance, <a href="#page17">17</a>, <a href="#page33">33</a>, <a href="#page53">53</a>, <a href="#page114">114</a></li> +<li>voice from heaven, <a href="#page26">26</a></li> +</ul><br /> + +<ul class="index"> +<li><a name="w" id="w"></a> +water turned to honey, <a href="#page17">17</a>, <a href="#page45">45</a>, <a href="#page60">60</a>, <a href="#page72">72</a>, + <a href="#page112">112</a>; + <ul class="index1"><li>to wine, <a href="#page38">38</a>, <a href="#page54">54</a>, <a href="#page92">92</a>, + <a href="#page154">154</a>. + <i>See also</i> transformations.</li></ul></li> +<li>whirlpool, <a href="#page42">42</a>, <a href="#page57">57</a>, <a href="#page164">164</a></li> +<li>wine, <a href="#page91">91</a>, <a href="#page92">92</a>, <a href="#page154">154</a></li> +<li>Winefred, St., <a href="#page136">136</a></li> +<li>wizards, <a href="#page16">16</a>, <a href="#page35">35</a>, <a href="#page57">57</a>, <a href="#page59">59</a>, + <a href="#page71">71</a>, <a href="#page149">149</a></li> +<li>wolves, <a href="#page18">18</a>, <a href="#page37">37</a>, <a href="#page49">49</a>, <a href="#page61">61</a>, <a href="#page75">75</a></li> +<li>women, relations with, <a href="#page25">25</a>, <a href="#page77">77</a>, <a href="#page80">80</a>, <a href="#page126">126</a>, +<a href="#page130">130</a>, <a href="#page131">131</a></li> +</ul><br /> + +<ul class="index"> +<li><a name="y" id="y"></a> +Yseal, Ysseal. <i>See</i> Isel.</li> +</ul><br /> + +<br /><br /><br /><hr class="full" /><br /><br /><br /> + + +<h5>PRINTED IN GREAT BRITAIN BY RICHARD CLAY & SONS, LIMITED,<br /> +BUNGAY, SUFFOLK.</h5> + + +<br /><br /><hr class="full" /><br /><br /><br /> + + + +<h4>FOOTNOTES, <a name="I1" id="I1"></a>INTRODUCTION</h4> +<p class="footnote"> +<a class="footnote" href="#I1r">[Footnote 1:</a> The name is pronounced as a dissyllable, something like +<i>Kyee-raun</i>, with a stress on the second syllable.]</p> + +<p class="footnote"> +<a class="footnote" href="#I2r">[Footnote 2:</a> <a name="I2" id="I2"></a>The Bollandists long ago remarked as the special characteristics +of Irish Saints' Lives, their doubtful historicity, their late +date, and their continual repetition of stock incidents. (<i>At +priusquam id agam, lectorem duo uniuersim monitum uelim; +primum est, quod Hibernorum sanctorum acta passim dubia sint +fidei, et a scriptoribus minime accuratis ac aetate longe posterioribus +conscripta; alterum est, quod in iisdem frequens occurrat rerum +simillimarum narratio, quas uariis sanctis adscribunt, ita ut +nescias cui tuto adscribi possint.</i>—Acta Sanctorum, September, +vol. iii, p. 372).]</p> + +<p class="footnote"> +<a class="footnote" href="#I3r">[Footnote 3:</a> <a name="I3" id="I3"></a>Even the date of Ciaran's death may have been manipulated, +in order to make his age conform to the age of Christ. As we +shall see below, traditions vary.]</p> + +<p class="footnote"> +<a class="footnote" href="#I4r">[Footnote 4:</a> <a name="I4" id="I4"></a>The end of the world is not actually mentioned in the Annals, +but the expected plague referred to was undoubtedly the apparition +of the mysterious <i>Roth Ramhach</i>, or "oar-wheel," an instrument +of vengeance that was to herald the end of all things. For +the references to this prophecy see O'Curry's <i>Manuscript Materials +of Ancient Irish History</i> (index, <i>sub voce</i> "Roth Ramhach"), and +the present writer's <i>Study of the Remains and Traditions of Tara</i> +(Proceedings Royal Irish Academy, vol. xxxiv, sect. C, p. 231 ff.).]</p> + +<p class="footnote"> +<a class="footnote" href="#I5r">[Footnote 5:</a> <a name="I5" id="I5"></a>The following corrections may be noticed. Page 201 of +printed text, line 7, <i>for</i> Et cum <i>read</i> Cumque. Same page, +line 24, <i>for</i> factum <i>read</i> factam (<i>sic</i>). Page 202, line 6, <i>after</i> +vitulum <i>add</i> ilico canis famelicus iruit (<i>sic</i>) in uitulum. Same page, +line 25, <i>after</i> fregit <i>add</i> et fracto capite effussoque cerebro canis +periit. Same page, line 33, <i>after</i> narrabant <i>add</i> hoc. Same page, +lines 35, 38, <i>for</i> vaccam <i>read</i> vacam. Page 203, line 35, <i>for</i> Angeli +<i>read</i> Angli. Same page, line 39, <i>insert</i> et <i>after</i> generis. Page 204, +line 7, Innsythe appears to be written in the MS. as one word. +Same line, <i>insert</i> uidit <i>before</i> zabulum. Same page, line 18, <i>after</i> +flumen <i>add</i> et ibi mersum est. Page 205, line 32, <i>read</i> est ostensum. +Page 206, line 18, <i>after</i> libri <i>add</i> ad locum. Same page, +line 32, <i>after</i> manducans <i>add</i> in illa die. Same page, line 38, +<i>read</i> Kyaranus. Same page, line 40, <i>read</i> Maelgharbh. Page 207, +line 13, <i>after</i> recepit <i>add</i> ipse. Page 208, line 16, <i>for</i> complebit +<i>read</i> implebit. Page 209, line 23, <i>delete</i> et <i>after</i> clamor; and in +the next line <i>for</i> impediebant <i>read</i> -bat. Page 211, line 14, <i>insert</i> +in <i>before</i> istis. Same page, line 16, <i>read</i> loco isto. Same page, +line 40, <i>read</i> edifficio. Page 212, line 2, <i>read</i> edifficiorum. Page +213, line 10, <i>after</i> ignem <i>insert</i> nostrum. Same page, line 21, +<i>for</i> ipsi <i>read</i> ipsum. Same page, line 37, <i>after</i> paciencie <i>insert</i> +nostre. Page 214, footnote 3, note that the first "uas" is +struck out. Same page, footnote 7, the first "sanctus" is +expuncted.]</p> + +<p class="footnote"> +<a class="footnote" href="#I6r">[Footnote 6:</a> <i><a name="I6" id="I6"></a>Zeitschrift für Celtische Philologie</i>, vol. v, p. 429.]</p> + +<p class="footnote"> +<a class="footnote" href="#I7r">[Footnote 7:</a> <i><a name="I7" id="I7"></a>Lives of Saints from the Book of Lismore</i>, Oxford, 1890, +pp. 117-134.]</p> + +<p class="footnote"> +<a class="footnote" href="#I8r">[Footnote 8:</a> <i><a name="I8" id="I8"></a>Four Ancient Books of Wales</i>, i, 124.]</p> + +<p class="footnote"> +<a class="footnote" href="#I9r">[Footnote 9:</a> <i><a name="I9" id="I9"></a>Descriptive Catalogue of Materials for the History of Great +Britain,</i> vol. i, p. 102.]</p> + +<p class="footnote"> +<a class="footnote" href="#I10r">[Footnote 10:</a> <a name="I10" id="I10"></a>Forbes. <i>Kalendars</i>, s. v. Queranus; Bollandist <i>Acta</i>.]</p> + +<br /><br /><hr class="full" /><br /><br /> +<h4>FOOTNOTES, THE <a name="one1" id="one1"></a>FIRST LATIN LIFE OF ST CIARAN</h4> +<p class="footnote"> +<a class="footnote" href="#one1r">[Footnote 1:</a> The inconsistencies in the spelling of the various proper +names in this translation follow those in the original documents.]</p> +<p class="footnote"> +<a class="footnote" href="#one2r">[Footnote 2:</a> <a name="one2" id="one2"></a>The MS. reads <i>lac iam… effudit</i>. For <i>iam</i> we should +probably read <i>enim</i>. A similar correction is made in § 38.]</p> +<p class="footnote"> +<a class="footnote" href="#one3r">[Footnote 3:</a> <i><a name="one3" id="one3"></a>Ipsa insula semper ab Hybernia habitatur.</i> The sense of this +passage is not clear: it may be corrupt.]</p> +<p class="footnote"> +<a class="footnote" href="#one4r">[Footnote 4:</a> <a name="one4" id="one4"></a>Lit.: "the shadow of the aid of thy dutifulness."]</p> +<p class="footnote"> +<a class="footnote" href="#one5r">[Footnote 5:</a> <a name="one5" id="one5"></a>This sentence reads very awkwardly, owing to the incorporation +of two originally interlined glosses. Reference to the +MS. enables us to isolate these. The sentence there runs thus: +"Si ergo in isto loco mansissem non Ysseal .i. imus esset id +est non paruus sed altus .i. magnus et honorabilis." Here <i>id +est</i> occurs three times, once in full, and twice represented by +the common contraction .i., which is universally used in MSS. of +Irish origin for the introduction of a gloss. If we write the +sentence as below, we shall see the significance of the different +ways in which the expression is written, and by expunging the +glosses can make the sentence less clumsy and more intelligible</p> + +<p class="footnote1"> + + <i>.i. imus</i><br /> +—"Si … mansissem, non Ysseal esset, id est non paruus; sed<br /> +<i>.i. magnus et honorabilis</i><br /> +altus." +]</p> +<br /> +<p class="footnote"> +<a class="footnote" href="#one6r">[Footnote 6:</a> <a name="one6" id="one6"></a>Correcting the <i>vita</i> of the MS. to <i>via</i>, in conformity with VG.]</p> + + +<br /><br /><hr class="full" /><br /><br /> + +<h4>FOOTNOTES, THE <a name="three1" id="three1"></a>THIRD LATIN LIFE OF ST CIARAN</h4> +<p class="footnote"> +<a class="footnote" href="#three1r">[Footnote 1:</a> <i>More humano</i>: but is this an error for <i>in quodam loco</i>?]</p> + + +<br /><br /><hr class="full" /><br /><br /> + +<h4>FOOTNOTES, THE <a name="il1" id="il1"></a>IRISH LIFE OF ST CIARAN</h4> +<p class="footnote"> +<a class="footnote" href="#il1r">[Footnote 1:</a> Following the reading <i>córdus</i> in the <i>Leabhar Breac</i> text of +the Homily from which this section is an extract, instead of +the unintelligible <i>comhlud</i> of the MSS. of the <i>Life</i>.]</p> +<p class="footnote"> +<a class="footnote" href="#il2r">[Footnote 2:</a> <a name="il2" id="il2"></a>This Latin extract in the Brussels MS. only.]</p> +<p class="footnote"> +<a class="footnote" href="#il3r">[Footnote 3:</a> <a name="il3" id="il3"></a>In this paragraph the less corrupt Brussels text is followed. +In the original the Latin passages, here printed consecutively, +are interspersed sentence by sentence with the Irish translation +here rendered into English.]</p> +<p class="footnote"> +<a class="footnote" href="#il4r">[Footnote 4:</a> <a name="il4" id="il4"></a>This is the apparent sense of the passage: the MSS. are +here corrupt.]</p> +<p class="footnote"> +<a class="footnote" href="#il5r">[Footnote 5:</a> <a name="il5" id="il5"></a>Only the first two words of this extract in the Lismore MS. +The Brussels MS. erroneously repeats <i>reg[i]mina</i> after <i>Diuulgata</i>.]</p> +<p class="footnote"> +<a class="footnote" href="#il6r">[Footnote 6:</a> <a name="il6" id="il6"></a>The last two words in the Brussels MS. only, which also adds +"of the Elements" after "Lord," two lines further down.]</p> +<p class="footnote"> +<a class="footnote" href="#il7r">[Footnote 7:</a> <a name="il7" id="il7"></a>Following the Brussels MS.: the Lismore text is here again +corrupt.]</p> +<p class="footnote"> +<a class="footnote" href="#il8r">[Footnote 8:</a> <a name="il8" id="il8"></a>The bracketed words in the Brussels MS. only.]</p> +<p class="footnote"> +<a class="footnote" href="#il9r">[Footnote 9:</a> <a name="il9" id="il9"></a>The bracketed words in the Brussels MS. only.]</p> +<p class="footnote"> +<a class="footnote" href="#il10r">[Footnote 10:</a> <a name="il10" id="il10"></a>The bracketed words represent the sense of a passage that +has evidently dropped out of the MSS.]</p> +<p class="footnote"> +<a class="footnote" href="#il11r">[Footnote 11:</a> <i><a name="il11" id="il11"></a>Sic</i> MSS.: we should read "Iustus."]</p> +<p class="footnote"> +<a class="footnote" href="#il12r">[Footnote 12:</a> <a name="il12" id="il12"></a>The Lismore text is slightly imperfect in this paragraph: +it is completed with the aid of the Brussels MS.]</p> +<p class="footnote"> +<a class="footnote" href="#il13r">[Footnote 13:</a> <a name="il13" id="il13"></a>This represents the sense of a passage that must have +dropped out.]</p> +<p class="footnote"> +<a class="footnote" href="#il14r">[Footnote 14:</a> <i><a name="il14" id="il14"></a>Ut dixit</i> and the stanza following in the Brussels MS. only.]</p> +<p class="footnote"> +<a class="footnote" href="#il15r">[Footnote 15:</a> <a name="il15" id="il15"></a>Bracketed words in the Brussels MS. only.]</p> +<p class="footnote"> +<a class="footnote" href="#il16r">[Footnote 16:</a> <a name="il16" id="il16"></a>In Brussels MS. only.]</p> +<p class="footnote"> +<a class="footnote" href="#il17r">[Footnote 17:</a> <a name="il17" id="il17"></a>Emending the <i>dia fhoglaim</i> of the text ("as he was learning") +to <i>dia fhognam</i>.]</p> +<p class="footnote"> +<a class="footnote" href="#il18r">[Footnote 18:</a> <a name="il18" id="il18"></a>These words in the Brussels MS. only.]</p> +<p class="footnote"> +<a class="footnote" href="#il19ar">[Footnote 19:</a> "<a name="il19a" id="il19a"></a>Apostle" in the Brussels MS.]</p> +<p class="footnote"> +<a class="footnote" href="#il19br">[Footnote 19:</a> "<a name="il19b" id="il19b"></a>Apostle" in the Brussels MS.]</p> +<p class="footnote"> +<a class="footnote" href="#il20r">[Footnote 20:</a> <a name="il20" id="il20"></a>From "as is verified" to the end of the stanza in the +Brussels MS. only.]</p> +<p class="footnote"> +<a class="footnote" href="#il21r">[Footnote 21:</a> <a name="il21" id="il21"></a>The Lismore MS. is here illegible: the rendering follows the +Brussels MS.]</p> +<p class="footnote"> +<a class="footnote" href="#il22r">[Footnote 22:</a> <a name="il22" id="il22"></a>The Lismore MS. is here illegible: the translation follows +the Brussels MS.]</p> +<p class="footnote"> +<a class="footnote" href="#il23r">[Footnote 23:</a> <a name="il23" id="il23"></a>The Brussels MS. adds "and may it be on thy cheek as thou +goest to thy house."]</p> +<p class="footnote"> +<a class="footnote" href="#il24ar">[Footnote 24:</a> <a name="il24a" id="il24a"></a>Bracketed words represent the sense of a passage evidently +lost from the MSS.]</p> +<p class="footnote"> +<a class="footnote" href="#il24br">[Footnote 24:</a> <a name="il24b" id="il24b"></a>Bracketed words represent the sense of a passage evidently +lost from the MSS.]</p> +<p class="footnote"> +<a class="footnote" href="#il25r">[Footnote 25:</a> <a name="il25" id="il25"></a>Literally "intoxication."]</p> +<p class="footnote"> +<a class="footnote" href="#il26r">[Footnote 26:</a> <a name="il26" id="il26"></a>In Brussels MS. only.]</p> +<p class="footnote"> +<a class="footnote" href="#il27r">[Footnote 27:</a> <a name="il27" id="il27"></a>The bracketed words in the Brussels MS. only.]</p> +<p class="footnote"> +<a class="footnote" href="#il28r">[Footnote 28:</a> <a name="il28" id="il28"></a>The MSS. read "Findian."]</p> +<p class="footnote"> +<a class="footnote" href="#il29r">[Footnote 29:</a> <a name="il29" id="il29"></a>These words in the Brussels MS. only.]</p> +<p class="footnote"> +<a class="footnote" href="#il30r">[Footnote 30:</a> <a name="il30" id="il30"></a>In this incident again it is necessary to follow the Brussels +MS. in places, as the Lismore MS. is corrupt and unintelligible.]</p> +<p class="footnote"> +<a class="footnote" href="#il31r">[Footnote 31:</a> <a name="il31" id="il31"></a>Literally "'tis a drowning that shall drown this kiln."]</p> +<p class="footnote"> +<a class="footnote" href="#il32r">[Footnote 32:</a> <a name="il32" id="il32"></a>These words in the Brussels MS. only.]</p> +<p class="footnote"> +<a class="footnote" href="#il33r">[Footnote 33:</a> <a name="il33" id="il33"></a>In Brussels MS. only.]</p> +<p class="footnote"> +<a class="footnote" href="#il34r">[Footnote 34:</a> <a name="il34" id="il34"></a>This name in the Brussels MS. only.]</p> +<p class="footnote"> +<a class="footnote" href="#il35r">[Footnote 35:</a> <a name="il35" id="il35"></a>Here the Brussels MS. is corrupt.]</p> +<p class="footnote"> +<a class="footnote" href="#il36r">[Footnote 36:</a> <i><a name="il36" id="il36"></a>Sic</i> MSS. We should read "came from heaven,"]</p> + +<br /><br /><hr class="full" /><br /><br /> + +<h4>FOOTNOTES, <a name="an1" id="an1"></a>ANNOTATIONS TO THE FOREGOING LIVES</h4> +<p class="footnote"> +<a class="footnote" href="#an1r">[Footnote 1:</a> For brevity we shall refer to certain books, frequently +quoted in these Annotations, by the following symbols—<br /> +<b>LL.</b> <i>Lives of Saints from the Book of Lismore</i>, ed. Stokes.<br /> +<b>CS.</b> <i>Codex Salmaticensis</i> (Acta Sanctorum Hiberniae), ed. de +Smedt and de Backer.<br /> +<b>VTP.</b> <i>Vita Tripartita Patricii</i>, ed. Stokes.<br /> +<b>VSH.</b> Plummer's <i>Vitae Sanctorum Hiberniae</i>.<br /> +<b>TT.</b> <i>Trias Thaumaturga</i> (Colgan's collection of the lives of +SS. Patrick, Brigid, and Colum Cille).]</p> +<p class="footnote"> +<a class="footnote" href="#an2r">[Footnote 2:</a> <a name="an2" id="an2"></a>There is a different version, which need not be given here, +in the <i>Martyrology of Oengus</i> (Henry Bradshaw Society edition, +p. 204).]</p> +<p class="footnote"> +<a class="footnote" href="#an3r">[Footnote 3:</a> <a name="an3" id="an3"></a>Mentioned in <i>Annals of Ulster</i>, anno 1166, <i>Annals of +Loch Cé</i>, anno 1189, <i>Annals of the Four Masters</i>, annis 1121, 1166.]</p> +<p class="footnote"> +<a class="footnote" href="#an4r">[Footnote 4:</a> <a name="an4" id="an4"></a>A collection (in Irish) of the traditions of this person will be +found in <i>Targaireacht Bhriain ruaidh uí Chearbháin</i>, by Micheál +ó Tiomhánaidhe (Dublin, 1906).]</p> +<p class="footnote"> +<a class="footnote" href="#an5r">[Footnote 5:</a> <a name="an5" id="an5"></a>The passage would then read thus—<i>Rothircan Bec mac De +condebairt andsin</i>—</p> + +<p class="footnote"> + <i>"A maic in tsaeir, cot clasaib, cot coraib,<br /> + It casair chaeim, cot cairpthib, cot ceolaib."</i></p> +<p class="footnote"> +The transposition has probably been caused by the error of +some scribe who copied first the parts of the two lines preceding +the caesura.]</p> + +<p class="footnote"> +<a class="footnote" href="#an6r">[Footnote 6:</a> <a name="an6" id="an6"></a>The roll of the Kings of Tara was evolved from various +sources by the Irish historians of the early Christian Period. +Tigernmas was properly a pagan culture-hero, to whom was +traditionally attributed the introduction of gold-smelting and +of other arts, and who was said to have perished, apparently as +a human sacrifice, at some great religious assembly.]</p> +<p class="footnote"> +<a class="footnote" href="#an7r">[Footnote 7:</a> <a name="an7" id="an7"></a>This is certainly the reading, curiously misread in LL p. 356, +(Irish text), and in VSH i, p. li, note 3.]</p> +<p class="footnote"> +<a class="footnote" href="#an8r">[Footnote 8:</a> <a name="an8" id="an8"></a>Ossianic Society's <i>Transactions</i>, vol. v, p. 84 ff.]</p> +<p class="footnote"> +<a class="footnote" href="#an9r">[Footnote 9:</a> <a name="an9" id="an9"></a>Edited by Dr. Hyde in <i>Celtic Review</i>, vol. x, p. 116 ff.]</p> +<p class="footnote"> +<a class="footnote" href="#an10r">[Footnote 10:</a> <a name="an10" id="an10"></a>On this whole subject see Chapter IV of MacNeill's <i>Phases +of Irish History</i>, a book which may be unreservedly recommended +as giving a clear and accurate view of the early history +of the country.]</p> +<p class="footnote"> +<a class="footnote" href="#an11r">[Footnote 11:</a> <a name="an11" id="an11"></a>It may be noted for the benefit of the reader unaccustomed +to Irish nomenclature, that persons are named in one of the +following formulae: "A mac B" (<i>mac</i>, genitive <i>mic</i>, in syntactic +relation <i>mhic</i> [pronounced <i>vic</i>] = son): "A ó B" (<i>ô</i> or <i>ua</i>, genitive +<i>ui</i> = grandson or descendant): and "A maccu B" (<i>maccu</i> = descendant, +denoting B as the name of a remote ancestor). Of +course the name B will in every case be in the genitive.]</p> +<p class="footnote"> +<a class="footnote" href="#an12r">[Footnote 12:</a> <a name="an12" id="an12"></a>For division of labour between the sexes, see Frazer, <i>Spirits +of the Corn and of the Wild</i>, ii, 129. For prohibitions of the +presence of males when specifically female work was being +transacted, Plummer quotes Grimm, <i>Teutonic Mythology</i>, Eng. +Trans., iv, 1778 ("Men shall not stay in the house while women +are stuffing feathers in the beds, otherwise the feathers will +prick through the bed-ticking"). O'Curry (<i>Manners and Customs</i>, +iii, p. 121), commenting on this story, refers to times and seasons +deemed unlucky for dyeing, at the time when he wrote; but the +prohibition of the presence of males was forgotten.]</p> +<p class="footnote"> +<a class="footnote" href="#an13r">[Footnote 13:</a> <a name="an13" id="an13"></a>Vafthrudnismál 41; Grimnismál 18. (<i>Edda</i>, ed. Hafn, 1787, +vol. i, pp. 24, 48.)]</p> +<p class="footnote"> +<a class="footnote" href="#an14r">[Footnote 14:</a> F.M. <a name="an14" id="an14"></a>Luzel, <i>Contes populaires de Basse-Bretagne</i> (Paris, +1887), vol. i, p. 219 ff. Some other parallels are quoted by +Plummer, VSH, i, p. cxliii, note 5.]</p> +<p class="footnote"> +<a class="footnote" href="#an15r">[Footnote 15:</a> <a name="an15" id="an15"></a>There is evidence from various literary sources that cattle +thus peculiarly coloured were accounted sacred in ancient +Ireland.]</p> +<p class="footnote"> +<a class="footnote" href="#an16r">[Footnote 16:</a> <a name="an16" id="an16"></a>There should be no hypermetric syllables, but I have been +unable to avoid them.]</p> +<p class="footnote"> +<a class="footnote" href="#an17r">[Footnote 17:</a> <i><a name="an17" id="an17"></a>Horae Hebraicae</i> in Evangel. Matt., xv, 36, following the tract +<i>Berakoth</i>.]</p> +<p class="footnote"> +<a class="footnote" href="#an18r">[Footnote 18:</a> O'Donnell's <i><a name="an18" id="an18"></a>Life of St. Columba</i>, ed. O'Kelleher, p. 120.]</p> +<p class="footnote"> +<a class="footnote" href="#an19r">[Footnote 19:</a> <a name="an19" id="an19"></a>For the story of Coirpre, see <i>Lismore Lives</i>, ed. Stokes, +preface p. xvi; <i>Revue celtique</i>, xxvi, 368. For the story of +Ambacuc, see <i>Silua Gadelica</i>, no. xxxi; <i>Eriu</i>, vol. vi, p. 159.]</p> +<p class="footnote"> +<a class="footnote" href="#an20r">[Footnote 20:</a> <a name="an20" id="an20"></a>A fully illustrated description of this relic by Mr. E.C.R. +Armstrong will be found in <i>Journal</i>, Royal Society of Antiquaries +of Ireland, vol. xlix, p. 132.]</p> +<p class="footnote"> +<a class="footnote" href="#an21r">[Footnote 21:</a> <i><a name="an21" id="an21"></a>Book of the Dun Cow</i>, printed in <i>Zeitschrift für Celtische +Philologie</i>, iii, 218.]</p> +<p class="footnote"> +<a class="footnote" href="#an22r">[Footnote 22:</a> <i><a name="an22" id="an22"></a>Féilire Oengusso</i>, Henry Bradshaw Society edition, p. 12.]</p> +<p class="footnote"> +<a class="footnote" href="#an23r">[Footnote 23:</a> <i><a name="an23" id="an23"></a>Revue celtique</i>, xv, at p. 491.]</p> +<p class="footnote"> +<a class="footnote" href="#an24r">[Footnote 24:</a> <a name="an24" id="an24"></a>I should here have quoted as a parallel the oft-described Indian +rope-trick, which is alleged to be a hypnotic feat, had I not been +recently assured by a relative who knows India well that no one +has yet been discovered who has actually seen this trick performed, +and that it is probably nothing more than a piece of folk-lore.]</p> +<p class="footnote"> +<a class="footnote" href="#an25r">[Footnote 25:</a> <a name="an25" id="an25"></a>See his important series of papers, <i>Ueber directe Handelsverbindungen +Westgalliens mit Irland im Altertum und früher +Mittelalter</i>, published in <i>Sitzungsberichte der königliche preussischen +Akademie der Wissenschaften</i>, 1909, vol. i.]</p> +<p class="footnote"> +<a class="footnote" href="#an26r">[Footnote 26:</a> <i><a name="an26" id="an26"></a>Life of Colman mac Luachain</i>, Todd Lectures Series, Royal +Irish Academy, vol. xvii, p. 86.]</p> +<p class="footnote"> +<a class="footnote" href="#an27r">[Footnote 27:</a> <a name="an27" id="an27"></a>Bede's <i>Life of Cuthbert</i>, § xxxix.]</p> +<p class="footnote"> +<a class="footnote" href="#an28r">[Footnote 28:</a> <a name="an28" id="an28"></a>This is evidently a mistranslation of <i>bóbán</i>, the translator +having in mind the word <i>bán</i>, "white."]</p> +<p class="footnote"> +<a class="footnote" href="#an29r">[Footnote 29:</a> <a name="an29" id="an29"></a>Henry Bradshaw Society edition, vol. i, p. 157.]</p> +<p class="footnote"> +<a class="footnote" href="#an30r">[Footnote 30:</a> <a name="an30" id="an30"></a>Although the sense appears to run continuously from one +stanza to the next in their present collocation.]</p> +<p class="footnote"> +<a class="footnote" href="#an31r">[Footnote 31:</a> <a name="an31" id="an31"></a>MS. illegible.]</p> + + + +<br /><br /><hr class="full" /><br /><br /> +<h4>FOOTNOTES, <a name="ap1" id="ap1"></a>APPENDIX</h4> +<p class="footnote"> +<a class="footnote" href="#ap1r">[Footnote 1:</a> This word omitted in MSS.]</p> +<p class="footnote"> +<a class="footnote" href="#ap2r">[Footnote 2:</a> <a name="ap2" id="ap2"></a>Omitted in MSS.]</p> +<p class="footnote"> +<a class="footnote" href="#ap3r">[Footnote 3:</a> <a name="ap3" id="ap3"></a>Corrected by a note in the margin to <i>illi</i>.]</p> + + +<br /><br /><hr class="full" /><br /><br /> + + + + + + + + + + + + + + + + + + + +<br /><br /><br /><br /><br /><br /><br /><br /><br /> + +<br /><br /><br /><br /><br /><br /><br /><br /><br /> + +<br /><br /><br /><br /><br /><br /><br /><br /><br /> + +<!-- +<p> + <a href="http://validator.w3.org/check?uri=referer"><img + src="http://www.w3.org/Icons/valid-xhtml10" + alt="Valid XHTML 1.0!" height="31" width="88" /></a> + </p> + + + + Anchors +Found 402 anchors. + +Valid anchors! + +Links +Valid links! + +Checked 1 document in 3.4 seconds. + + + --> + + + + + + + + + + + + + + +<pre> + + + + + +End of Project Gutenberg's The Latin & Irish Lives of Ciaran, by Anonymous + +*** END OF THIS PROJECT GUTENBERG EBOOK THE LATIN & IRISH LIVES OF CIARAN *** + +***** This file should be named 16479-h.htm or 16479-h.zip ***** +This and all associated files of various formats will be found in: + https://www.gutenberg.org/1/6/4/7/16479/ + +Produced by Ted Garvin, Lesley Halamek and the Online +Distributed Proofreading Team at https://www.pgdp.net + + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: The Latin & Irish Lives of Ciaran + Translations Of Christian Literature. Series V. Lives Of + The Celtic Saints + +Author: Anonymous + +Translator: R.A. Stewart MacAlister + +Release Date: August 8, 2005 [EBook #16479] + +Language: English + +Character set encoding: ASCII + +*** START OF THIS PROJECT GUTENBERG EBOOK THE LATIN & IRISH LIVES OF CIARAN *** + + + + +Produced by Ted Garvin, Lesley Halamek and the Online +Distributed Proofreading Team at https://www.pgdp.net + + + + + + + + TRANSLATIONS OF CHRISTIAN + LITERATURE. SERIES V + LIVES OF THE CELTIC SAINTS + + THE LATIN & IRISH + LIVES OF CIARAN + + By R.A. STEWART-MACALISTER + + * * * * * + + SOCIETY FOR PROMOTING + CHRISTIAN KNOWLEDGE. London + The Macmillan Company. New York + + 1921 + + + + + CONTENTS + + INTRODUCTION + + A HARMONY OF THE FOUR LIVES OF ST CIARAN + + THE FIRST LATIN LIFE OF ST CIARAN + + THE SECOND LATIN LIFE OF ST CIARAN + + THE THIRD LATIN LIFE OF ST CIARAN + + THE IRISH LIFE OF ST CIARAN + + ANNOTATIONS TO THE FOREGOING LIVES + + THE LATIN TEXT OF THE SECOND LIFE + + INDEX + + + + + +THE LATIN AND IRISH LIVES +OF CIARAN + + + + +INTRODUCTION + + +Of all the saints of Ireland, whose names are recorded in the native +Martyrologies, probably there were none who made so deep an impression +upon the minds of their fellow-countrymen as did Ciaran[1] of +Clonmacnois. He stands, perhaps, second only to Brigit of Kildare +in this respect; for Patrick was a foreigner, and Colum Cille +accomplished his work and exercised his influence outside the shores +of Ireland. + +Doubtless much of the importance of Ciaran is reflected back from +the outstanding importance of his great foundation--the monastic +university, as it is fair to call it, of _Cluain maccu Nois_ (in an +English setting spelt "Clonmacnois"), on the shore of the Shannon. But +this cannot be the whole explanation of the esteem in which he +was held; it must be at least partly due to the memory of his own +character and personality. + +Such a conclusion is indicated if we examine critically the _Lives_ of +this saint, translations of which are given in the present volume, and +compare them with the lives of other Irish saints. In studying all +these documents we must bear in mind that none of them are, in any +modern sense of the word, biographies. A biography, in the proper +definition of the term, gives an ordered account of the life of its +subject, with dates, and endeavours to trace the influences which +shaped his character and his career, and the manner in which he +himself influenced his surroundings. The so-called lives of saints are +properly to be regarded as _homilies_. They were composed to be read +to assemblies of the Faithful, as sermons for the festivals of the +saints with whom they deal; and their purpose was to edify the hearers +by presenting catalogues of the virtues of their subjects, and, +especially, of their thaumaturgic powers. Thus they do not possess +the unity of ordered and well-designed biographies; they consist +of disconnected anecdotes, describing how this event or that gave +occasion for a miraculous display. + +It follows that to the historian in search of unvarnished records +of actual fact these documents are useless, without most drastic +criticism. They were compiled long after the time of their subjects, +from tales, doubtless at first, and probably for a considerable time, +transmitted by oral tradition. It would be natural that there should +be much cross-borrowing, tales told about one saint being adapted to +others as well, until they became stock incidents. It would also be +nothing more than natural that many elements in the Lives should +be survivals from more ancient mythologies, having their roots in +pre-Christian beliefs. Nevertheless, none of these writings are devoid +of value as pictures of life and manners; and even in descriptions of +incredible and pointless miracles precious scraps of folk-lore are +often embedded. In most, if not in all, cases, the incidents recorded +in the Lives are to be criticised as genuine traditions, whatever +their literal historicity may be; few, if any, are conscious +inventions or impostures.[2] + +In the Lives of Ciaran there are many conventional incidents of this +kind, which reappear in the lives of other saints. In the Annotations +in the present edition a few such parallels are quoted; though no +attempt is made to give an exhaustive list, the compilation of which +would occupy more time and space than its scientific value would +warrant. But there are certain other incidents of a more individual +type, and it is these which make the Lives of Ciaran especially +remarkable. They may well be genuine reminiscences of the real life, +or at least of the real character of the man himself. Thus, there are +a number of coincidences, clearly undesigned (noted below, p. 104) +consistently pointing to a pre-Celtic parentage for the saint. Again, +the saint's mother is represented as a strong personality, with a +decided strain of "thrawnness" in her composition; while the saint +himself is shown to us as distinguished by a beautiful unselfishness. +This, it must be confessed, is very far from being a common character +of the Irish saints, as they are represented to us by the native +hagiologists; and in any case the character-drawing of the average +Irish saint's life is so rudimentary, that when we are thus enabled to +detect well-defined traits, we are quite justified in accepting them +as based on the tradition of the actual personality of the saint. In +other words, so deep was the impression which the man made upon his +contemporaries during his short life, that his _memorabilia_ seem to +be, on the whole, of a more definitely historic nature than are those +of other Irish saints. + +There is, however, a disturbing element which must be kept in mind in +criticising the Lives of Ciaran. He was the son of a carpenter, and he +was said to have died at the age of thirty-three. It is quite clear +that these coincidences with the facts of the earthly parentage and +death of Christ were observed by the homilists--indeed the author of +the Irish Life says as much, at the end of his work. They provoked a +natural and perhaps wholly unconscious desire to draw other parallels; +and if we may use a convenient German technical term, there is +a traceable _Tendenz_ in this direction, as is indicated in the +Annotations on later pages. It is not to be supposed that even these +apparently imitative incidents are (not to mince matters) mere +pious frauds; they may well have come into existence in the +folk-consciousness automatically, before they received their present +literary form. But such a development could hardly have centred in an +unworthy subject; there must have been a well-established tradition +of a _Christ-likeness_ of character in the man, for such parallels in +detail to have taken shape.[3] + +The homiletic purpose of these documents is most clearly shown in the +Irish Life. This was written to be preached as a sermon on the saint's +festival ["this day _to-day_," Sec. 1], at Clonmacnois ["he came _to this +town_," Sec. 34: "a fragment of the cask remained _here_ till recently," +Sec. 36: "_here_ are the relics of Ciaran," Sec. 41. Similarly the First +Latin Life, Sec. 35, calls the saint "_Our_ most holy patron"]. The +actual date of the Irish sermon is less easy to fix; the language +has been modernised step by step in the process of transmission from +manuscript to manuscript, but originally it may have been written +about the eleventh century, though incorporating fragments of earlier +material. The passage just quoted, saying that a certain relic had +remained _till recently_, may possibly indicate that the homily had +been delivered shortly after one of the many burnings and plunderings +which the monastery suffered; in such a calamity the relic might have +perished. The prophecy put into Ciaran's mouth, that "there would be +great persecution of his city from evil men in the end of the world" +[Irish Life, Sec. 38] seems to relate to such an event: it is very +suggestive that exactly the same exprestion "great persecution from +evil men" (_ingrem mor o droch-daoinibh_) is used in the _Chronicon +Scotorum_ of certain raids on the monastery which took place in the +year A.D. 1091; and that on the strength of an old prophecy there was +a belief in Ireland that the world was destined to come to an end in +the year 1096, as we learn from the _Annals of the Four Masters_ under +that date.[4] It must, however, be remembered that a date determined +for a single incident does not necessarily date the whole compilation +containing it. + +The text of the First Latin Life (here called for convenience of +reference LA) is found in an early fifteenth-century MS. in Marsh's +Library, Dublin. It has been edited, without translation, by the Rev. +C. Plummer in his most valuable _Vitae Sanctorum Hiberniae_ (Oxford, +1910) vol. i, pp. 200-216. The translation given in this volume has +been made from Plummer's edition, which I have collated with the +original MS.[5] + +The text of the Second Latin Life (LB) is contained in two MSS. in the +Bodleian Library (Rawl. B 485 and Rawl. B 505, here called R1 and R2). +Of these R2 is a direct copy of R1, as has been proved by Plummer, in +his description of these manuscripts.[6] As to their date, there is +no agreement; the estimate for R1 ranges from the first half of the +thirteenth to the fourteenth century, R2 being necessarily somewhat +later. The Life of Ciaran contained in these MSS. has been used +by Plummer in editing LA, and extracts from it are printed in his +footnotes. It has not, however, been previously printed in its +entirety, and a transcript made by myself is therefore added here, in +an Appendix. + +The text of the Third Latin Life (LC) is contained in the well-known +Brussels MS., called _Codex Salmaticensis_ from its former sojourn +at Salamanca. It is of the fourteenth century. This was the only +continuous authority at the disposal of the compiler of the Bollandist +life of our saint; he speaks of it in the most contemptuous terms. The +life of Ciaran in this manuscript is a mere fragment, evidently copied +from an imperfect exemplar; there seems to have been a chasm in +the middle, and there is a lacuna at the end, which the scribe +has endeavoured to conceal by adding the words "Finit, Amen." The +translation here given has been prepared from the edition of the +Salamanca MS. by de Smedt and de Backer, cols. 155-160. + +The Irish Life (here denoted VG, i.e. _Vita Goedelica_) was edited by +Whitley Stokes from the late fifteenth-century MS. called the _Book of +Lismore._[7] The numerous errors in the Lismore text may be to some +extent corrected by collation with another Brussels MS., written in +the seventeenth century by Micheal o Cleirigh. Stokes has indicated +the more important readings of the Brussels MS. in his edition. The +scribe of the Lismore Text was conscious of the defects of his copy: +for in a note appended to the Life of our saint, he says, "It is not I +who am responsible for the meaningless words in this _Life_, but the +bad manuscript"--_i.e._ the imperfect exemplar of which he was making +a transcript. + +There were other Lives of the saint in existence, apparently no longer +extant. Of these, one was in the hands of the hagiographer Sollerius: +for in his edition of the _Martyrologium_ of Usuardus (Antwerp, 1714, +p. 523) he says, _Querani, Kirani, uel Kiriani uitam MS. habemus. +uariaque ad eam annotata, quae suo tempore digerentur_. This promise +he does not appear to have fulfilled; the Bollandist compiler, as we +have just noticed, had no materials but the imperfect Salamanca Life, +and was forced to fill its many gaps as best he could, by diligently +collecting references to Ciaran in the lives of other saints. Another +Life of the saint seems to be referred to in the _Martyrology of +Donegal_; under the 10th May that compilation quotes a certain "Life +of Ciaran of Cluain" (_i.e._ Clonmacnois) as the authority for a +statement to the effect that "the order of Comgall [of Bangor, Co. +Down] was one of the eight orders that were in Ireland." It would +be irrelevant to discuss here the meaning of this statement; its +importance for us lies in the fact that the sentence is not found in +any of the extant Lives, so that some other text, now unknown, must be +in question. + +Ciaran of Clonmacnois was not the only saint of that name. Besides his +well-known namesake of Saighir (Seir-Kieran, King's Co.), there were +a few lesser stars called Ciaran, and there is danger of confusion +between them. The name reappears in Cornwall, with the regular +Brythonic change of Q to P, in the form Pieran or Pirran. This Pieran +is wrongly identified by Skene[8] with our saint; a single glance at +the abstract of the Life of St. Pieran given by Sir T.D. Hardy[9] +will show how mistaken this identification is. A similar confusion is +probably at the base of the curious statement in Adam King's _Scottish +Kalendar of Saints_, that Queranus was an "abot in Scotl[=a]d under +king Ethus, [anno] 876" and of Camerarius' description of him as +"abbas Foilensis in Scotia."[10] + +The four documents of which translations are printed in this book +relate almost, though not quite, the same series of incidents. There +is a sufficient divergence between them, both in selection and in +order, as well as in the minor details, to make the determination of +their mutual relationship a difficult problem. We must regard all +four as independent compositions, though based on a common group of +sources, which, in the first instance, were doubtless disjointed +_memorabilia_, preserved by oral tradition in Clonmacnois. These would +in time gradually become fitted into the four obvious phases of the +saint's actual life--his boyhood, his schooldays, his wanderings, and +his final settlement at Clonmacnois. It is not difficult to form a +plausible theory as to how the systematisation took place, and also +as to how the slight variants between different versions of the same +story arose. The composition of hymns to the founder and patron would +surely be a favourite literary exercise in Clonmacnois. In such hymns +the different incidents would be told and re-told, the details varying +with the knowledge and the metrical skill of the versifiers. There are +excerpts from such hymns, in Irish, scattered through VG: and LB ends +with a _pasticcio_ of similar fragments in Latin. As a number of +different metres are employed, both in the Irish and in the Latin +extracts, there must have been at least as many independent +compositions drawn upon by the compilers of the prose Lives: and it is +noteworthy that there are occasionally discrepancies in detail between +the verse fragments and their present prose setting. Most probably the +prose Lives were based directly on the hymns; one preacher would use +one hymn as his chief authority, another would use another, and +thus the petty differences between them would become fixed, perhaps +exaggerated as the prose writer filled in details for which the +exigencies of verse allowed no scope. It is probably impossible to +carry the history of the tradition further. + +In order to facilitate comparison between the four documents, I have +divided them into _incidents_, and have provided titles to each. These +titles are so chosen that they may be used for every presentation of +the incident, however the details may vary. The titles are numbered +with _Roman_ numerals, whilst the successive incidents within each +of the Lives are numbered consecutively with _Arabic_ numerals. The +_Harmony of the Four Lives_, which follows this Introduction, will +make cross-reference easy. + +No modern biography, no edition of the ancient homiletic Lives, of +Ciaran could be considered complete without a history of Clonmacnois, +through which being dead he yet spake to his countrymen for a thousand +years. It was the editor's intention to include such a history in the +present volume; and this part of the projected work was drafted. But +as it progressed, and as the indispensable material increased in bulk, +it became evident that it would be impossible to do justice to the +subject within the narrow limits of a volume of the present series. A +slight or superficial history of Clonmacnois would be worse than none, +as it would block the way for the fuller treatment which the subject +well deserves. The materials collected for this part of the work +have therefore been reserved for the present: it is hoped that their +publication will not be long delayed. + + +[Footnote 1: The name is pronounced as a dissyllable, something like +_Kyee-raun_, with a stress on the second syllable.] + +[Footnote 2: The Bollandists long ago remarked as the special +characteristics of Irish Saints' Lives, their doubtful historicity, +their late date, and their continual repetition of stock incidents. +(_At priusquam id agam, lectorem duo uniuersim monitum uelim; primum +est, quod Hibernorum sanctorum acta passim dubia sint fidei, et +a scriptoribus minime accuratis ac aetate longe posterioribus +conscripta; alterum est, quod in iisdem frequens occurrat rerum +simillimarum narratio, quas uariis sanctis adscribunt, ita ut nescias +cui tuto adscribi possint._--Acta Sanctorum, September, vol. iii, p. +372).] + +[Footnote 3: Even the date of Ciaran's death may have been +manipulated, in order to make his age conform to the age of Christ. +As we shall see below, traditions vary.] + +[Footnote 4: The end of the +world is not actually mentioned in the Annals, but the expected plague +referred to was undoubtedly the apparition of the mysterious _Roth +Ramhach_, or "oar-wheel," an instrument of vengeance that was to +herald the end of all things. For the references to this prophecy see +O'Curry's _Manuscript Materials of Ancient Irish History_ (index, _sub +voce_ "Roth Ramhach"), and the present writer's _Study of the Remains +and Traditions of Tara_ (Proceedings Royal Irish Academy, vol. xxxiv, +sect. C, p. 231 ff.).] + +[Footnote 5: The following corrections may be noticed. Page 201 of +printed text, line 7, _for_ Et cum _read_ Cumque. Same page, line 24, +_for_ factum _read_ factam (_sic_). Page 202, line 6, _after_ vitulum +_add_ ilico canis famelicus iruit (_sic_) in uitulum. Same page, line +25, _after_ fregit _add_ et fracto capite effussoque cerebro canis +periit. Same page, line 33, _after_ narrabant _add_ hoc. Same page, +lines 35, 38, _for_ vaccam _read_ vacam. Page 203, line 35, _for_ +Angeli _read_ Angli. Same page, line 39, _insert_ et _after_ generis. +Page 204, line 7, Innsythe appears to be written in the MS. as one +word. Same line, _insert_ uidit _before_ zabulum. Same page, line 18, +_after_ flumen _add_ et ibi mersum est. Page 205, line 32, _read_ est +ostensum. Page 206, line 18, _after_ libri _add_ ad locum. Same page, +line 32, _after_ manducans _add_ in illa die. Same page, line 38, +_read_ Kyaranus. Same page, line 40, _read_ Maelgharbh. Page 207, line +13, _after_ recepit _add_ ipse. Page 208, line 16, _for_ complebit +_read_ implebit. Page 209, line 23, _delete_ et _after_ clamor; and +in the next line _for_ impediebant _read_ -bat. Page 211, line 14, +_insert_ in _before_ istis. Same page, line 16, _read_ loco isto. +Same page, line 40, _read_ edifficio. Page 212, line 2, _read_ +edifficiorum. Page 213, line 10, _after_ ignem _insert_ nostrum. Same +page, line 21, _for_ ipsi _read_ ipsum. Same page, line 37, _after_ +paciencie _insert_ nostre. Page 214, footnote 3, note that the first +"uas" is struck out. Same page, footnote 7, the first "sanctus" is +expuncted.] + +[Footnote 6: _Zeitschrift fuer Celtische Philologie_, vol. v, p. 429.] + +[Footnote 7: _Lives of Saints from the Book of Lismore_, Oxford, 1890, +pp. 117-134.] + +[Footnote 8: _Four Ancient Books of Wales_, i, 124.] + +[Footnote 9: _Descriptive Catalogue of Materials for the History of +Great Britain,_ vol. i, p. 102.] + +[Footnote 10: Forbes. _Kalendars_, s. v. Queranus; Bollandist _Acta_.] + + * * * * * + + + + +A HARMONY OF THE FOUR LIVES OF SAINT CIARAN + + +To the incidents of Ciaran's life VG prefixes-- + +I. _The Homiletic Introduction_ (VG I) + +not found in any of the Latin Lives. + +=A.= Ciaran was born A.D. 515. The first section of his life, his +Childhood and Boyhood, may have covered the first ten or twelve years +of his life--say in round numbers 515-530. Fifteen incidents of this +period are recorded, which are found in the Lives as under-- + + LA LB LC VG + II. _The origin and birth of Ciaran; the + wizard's prophecies_ 1 1 1 2 + III. _How Ciaran raised the steed of Oengus + from death_ 2 2 2 3 + IV. _How Ciaran turned water into honey_ 3 3 3 4 + V. _How Ciaran was delivered from a + hound_ 6 9 4 5 + VI. _How Ciaran and his instructor conversed, + though distant from one another_ 4 - - 6 + VII. _Ciaran and the fox_ - - - 7 +VIII. _How Ciaran spoiled his mother's + dye-stuff_ - - - 8 + IX. _How Ciaran restored a calf which a + wolf had devoured_ 5 8 5 9 + X. _How Ciaran was delivered from + robbers_ 7 - 6 10 + XI. _How Ciaran gave a gift of cattle_ 8 - - - + XII. _How Ciaran gave a gift of a + plough-coulter_ 9 - - - +XIII. _How Ciaran gave a gift of an ox_ 10 - - - + XIV. _How Ciaran gave the king's cauldron + to beggars and was enslaved_ 11 - 7 11 + XV. _How Ciaran reproved his mother_ 13 - 9 - + XVI. _The breaking of the carriage-axle_ 14 - 10 - + + +The boyhood legend probably consisted originally of the five incidents +common to all, II-V, IX. It is noteworthy, however, that LB transfers +V, IX, to a position after the second phase of the Life. This is +possibly due to a misplaced leaf in the exemplar from which our copies +of LB are derived. X-XIII, variants on the theme of XIV, are probably +interpolations in LA, and VIII, a valuable fragment of folk-lore, is +an interpolation in VG. VI and VII are conflations of two varieties of +one incident, as is pointed out in the Annotations. These observations +will show how complex is the criticism of the Ciaran tradition. + +=B.= The second phase of the life is the Schooling of Ciaran at +Clonard; perhaps about 530-535, still using round numbers. This part +of the life is most fully told in VG; it is very fragmentary in all +the Latin Lives. There are thirteen incidents-- + + LA LB LC VG + XVII. _How Ciaran went with his cow to + the school of Findian_ 15 4 11 12 + XVIII. _The angels grind for Ciaran_ 16 - 12 13 + XIX. _Ciaran and the king's daughter_ 17 - - 14 + XX. _How Ciaran healed the lepers_ - - - 15 + XXI. _Ciaran and the stag_ - - - 16 + XXII. _The story of Ciaran's gospel_ 18 - - 17 + XXIII. _The blessing of Ciaran's food_ 19 - 8 - + XXIV. _The story of the mill and the + bailiff's daughter_ - 6 - 18 + XXV. _The story of Cluain_ - - - 19 + XXVI. _How Ciaran freed a woman from + servitude_ 20 5 - 21 + XXVII. _How Ciaran freed another woman + from servitude_ 21 - - 22 +XXVIII. _Anecdotes of Clonard_ - - - 20 + XXIX. _The parting of Ciaran and Findian_ - - - 23 + +=C.= The third phase may be called the Wanderings of Ciaran. From +Clonard he made his way to the monastery of Ninnedh on the island in +Loch Erne now called Inismacsaint (it is to be noted that VG knows +nothing of this visit). From Loch Erne he went to Aran, thence (after +a visit to Saint Senan on Scattery Island) to his brother's monastery +at Isel, a place not certainly identified. After this he removes +to Inis Aingin, now Hare Island in Loch Ree, which is his last +halting-place before reaching his goal at Clonmacnois. There are +twelve incidents. The first forms incident 13 of LC, which then breaks +off; this text therefore no longer requires a special column. The +wander-years end with 548, the year of the saint's arrival at +Clonmacnois. + + LA LB VG + XXX. _The adventure of the robbers of Loch + Erne_ -- 7 -- + XXXI. _How Ciaran floated a firebrand on the + lake_ -- 10 -- + XXXII. _Ciaran in Aran_ 22 11 24 + XXXIII. _How a prophecy was fulfilled_ 12 -- 25 + XXXIV. _How Ciaran visited Senan_ 23 12 26 + XXXV. _Ciaran in Isel_ 24 13 28 + XXXVI. _The removal of the lake_ 25 14 29 + XXXVII. _Ciaran departs from Isel_ 26 -- 30 +XXXVIII. _Ciaran in Inis Aingin_ 27 15 31 + XXXIX. _The coming of Oenna_ 28 16 32 + XL. _How Ciaran recovered his gospel_ 29 -- 33 + XLI. _How Ciaran went from Inis Aingin + to Clonmacnois_ 30 17 34 + +The difference of opinion as to the setting of incident XXXIII is to +be noted. Also noteworthy is the absence of any reference to a second +visit to Senan, though such is postulated in the lives of the latter +saint. + +=D.= The fourth phase covers the time--according to all our texts +a few months, according to other authorities some years--intervening +between the foundation of Clonmacnois and the death of Ciaran. The +traditions of LA and VG here run along the same lines; LB is curiously +diverse. There are in all twelve incidents, namely-- + + LA LB VG + XLII. _The foundation of the church_ 31 -- 35 + XLIII. _How Ciaran sent a cloak to Senan_ 32 -- 27 + XLIV. _Ciaran and the wine_ 34 18 36 + XLV. _The story of Crithir_ 33 -- 37 + XLVI. _How an insult to Ciaran was averted_ -- 19 -- + XLVII. _How Ciaran was saved from shame_ -- 20 -- +XLVIII. _How a man was saved from robbers_ -- 21 -- + XLIX. _The death of Ciaran_ 35 22 38 + L. _The visit of Coemgen_ 36 -- 39 + LI. _The earth of Ciaran's tomb delivers + Colum Cille from a whirlpool_ 37 23 -- + LII. _The envy of the saints_ -- -- 40 + LIII. _Panegyrics of Ciaran_ 38 24 41 + + * * * * * + + + + +THE FIRST LATIN LIFE OF SAINT CIARAN + +_Here beginneth the Life of Saint Kiaranus,[1] Abbot and Confessor._ + + +II. THE ORIGIN AND BIRTH OF CIARAN: THE WIZARD'S PROPHECIES + +1. The holy abbot Kyaranus sprang from the people of the Latronenses, +which are in the region of Midhe, that is, in the middle of Ireland. +His father, who was a cart-wright, was called Beonnadus; now the same +was a rich man; and he took him a wife by name Derercha, of whom he +begat five sons and three daughters. Of these there were four priests +and one deacon, who were born in this order, with these names--the +first Lucennus, the second Donanus, the third that holy abbot +Kyaranus, the fourth Odranus, the fifth Cronanus, who was the deacon. +Also the three daughters were named Lugbeg, and Raichbe, and Pata. +Lugbeg and Raichbe were two holy virgins; Pata, however, was at first +married, but afterwards she was a holy widow. Now inasmuch as the +wright Beonedus himself was grievously burdened by the imposts of +Ainmireach King of Temoria, he, eluding the pressure of the impost, +departed from his own region, that is from the coasts of Midhe, into +the territories of the Conactha. There he dwelt in the plain of Aei, +with the king Crimthanus; and there he begat Saint Kyaranus, whose +Life this is. + +Now his birth was prophesied by a wizard of the aforesaid king, who +said, before all the folk, "The son who is in the womb of the wife of +Beoedus the wright shall be had in honour before God and before men; +as the sun shineth in heaven so shall he himself by his holiness shine +in Ireland." Afterwards Saint Kyaranus was born in the province of the +Connachta, namely in the plain of Aei, in the stronghold called Raith +Crimthain; and he was baptized by a certain holy deacon who was called +Diarmaid in the Scotic [= Irish] tongue; but afterwards he was named +Iustus, for it was fitting that a "just one" should be baptized by +a "Iustus." And Saint Ciaran was reared with his parents in the +aforesaid place, and by all things the grace of God was manifested +within him. + + +III. HOW CIARAN RAISED THE STEED OF OENGUS FROM DEATH + +2. One day the best horse of Aengussius, son of the aforesaid King +Crimhthanus, died suddenly, and he was greatly distressed at the death +of his best horse. Now when in sorrow he had fallen asleep, in his +dreams a shining man appeared to him, saying to him, "Sorrow not +concerning thy horse, for among you there is a boykin [_puerulus_], +Saint Kiaranus son of Beoedus the wright, who by God's grace can +quicken thy horse. Let him pour water into the mouth of the horse, +with prayer, and upon its face, and forthwith it shall arise sound. +And do thou bestow a gift on the boy for the quickening of thy horse." +Now when Aengus son of the king was awakened out of sleep, he told +these words to his friends; and he himself came to Saint Kyaranus +and led him up to the place where the horse was lying dead. When the +dutiful boy Kyaranus poured water into the mouth and on the face of +the horse, it forthwith rose from death and stood whole before them +all. The son of the king bestowed that field, which was great and the +best, upon Saint Kiaranus in perpetuity. + + +IV. HOW CIARAN TURNED WATER INTO HONEY + +3. On another day the mother of Saint Kyaranus upbraided him, saying, +"The sensible other boys bring honey to their parents every day, from +the fields and the places where honey is found. But this our son, +weak and soft as he is, bringeth us no honey." The holy boy Kyaranus, +hearing this saying of his mother chiding him, made his way to a +spring hard by, and thence filled a vessel with water. When he blessed +it, honey of the best was made from the water, and he gave it to his +mother. But his parents, astonished at the miracle, sent that honey to +the deacon Iustus, who had baptized him, that he might himself see the +miracle wrought by God through the boy whom he baptized. When he had +heard and seen it, he gave thanks to Christ, and prayed for the boy. + + +VI. HOW CIARAN AND HIS INSTRUCTOR CONVERSED, THOUGH DISTANT FROM ONE +ANOTHER + +4. The holy boy Kyaranus, as he kept the flocks of his parents, was +wont to read the Psalms with Saint Diarmatus. But that teaching was +imparted in a manner to us most wondrous. For Saint Kiaranus was +keeping the flocks in the southern part of the plain of Aei, and Saint +Diarmatus was dwelling in the northern part of the same plain, and the +plain was of great extent between them. And thus, from afar off, they +would salute each the other at ease, with words, across the spaces of +the plain; and the elder would teach the boy from his cell across the +plain, and the boy would read, sitting upon a rock in the field. The +which rock is reverenced unto this day, as the Cross of Christ, called +by the name of Kyaranus, is placed upon it. Now thus by divine favour +were the holy ones wont to hear each the other, while others heard +them not. + + +IX. HOW CIARAN RESTORED A CALF WHICH A WOLF HAD DEVOURED + +5. On a day when Saint Kyaranus was keeping the herds, a cow gave +birth to a calf in his presence. Now in that hour the dutiful boy saw +a wretched wasted hungry wolf a-coming towards him, and God's servant +said to him, "Go, poor wretch, and devour that calf." Forthwith the +famished hound fell upon the calf and devoured it. But when the holy +herd-boy had come home with his herds, the cow, seeking her calf, was +making a loud outcry; and when Derercha, mother of Saint Kyaranus, saw +it, she said unto him, "Kyaranus, where is the calf of yonder cow? +Restore it, although it be from sea or from land. For thou has lost +it, and its mother's heart is sore vexed." When Saint Kyaranus heard +these words, he returned to the place where the calf was devoured, +and collected its bones into his breast; then returning, he laid them +before the cow as she lamented. Straightway, by divine mercy, by +reason of the holiness of the boy, the calf arose before them all, and +stood whole upon its feet, sporting with its mother. Then those who +stood by lifted up their voices in praise to God, blessing the boy. + + +V. HOW CIARAN WAS DELIVERED FROM A HOUND + +6. As the dutiful boy Kyaranus was going out to a homestead hard by, +certain worldly men, cruel and malignant, let loose a most savage +hound at him, so that it should devour him. When Saint Kyaranus saw +the fierce hound coming towards him, he appropriated a verse of the +Psalmist, saying, "Lord, deliver not the soul that trusteth in Thee +unto beasts." Now as the hound was rushing vehemently, by divine +favour it thrust its head into the ring-fastening of a calf; and tied +by the ring-fastening, it struck its head against the timber to which +the fastening was hanging, and thus it broke its head. Its head being +broken and the brains scattered, the dog expired. When they saw this +they feared greatly. + + +X. HOW CIARAN WAS DELIVERED FROM ROBBERS + +7. On another day certain robbers, coming from a foreign region, found +Saint Kiaranus alone, reading beside his herds; and they thought to +slay him and to reave his herds. But as they came toward him with that +intent, they were smitten with blindness, and could move neither hand +nor foot till they had wrought repentance, praying him for their +sight. Then the dutiful shepherd, seeing them turned from their +wickedness, prayed for them, and forthwith they were loosed and their +sight restored (_soluti sunt in lumine suo_). And they returned and +offered thanks, and told this to many. + + +XI. HOW CIARAN GAVE A GIFT OF CATTLE + +8. One day a certain poor man came to Saint Kyeranus, and begged of +him a cow. Then Saint Kieranus asked of his mother that a cow should +be given to the poor man; but his mother would not hearken unto him. +When Saint Kieranus saw this, he made the poor man accompany him out +of doors with the herds, and there he gave unto him a good cow with +her calf. Now the calf itself was between two kine, and both of them +had a care for it; and as the dutiful boy knew that the second cow +would be of no service without the calf, he gave them both, with their +calf, to the poor man. For these, on the following day, four kine were +gifted to Saint Kiaranus by other folk as an alms, and these he gave +to his mother as she was chiding him. Then he exhorted his mother in +reasonable manner, and she was thereafter in awe of him. + + +XII. HOW CIARAN GAVE A GIFT OF A PLOUGH-COULTER + +9. Saint Kiaranus on another day gave the coulter of his uncle Beoanus +to a certain poor man, for which likewise on another day he received +four coulters. For four smiths came from the steading called Cluain +Cruim, with four coulters, which they delivered for an alms to Saint +Kyaranus; and these the holy boy restored to him for his coulter. + + +XIII. HOW CIARAN GAVE A GIFT OF AN OX + +10. On another day Saint Kyaranus gave the ox of the same uncle to a +man who begged for it. And he said unto him, "Son, how shall I be able +to plough to-day, seeing that thou hast given mine ox to another?" To +him responded the holy boy, "Set thou to-day thy horse with the oxen +in the plough, and to-morrow thou shalt have oxen enough." Forthwith +the horse, set under the yoke with the oxen, in place of the ox that +had been given, became tame; and the whole day it ploughed properly +under the yoke, like an ox. On the following day four oxen were gifted +for an alms to Saint Kiaranus, and these he delivered to his uncle +instead of his ox. For men who heard and saw the great signs wrought +by Saint Kyaranus were wont to beg for his prayers, and to offer +oblations unto him. + + +XIV. HOW CIARAN GAVE THE KING'S CAULDRON TO BEGGARS, AND WAS ENSLAVED + +11. One day the father of Saint Kiaranus bore a royal vessel from +the house of King Furbithus, to keep it for some days. Now the king +treasured that vessel. But Saint Kiaranus delivered that vessel of the +king to certain poor men who asked an alms in Christ's name, as he +had nothing else. When the king heard this, his anger was kindled +mightily, and he commanded that Saint Kiaranus should be enslaved +to his service. And so for this cause was blessed Kiaranus led into +captivity, and was a slave in the house of King Furbithus. A task +chosen for its severity was laid upon him, namely, to turn the +quern-stone daily for making flour. But in wondrous wise Saint +Kiaranus used to sit and read beside the quern-stone, and the +quern-stone used to turn swiftly of itself, without the hand of man, +and to grind corn before all the folk. For the angels of God were +grinding for Saint Kyaranus, unseen of men. And after no long time a +certain man of the province of Mumenia, that is, of the people of the +Desi, who was called Hiernanus, stirred up by divine favour, came with +two most excellent vessels, like unto the vessel of that king, of the +same sort and the same use, and gifted them in alms to Saint Kiaranus. +When the king heard the miracle of the quern-stone, he accepted those +two vessels, and gave his liberty to Saint Kiaranus; for beforetime he +would not for anger accept a ransom for him. Thus was Saint Kiaranus +freed from the servitude of the king; and Saint Kiaranus blessed that +man with his tribe, by whom he himself obtained his liberty. + + +XXXIII. HOW A PROPHECY WAS FULFILLED + +12. On a certain day when Saint Kieranus was in the place called +Cluain Innsythe, he saw a ship floating on the river, and he saw a +hut on the bank of the river. Now there was a platter woven of twigs +within it, full of ears of corn, with fire underneath so that they +should be dried for grinding, as was the custom of the western people, +that is, of Britain and of Ireland. Saint Kyaranus said in prophecy, +secretly, to his companions, "Yonder ship which is on the waters shall +be burned to-day, and the hut which is on land shall be submerged." +As they disputed and wondered, he said, "Wait a little space, and ye +shall see it with your eyes." Forthwith that shiplet was raised from +the water on to the land, and placed in a shed that its leaks and +cracks might there be caulked. But a bonfire having been lit, the shed +was consumed, and the ship in its midst was likewise consumed. But +strong men, wrenching the hut out of the ground, cast it from the bank +into the river, and there it was submerged, as the servant of the +Lord prophesied. When they heard and saw such a prophecy of things +contrary, they gave glory to Christ who giveth such a gift unto his +servants. + + +XV. HOW CIARAN REPROVED HIS MOTHER + +13. On another day when Saint Kiaranus had come from the fields to +his home, men came meeting him. To them he said, "Whence have ye now +come?" They said, "We come now from the house of Beoedus the wright." +Said he to them, "Have ye gotten there fitting refreshment for +Christ's sake?" They said, "Nay; but we found there a hard woman who +would not for hospitality give us so much as a drink." When Saint +Kyaranus heard this, he blessed them, and came swiftly to his house, +and entering the house he found no one therein, for its inmates were +busied with their work out of doors. Then blessed Kyaranus, moved with +zeal for God, scattered all the food which he found in the house of +his parents; for[2] the milk he poured on the ground, the butter he +mixed with the sheep's dung, the bread he cast to the dogs, so that it +should be of service to no man. For he was showing that whatsoever was +not given to guests for Christ's name should rightly be devoted by +men to loss, lest such food should be eaten. After a little space his +mother came, and seeing her house thus turned upside-down, she felt +moved to raise an outcry; for she marvelled greatly at what had +befallen her house. When Saint Kiaranus had set forth the reason, she +became calm, and promised amendment; and many of those who heard were +rendered charitable. + + +XVI. THE BREAKING OF THE CARRIAGE-AXLE + +14. On another day when Saint Kyaranus was sitting in a carriage with +his father, the axle of the carriage broke in two in the middle of +the plain; and the father of the saint, with his attendants, was +distressed. Then Saint Kyeranus blessed the axle, and it was forthwith +made whole again as it had been before; and afterwards for the entire +day they travelled in the carriage safely. + + +XVII. HOW CIARAN WENT WITH HIS COW TO THE SCHOOL OF FINDIAN + +15. After this Saint Kyaranus wished to leave his parents and to go +forth to the school of Saint Finnianus, who was a wise man abounding +in all holiness; so that he might there read the Scriptures, with the +other saints of Ireland who were there. He asked of his parents that a +cow might be led with him to the school, for the sake of her milk to +sustain him; but his mother denied it, saying, "Others who are in that +school have no kine." Then having received the licence and blessing of +his parents--though his mother was grieved, for she wished to have him +always with herself--Saint Kyaranus went on his way. + +Coming to the cattle of his parents, he blessed a cow, and commanded +her in the name of the Lord to follow him. Forthwith that cow followed +him with her new-born calf; and wheresoever he would go the cow walked +after him, to the city of Cluayn Irayrd, which is in the boundary of +the Laginenses and Ui Neill. But the city itself lies in the territory +of Ui Neill. + +When Saint Kyeranus had come thither, he used to make a barrier in the +pastures between the cow and her calf with his rod; and by no means +did they ever dare to cross the tracks of the holy rod, nor used they +cross it; but the cow would lick her calf across the track of the rod, +and at the proper time they would come to their stall, with full store +of milk. + +That cow was of a dun colour, and was called _Odar Ciarain_, "Ciaran's +Dun." Her fame endures for ever in Ireland, for she used to have the +greatest store of milk, such as at this time could not be believed. +Her milk was daily divided among the school, and sufficed for many. +Her hide in like manner remains to this day honourably in the city +of Saint Kiaranus; for through it, by the grace of God, miracles are +wrought. This grace greater than all it has, as the holy ancients, +the disciples of Saint Kiaranus, have delivered unto us; that it is +revealed by divine inspiration that every man who shall have died upon +it shall possess eternal life with Christ. + + +XVIII. THE ANGELS GRIND FOR CIARAN + +16. Now in the school of the most holy master Finnianus there were +many saints of Ireland; to wit, two Saints Kiaranus, and two Saints +Brendanus, Columba, and many others; and each of them on his day would +grind with his own hands on the quern. But the angels of God used to +grind for Saint Kiaranus, as they did for him in his captivity. + + +XIX. CIARAN AND THE KING'S DAUGHTER + +17. The daughter of the King of Temoria was conducted to Saint +Finnianus that she might read the Psalms and the other Scriptures with +the saint of God, and should dedicate her virginity. And when she +promised of her own free will to preserve her virginity for Christ, +Father Finnianus said to Saint Kiaranus, "Son, let this virgin, +Christ's handmaid, daughter of an earthly king, read with thee in the +meanwhile, till such time as a cell of virgins shall be built for +her." Which duty Saint Kiaranus obediently accepted, and the virgin +read with him the Psalms and other lections. Now when holy Father +Finnianus was establishing that virgin and other holy virgins in a +cell, the blessed fathers questioned Saint Kiaranus as to her manners +and her virtue. To them Kiaranus said; "Verily, I know naught of her +virtues, of manners or of body; for God hath known that never have I +seen her face, nor aught of her save the lower part of her vesture, +when she was coming from her parents; nor have I held any converse +with her save only her reading." For she was wont to take her +refection, and to sleep, with a certain holy widow. And the virgin +spake the like testimony of Saint Kiaranus, and many were confirmed in +the true faith by other testimonies of them. + + +XXII. THE STORY OF CIARAN'S GOSPEL + +18. Saint Kiaranus was reading the gospel of Matthew with holy Father +Finnianus, along with others. And when he had come to the place where, +in the middle of the book, it is written "All things whatsoever ye +would that men should do unto you, so do ye unto them," Saint Kiaranus +said to Saint Finnianus, "Father, enough for me is this half of this +book which I have read, that I may fulfil it in deed; verily this one +sentence is enough for me to learn." Then one of the school said to +them all, "Henceforth a fitting name for Kiaranus is '_Leth-Matha_' +(Half-Matthew)." To him the holy elder Finnianus said, "Nay; a fitting +name for him is '_Leth n-Eirenn_' (Half-Ireland); for his parish shall +be extended through the middle of Ireland." This prophecy excited much +envy against Saint Kiaranus. + + +XXIII. THE BLESSING OF CIARAN'S FOOD + +19. On another day, when Saint Kiaranus was alone in his cell, he came +to table to take food; and wishing to partake after a blessing, he +said, "_Benedicite._" When he saw that no one answered "_Dominus_," he +rose from the table, tasting nothing that day. He did the like on the +following day, still rising from the table without food. On the third +day, after having thus fasted for three days, he came to table and +said, "_Benedicite_"; and lo, a voice from Heaven said unto him, "The +Lord bless thee, weary Kiaranus; now is thy prayer full-ripe. For it +is enough for a man, whenever he is alone, to bless his food in the +name of the Most High God, and then to partake." So Saint Kyaranus, +giving thanks, ate his bread on the third day. + + +XXVI. HOW CIARAN FREED A WOMAN FROM SERVITUDE + +20. One time he went to the King of Temoria, who was called Tuathal +Mael-gharbh, in that he was harsh, so that he should set free a woman +unjustly held in servitude with that king. The king released not the +woman to him. Then Saint Kiaranus blessed her, and bade her go with +him to her own people. So she forthwith rose out of the house of the +king, and made her way between crowds of men, and none of them saw her +till she came safe to her friends. Regarding this matter the king and +the others marvelled greatly at the wondrous acts of God. + + +XXVII. HOW CIARAN FREED ANOTHER WOMAN FROM SERVITUDE + +21. On another occasion Saint Kyaranus entered the region of a certain +lord of the Connachta, that in like manner he should demand from him a +certain woman who was in unjust servitude to him. As holy Ciaran was +sitting there, lo, three men came with three gifts as an alms to +him; namely, one gifted to him a cow, another a robe, and a third a +frying-pan; and these three gifts did Ciaran straightway give to the +poor who were begging of him in the presence of the lord. Now in that +hour in lieu of these gifts he received others yet greater in the +presence of the lord; to wit, for the frying-pan a cooking-pot of +three measures, and for the one robe twelve robes, and for the one cow +twelve kine, were gifted to him by others. Which things Saint Kiaranus +sent to other holy men living hard by. Seeing all these things, that +lord graciously gave the woman free to Saint Kiaranus, and she went +forth to her own people, rejoicing and giving thanks. + + +XXXII. CIARAN IN ARAN + +22. After these things Saint Kiaranus made his way to an island by +name Ara, which is in the ocean westward beyond Ireland a certain +space. And that same island is ever peopled from Ireland,[3] and in it +dwell a multitude of holy men, and countless saints lie there unknown +to all save only to God Omnipotent. Now for many days did Saint +Kyranus dwell in hard service, under the most holy Abbot Henna, and +great miracles were manifested by him, and works of holiness are +still there related. Now when Saint Kiaranus was there, he saw this +marvellous vision--a like vision Saint Enna also saw--to wit, a great +and fruitful tree on the bank of the river Synna in the middle of +Ireland, whose shadow was protecting Ireland on every side; and its +branches were flowing beyond Ireland into the sea. On the following +day Saint Kiaranus related that vision to Saint Enna, which holy +Father Enna forthwith interpreted, saying; "That fruitful tree which +thou hast seen, and which I likewise have seen, thou art it, my +son, who shalt be great before God and man. Thine honour shall fill +Ireland, and the helpful shade[4] of thy dutifulness and grace shall +protect her from demons, plagues, and perils, and thy fruit shall be +for a profit to many far and wide. Therefore at the decree of God go +thou without delay to the place wherein thy resurrection shall be, +which shall be shown thee of God, so that thou mayest be for a profit +to many." And there Saint Kiaranus was consecrated priest; and +afterwards, at the command of holy Father Enna, and with the prayer +and benediction of him and of all the saints that were in the island +of Ara, Saint Kiaranus came to Ireland. + + +XXXIV. HOW CIARAN VISITED SENAN + +23. One day when Saint Ciaran was making a journey, there met him a +poor man in the way, who begged of him something in alms; and holy +Ciaran gave him his cloak, and he himself went on afterwards in his +under-garment only. His journey led him to the island of Cathi which +is in the entrance of the ocean to the west, in the estuary of +Luimnech between the territories of Kiarraighe and of Corco Baiscind: +wherein was the most holy senior Senanus, who first dwelt in that +island. For a venomous and most hurtful monster had alone possessed +that island from ancient times, which holy Senanus, by the power of +God, had driven far from thence unto a certain lake; and to-day there +is a shining and holy settlement in that island, in honour of Saint +Senanus. Now when Saint Kiaranus was approaching that island of Cathi, +Saint Senanus foresaw in the spirit his coming and his nakedness: and +he sent a ship to bear him to the island, while he himself, taking +a cloak secretly in his hands, went out to meet him at the island's +harbour. Now when most blessed Senanus saw Saint Kyaranus coming to +him, in an under-garment, he chid him sportively, saying, "Is it not +shame that a presbyter should walk in a sole under-garment, without a +cowl?" To him, Saint Kiaranus, smiling, said, "This my nakedness shall +soon receive its alleviation, for there is a cloak for me under the +vesture of mine elder Senanus." And Saint Kiaranus remained for +some days with Saint Senanus, they passing the time in the divine +mysteries; and they made a pact and a brotherhood between them, and +thereafter Saint Kiaranus with the kiss of peace went his way. + + +XXXV. CIARAN IN ISEL + +24. Now when blessed Kiaranus came from Saint Senanus, he went out to +his brethren Luchennus and Odranus, who were living in a _cella_ which +is called Yseal, that is "the lowest place"; and he lived with them +for a time. And his brethren made Saint Kiaranus their almoner and +guest-master: but Luchennus, who was the eldest, was the abbot of +that place, and Odranus was the prior. Once, when Saint Kiaranus was +reading out of doors in a field facing the sun, he suddenly espied +weary guests entering the guest-house; and rising quickly, he forgot +his book, and left it out of doors open till the following day. As he +himself was settling the guests in the house, washing their feet and +diligently ministering to them, the night fell. In that very night +there was a great rain, but by the favour of God the open book was +found perfectly dry; for not a drop of rain had touched it, although +the whole ground was wet around it. For this did Saint Kiaranus with +his brethren render praises to Christ. + + +XXXVI. THE REMOVAL OF THE LAKE + +25. Near that place of Saint Kiaranus there was an island in a +lake, on which a certain lord was dwelling in his fortress with his +followers; and the noise of their uproar was hindering the prayers of +the holy men in their _cella_. When Saint Kyeranus saw this, he went +out to the shore of the lake, and prayed there to the Lord, that He +would give them somewhat of relief from that island. On the following +night that island, with its lake, was removed by the divine power, far +away to another place, where the noise of the mob of that island could +not reach the saints of God. And unto this day there is to be seen the +place of the lake, where it had been before, some of it sandy, some of +it marshy, as a sign of the act of power. + + +XXXVII. CIARAN DEPARTS FROM ISEL + +26. On a certain day when Ciaran was busied out of doors in a field, a +poor man came to him, asking that an alms should be given him. In +that hour a chariot with two horses was gifted to Saint Kiaranus by +a certain lord, namely the son of Crimthannus; which horses with the +chariot Saint Kiaranus gave to that poor man. + +Then, since the brethren of Saint Kiaranus could not endure the +greatness of his charity, for every day he was dividing their +substance among the poor, they said unto him, "Brother, depart from +us; we cannot now be along with thee in one place, and preserve and +nourish our brethren for God, for thine excess of charity." To whom +holy Kiaranus answered: "If therefore I had remained in this place, it +would not have been 'Ysseal,' that is, 'lowest,' that is, not small; +but high, that is, great and honourable."[5] With these words, holy +Kiaranus gave a blessing to his brethren, and taking his book-satchels +with his books on his shoulders, he went thence on his way. + +When he had gone some little distance from the place, there met him +in the way a stag awaiting him with utmost gentleness. Saint Kiaranus +placed his book-satchels upon him, and wheresoever the stag would go, +Saint Kieranus followed him. The stag came to Loch Rii which is in the +east of Connachta; he stood over against Inis Angin, which is in that +lake. Thereby Saint Kyaranus understood that the Lord had called him +to that island, and dismissing the stag with a blessing he entered +that island and dwelt there. + + +XXXVIII. CIARAN IN INIS AINGHIN + +27. Now when the fame of his holiness was noised abroad, from far and +wide and from every quarter good men came together to him, and Saint +Kiaranus made them his monks. And many alms, in respect of various +matters, would be given to Saint Kiaranus and to his people by the +Faithful. But a certain presbyter, by name Daniel, who owned Inis +Angin, inspired by the devil's envy, set about expelling Saint +Kyaranus with his followers by force from the island. But Saint +Kiaranus, wishing to benefit his persecutor, sent him by faithful +messengers a royal gift which had been given him in alms, namely a +golden _antilum_, well adorned. When the presbyter saw it, at first he +refused to accept it; but afterwards, on the persuasion of trustworthy +men, he received it gratefully. And presbyter Daniel, filled with the +grace of God, came and gifted Inis Angin which was in his possession, +to God and to Saint Kiaranus for ever. + + +XXXIX. THE COMING OF OENNA + +28. On another day when Saint Kiaranus was in that island Angin, he +heard the voice of a man in the port wishing to enter the island; and +he said to his brethren, "Go ye, my brethren, and lead me hither him +who is to be your abbot after me." So the brethren, voyaging quickly, +found an unconsecrated youth in the port, whom despising they left +there. Coming back, they said unto Saint Kiaranus, "We found no man +there save an unconsecrated youth, who wandered as a fugitive in the +woods; he it is who calleth in the port. Far removed from abbotship +is _his_ rudeness!" To these Saint Kiaranus said: "Voyage ye without +delay and bring him with speed; for the Lord having revealed it to me, +by his voice I have recognised that he shall be your abbot after me." +When the brethren heard this, they forthwith led him in, and Saint +Kiaranus tonsured him, and he read diligently with him, and was filled +from day to day with the grace of God; and after the most blessed +Kiaranus, he was the holy abbot. For he is the blessed Aengus, son of +Luigse. + + +XL. HOW CIARAN RECOVERED HIS GOSPEL + +29. The gospel-book of Saint Kieranus fell into the lake from the hand +of one of the brethren, who held it carelessly when voyaging. For a +long time it was therein, under the water, and was not found. But on +a certain day, in summer, the kine entered the lake to refresh +themselves in the waters, for the greatness of the heat; and when the +kine had returned from the lake, the binding of the leather satchel +containing the gospel-book caught about the hoof of a cow, and so the +cow dragged the book-satchel on her hoof as she came to land. And the +gospel-book was found in the rotten leather satchel, perfectly dry +and clean, without any moisture, as though it had been preserved in a +book-case. Saint Kiaranus with his followers were rejoiced thereat. + + +XLI. HOW CIARAN WENT FROM INIS AINGIN TO CLONMACNOIS + +30. After this a certain man of Mumonia, to wit of the people of Corco +Baiscind, by name Donnanus, came to Saint Ciaran as he sojourned in +Inis Angin. To him one day Saint Kiaranus said, "What seekest thou, +father, in these coasts?" Saint Donnanus answered, "Lord, I seek a +place wherein to sojourn, where I may serve Christ in pilgrimage." +Saint Kiaranus said to him, "Sojourn, father, in this place; for +I shall go to some other place, for I know that here is not my +resurrection." + +Then Saint Kyaranus granted Inis Angin with its furniture to Saint +Donnanus, and came to a place which is called Ard Mantain, near the +river Sinna; but being unwilling to remain in that place, he said: "I +will not live in this place: for here shall be great abundance of the +things of this life, and earthly joy; and hardly could the souls of my +disciples attain to heaven, were I to have dwelt here, for this place +belongs to the men of this world." + +Thereafter Saint Kiaranus left that place, and came to a place which +once was called Typrait, but now is called Cluain meic Nois. And +coming to this place he said: "Here will I live: for many souls shall +go forth in this place to the kingdom of God, and in this place shall +be my resurrection." + +Then most blessed Kiaranus with his followers dwelt, and began to +found a great monastery there. And many from all sides used to come to +him, and his parish was extended over a great circuit; and the name of +Saint Kiaranus was much renowned over all Ireland. And a shining and +holy settlement, the name of which is Cluain meic Nois, grew up in +that place in honour of Saint Kiaranus; it is in the western border +of the land of Ui Neill, on the eastern bank of the river Synna, over +against the province of the Connachta. Therein are the kings or the +lords of Ui Neill and of the Connachta buried, along with Saint +Kiaranus. For the river Synna, which is very rich in various fish, +divides the regions of Niall, that is, of Midhe, and the province of +the Connachta. + + +XLII. THE FOUNDATION OF THE CHURCH + +31. And when Saint Kiaranus would place with his own hands a +corner-post in the first building of that settlement, a certain wizard +said to him: "This hour is not good for beginning; for the sign of +this hour is contrary to beginnings of building." Then Saint Kiaranus +himself set the post in the corner of the house, saying, "Thou wizard, +against thy sign I fix this post in the ground; for I care naught for +the art of wizards, but in the name of my Lord, Jesus Christ, do I all +my works." For this the wizard and his followers uttered commendation, +marvelling at the faith of Saint Ciaran in his God. + + +XLIII. HOW CIARAN SENT A CLOAK TO SENAN + +32. Now when Saint Kiaranus had been in his settlement of Cluain meic +Nois, an excellent cloak was gifted to him in alms by a certain man. +Saint Kyaranus was minded to send it to the aforesaid holy elder +Senanus, who dwelt in the island of Cathi; but he was not able +immediately to find a messenger, because the way from the settlement +of Saint Kiaranus of Cluain meic Nois, which is in the middle of +Ireland, to the island of Cathi, situate at the entrance of the ocean, +was long and rough and difficult, and crossed borders of different +kingdoms. Then at the command of Saint Kiaranus, the cloak was placed +on the river Synna, and was sent alone with the river, and it came dry +over the waters to the island of Cathi; and no one saw it while it +travelled thither. The Synna flows from the settlement of Cluain meic +Nois to the estuary of Luimnech, in which the island of Cathi stands. + +And Saint Senanus, filled with the spirit of prophecy, said to his +brethren, "Go ye to the shore of the sea, and bring to us with honour +the guest there seated, the gift of a man of God." And the brethren, +asking no questions, made their way to the sea, and found there the +cloak, perfectly dry, for it was untouched by the waters. And the holy +elder Senanus accepting it, gave thanks to God; and the cloak was in +honourable keeping with Saint Senanus, as though it were a sacred +diadem. + + +XLV. THE STORY OF CRITHIR + +33. A certain boy of the company of holy Kiaranus, called Crithir of +Cluain (a boy of great wit, but hurtful and wanton) fled from Saint +Kiaranus to the settlement of Saigyr, in the northern border of +Mumonia, that is, the land of Hele, to the other Kiaranus, the most +holy aged bishop. And that boy, sojourning for some days with the holy +bishop, after his devilish manner took the drink of the brethren, and +poured it over the fire; extinguishing thus the consecrated fire. Now +Saint Kiaranus the elder would have no other fire in his monastery +save the consecrated fire, maintained without being extinguished from +Easter to Easter. When Saint Kiaranus the elder heard what the boy +Crithir did, it greatly displeased him, and he said, "Let him be +chastened for this of God in this life." When he heard that Saint +Kiaranus the elder was angry with him, he went out from the settlement +of Saigyr, and when he was gone a short space from the settlement, +wolves met him and killed him; yet they did not touch his body after +he was dead, after the likeness of that prophet who was killed by the +lion. + +Now when Saint Kiaranus the younger heard that his boy had been with +Kiaranus the elder, he went to him; and on the day when the aforesaid +things took place, he came to the settlement of Saigyr and was +received with fitting honour by the holy bishop Kiaranus the elder. +And the holy abbot Kiaranus the younger said to the holy bishop +Kiaranus, "Restore to me, holy father, my disciple alive, who hath +been slain while with thee." To him Saint Keranus the elder said, +"First needs must your feet be washed, but we have no fire in the +monastery, to warm the water for you; and ye know that it is because +your disciple quenched our sacred fire. Wherefore beseech for us +consecrated fire from God." Then the holy abbot Kieranus the younger, +son of the wright, stretched his hands in prayer to God, and +straightway fire from heaven came into his breast, and thence was the +hearth kindled in the monastery. + +But the holy bishop Kiaranus the elder prayed to God for that youth +slain by wolves, and straightway he arose sound from a cruel death, +with the scars of the wolf-bites visible upon him. And blessing them +all, he took food and drink with the saints, and afterwards he lived +many days. + +Then the two Saints Kiaranus made a compact and brotherhood in heaven +and in earth between their successors; and they said that should any +wish to name or to beg aught for one of them, he should name them both +and ask, for they would hear him. + +After this the holy abbot Kiaranus the younger said to the bishop, +Kiaranus the elder, "In thy place, father, shall remain honour and +abundance of riches." To him said the holy bishop, Kiaranus the elder, +"Also in thy place, dearest son, shall last the strength of religion +and of wisdom, unto the end of the world." When these things were +said, having received the kiss of peace and blessing of the most holy +bishop, Kiaranus the elder, Saint Kiaranus the younger with his own +people and with the aforesaid youth Crithir returned to his settlement +of Cluain meic Nois. + + +XLIV. CIARAN AND THE WINE + +34. On a certain day when the brethren of Saint Kiaranus were at work +in the harvest, enduring thirst from the heat of the sun, they sent +word that cold water should be brought to them. Saint Kiaranus +answered them by a messenger, "Choose ye, my brethren, whether ye will +drink to quench your thirst for necessity, or will endure in thirst +till the evening, that through your labour to-day in thirst and in +sweat there may be abundance for the brethren who are to be in this +place hereafter; and you yourselves will not fail of reward from +God in heaven." The brethren answered, "We choose that there be a +sufficiency for our successors, and we to have the reward of our +patience and of our thirst in heaven." So the brethren worked that day +athirst, rejoicing, though the sun was hot. + +But when evening was come, the brethren returned home, and Saint +Kiaranus wished to satisfy them, and to refresh them charitably. And +trusting in the Lord, he blessed a great vessel full of water; and +immediately under his hands wine of most excellent quality appeared in +the vessel. And bringing drinking-cups, he commanded the brethren to +refresh their bodies well, with sobriety, rendering thanks to Christ +for his gifts. + +This is the Last Supper of Saint Ciaran with his brethren in his life, +he himself ministering unto them; for he lived thereafter but few +days. And that supper was most generous, excelling all the suppers +that were made in the monastery of Saint Kiaranus, as is proved thus-- + +For after a long time, when Saint Columba with his followers had come +to Ireland from the island of Hia, a great feast was prepared for them +in the monastery of Saint Kiaranus in his settlement of Cluain; and +when they had come to the religious house of Saint Kiaranus, they were +received with great joy and love, and were refreshed most bounteously +with that repast; and the fame of that supper went over the whole +settlement and its suburbs, far and wide. + +When, in the house of the holy elders, who had a little cell apart in +the monastery of Saint Kiaranus, certain persons said in ignorance +that never in that place had such a feast been made, nor would be in +the future, one, who had been a boy when Saint Kiaranus lived there, +answered: "Ye know not whereat ye wonder: for the feast which Saint +Kiaranus our patron made, of water turned to wine, for his brethren +athirst after harvesting, was far better than this feast. And that ye +may know this, and may believe that it is true, come and perceive the +odour of my finger with which I drew of that wine for the brethren. +For my thumb touched the liquor through the mouth of the cup in which +the wine was drawn; and lo, even yet its odour remains thereupon." +Then they all drew near, and being sated with the pleasant and sweet +odour of that holy elder, they cried aloud saying, "Truly much better +was that feast whose odour remains on a finger most sweet for so long +a time." And they blessed Saint Kiaranus, giving praises to God. + +And in those days, in which the brethren of Saint Kiaranus were sowing +their crops, there came merchants with wine of the Gauls to Saint +Kiaranus, and they filled a huge vessel, the _solitana_ of the +brethren, from that wine, which Saint Kiaranus gave to his brethren +with his benediction. + + +XLIX. THE DEATH OF CIARAN + +35. Our most holy patron Kiaranus lived but for one year in his +settlement of Cluain. When he knew that the day of his death was +approaching, he prophesied, deploring the subsequent evils that would +come to pass in his place after him; and he said that their life would +be short. Then the brethren said unto him, "What then shall we do in +the time of those evils? Shall we abide here beside thy relics, or +shall we go to other places?" To them Saint Kiaranus said, "Haste ye +to other quiet places, and leave my relics here like the dry bones of +a stag on a mountain. For it is better for you to be with my spirit in +heaven than beside my bones on earth, and stumbling withal." + +Saint Kiaranus used greatly to crucify his body, and we write here an +example of this. He ever had a stone pillow beneath his head, which +till to-day remains in the monastery of Saint Kiaranus, and is +reverenced by every one. Moreover, when he was growing weak, he would +not have the stone removed from him, but commanded it to be placed to +his shoulders, that he should have affliction even to the end, for the +sake of an everlasting reward in heaven. + +Now when the hour of his departure was approaching, he commanded that +he should be carried outside, out of the house; and looking up into +heaven, he said, "Hard is that way,[6] and this needs must be." To +him the brethren said, "We know that nothing is difficult for thee, +father; but we unhappy ones must greatly fear this hour." + +And being carried back into the house, he raised his hand and blessed +his people and clerks; and having received the Lord's Sacrifice, +on the fifth of the ides of September he gave up the ghost, in the +thirty-third year of his age. And lo, angels filled the way between +heaven and earth, rejoicing to meet Saint Kiaranus. + + +L. THE VISIT OF COEMGEN + +36. And on the third night after the death of Saint Kiaranus, the most +holy abbot Coemhgenus came from the province of the Lagenians to +the burial of Saint Kiaranus; and Saint Kiaranus spake with Saint +Coemhgenus and they exchanged their vesture, and they made a perpetual +brotherhood between themselves and their followers. This is related +faithfully and at length in the Life of Coemhgenus himself. + + +LI. THE EARTH OF CIARAN'S TOMB DELIVERS COLUM CILLE FROM A WHIRLPOOL + +37. Saint Columba, on hearing of the death of Saint Kiaranus, said, +"Blessed be God, Who hath called to Himself most holy Kiaranus from +this life in his youth. For had he lived to old age, there would have +been envy of many against him, for he would have had a firm hold on +the parish of all Ireland." + +Saint Columba made a hymn to Saint Kiaranus; and when he set it forth +in the settlement of Cluain, the successor of Saint Kiaranus said unto +him, "Shining and worthy of praise is this hymn; what reward then, +father, shall be rendered unto thee?" Saint Columba answered: "Give me +my hands full of the earth of the grave of your holy father Kiaranus; +for I wish for and desire that, more than for pure gold and precious +gems." And Saint Columba receiving earth from the grave of Saint +Kiaranus, made his way to his own island of Hya. + +When Saint Columba was voyaging on the sea, there arose a storm in the +sea, and the ship was thrust towards the whirlpool which is in the +Scotic tongue called Cori Bracayn, in which is a sea-whirlpool most +dangerous, wherein if ships enter they come not out. And the whirlpool +beginning to draw the ship towards itself, blessed Columba cast part +of the earth of Saint Kiaranus into the sea. Most wondrous to relate, +immediately the storm of the air, the movement of the waves, and the +swirl of the whirlpool all ceased, till the ship had long escaped from +it. Then Saint Columba, giving thanks to God, said to his followers, +"Ye see, brethren, how much favour hath the earth of most blessed +Kiaranus brought us." + + +LIII. A PANEGYRIC OF CIARAN + +38. Most blessed Kiaranus living among men passed a life as of an +angel, for the grace of the Holy Spirit burned in his face before the +eyes of men. Who could expound his earthly converse? For he was young +in age and in body, yet a most holy senior in mind and in manners, +in humility, in gentleness, in charity, in daily labours, in nightly +vigils, and in other divine works. + +For now liveth he in rest without labour, in age without senility, in +health without sorrow, in joy without grief, in peace without a foe, +in wealth without poverty, in endless day without night, in the +eternal kingdom without end, before the throne of Christ, Who with +the Father and the Holy Spirit liveth and reigneth unto ages of ages. +Amen. + +_Here endeth the life of Saint Ciaran, Abbot of Cluain meic Nois._ + + +[Footnote 1: The inconsistencies in the spelling of the various proper +names in this translation follow those in the original documents.] + +[Footnote 2: The MS. reads _lac iam... effudit_. For _iam_ we should +probably read _enim_. A similar correction is made in Sec. 38.] + +[Footnote 3: _Ipsa insula semper ab Hybernia habitatur._ The sense of +this passage is not clear: it may be corrupt.] + +[Footnote 4: Lit.: "the shadow of the aid of thy dutifulness."] + +[Footnote 5: This sentence reads very awkwardly, owing to the +incorporation of two originally interlined glosses. Reference to the +MS. enables us to isolate these. The sentence there runs thus: "Si +ergo in isto loco mansissem non Ysseal .i. imus esset id est non +paruus sed altus .i. magnus et honorabilis." Here _id est_ occurs +three times, once in full, and twice represented by the common +contraction .i., which is universally used in MSS. of Irish origin for +the introduction of a gloss. If we write the sentence as below, +we shall see the significance of the different ways in which the +expression is written, and by expunging the glosses can make the +sentence less clumsy and more intelligible + + _.i. imus_ +--"Si ... mansissem, non Ysseal esset, id est non paruus; sed +_.i. magnus et honorabilis_ altus."] + +[Footnote 6: Correcting the _vita_ of the MS. to _via_, in conformity +with VG.] + + * * * * * + + + + +THE SECOND LATIN LIFE OF SAINT CIARAN + + +II. THE ORIGIN AND BIRTH OF CIARAN + +1. A glorious man; and an abbot in life most holy, Queranus, was born +of a father Boecius, of a mother Darercha. This man drew his origin +from the northern part of Ireland, that is, he was of the Aradenses by +race. Now he was so illuminated by divine grace from his boyhood, that +it was clearly apparent of what manner he was destined to be. For he +was as a burning lamp in extraordinary charity, so as to show not only +the warmth of a pious heart and devotion in relieving the necessity +of men, but also an unwearied sympathy for the needs of irrational +animals. And because such a lamp should not be hidden under a bushel, +so from his boyhood he began to sparkle with the marvels of miracles. + + +III. HOW CIARAN RAISED THE STEED OF OENGUS FROM DEATH + +2. For when the horse of the son of the king of that territory +perished with a sudden death, and the young man was much grieved at +its fall, there appeared to him in dreams a man of venerable and +shining countenance, who forbade him to be grieved for the death of +the horse, saying unto him, "Call," said he, "the holy boy Keranus, +and let him pour water into the mouth of thy horse, and sprinkle its +forehead, and it shall revive. And thou shalt endow him with due +reward for its resurrection." + +When the king's son had wakened from sleep, he sent for the boy +Keranus that he should come to him; who, when he made his presence +known, and heard the dream throughout, according to what the angel +taught him, sprinkled the horse with holy water and raised it from +death. When this great miracle was seen, the king of that territory +made over to Saint Keranus a fertile and spacious field in honour of +Omnipotent God, in Whose Name his horse was resurrected. + + +IV. HOW CIARAN TURNED WATER INTO HONEY + +3. Moreover it fell out on a certain day that the mother of Keranus +himself found fault with him, for that he did not bring wild honey +such as the other boys were wont to carry to their parents. When the +beloved of God and men heard this, he raised his thoughts to the Boy +who was subject to His parents, and blessed water, brought from a +neighbouring spring, in His Name who is able to draw honey from the +rock, and oil from the hardest stone; and presently that water is +changed, with the help of God, into the sweetest honey, and so it is +brought to his mother. This honey his parents sent to Saint Dermicius +the deacon, surnamed Iustus, who baptized him. + + +XVII. HOW CIARAN WENT WITH HIS COW TO THE SCHOOL OF FINDIAN + +4. Now when the rudiments of letters had been read [with him] by the +saint aforesaid, he proposed to go to the blessed abbey of Cluayn +Hirard for instruction. And as he wished to fulfil in deed what he had +begun to conceive of in his mind, he asked a cow of his parents for +his sustenance. But when his mother would not grant his petition, the +Heavenly Father, Who loveth those whom He regardeth as a mother her +son, did not tarry to fulfil the desire of his beloved. For a milch +cow, together with her calf, followed him as though she had been +driven after him by her herdsman. + +When he had come to the sacred college of Saint Fynnianus, they all +had no small joy at his arrival. But the cow, which had followed him, +was pastured along with her calf, nor did it [the calf] attempt +to touch the udders of its mother without permission. Keranus so +separated and divided its pastures, that the mother would only lick +the calf, and would not offer to suckle it. Now the milk of that cow +was rich in such abundance that, divided daily, it would supply a +sufficiency of provision for twelve men. + +But the holy youth Keranus, deeply occupied with the sacred Scripture, +shone in holiness and wisdom among his fellow-students as a brilliant +star among the other stars. For he was filled with the fragrance of +perfect charity, with moral worth, with holiness of life, and with +sweetness of humility, gracious, honourable, and admirable to present +and to absent. + + +XXVI. HOW CIARAN FREED A WOMAN FROM SERVITUDE + +5. One day he made his way to a king, Tuathlus by name, to intercede +for the liberation of a certain bond-maid. When he besought the king +fervently for her, and _he_ rejected the prayers of the servant of God +as though they were ravings, he thought out a new method of liberating +her, and determined that he himself should serve the king in her +place. Now when he was coming to the house in which the girl was +grinding, the doors which were shut opened to him. Entering, he showed +himself a second Bishop Paulinus to her. Without delay the king +freed her, and further presented his vesture to the servant of God. +Receiving this, he forthwith distributed it to the poor. + + +XXIV. THE STORY OF THE MILL AND THE BAILIFF'S DAUGHTER _(abstract +only)_ + +6. It fell out one night that the eminent doctor Finnianus sent him +with grain of wheat to the mill. Now a certain kingling who lived +near, learning that one of the disciples of the man of God had come +thither, sent him flesh and ale by a servant. When they had presented +the gift of such a man, he answered, "That it may be common," said he, +"to the brethren, cast it all on the surface of the mill." When the +messenger had done this, it was all turned into wheat. When he heard +this, the king gave him the steading in which he was dwelling, with +all his goods, in perpetuity: but Keranus made it over to his master, +for a monastery was afterwards erected there. But the bread made +of that grain tasted to the brethren like flesh and ale, and so it +refreshed them. + + +XXX. THE ADVENTURE OF THE ROBBERS OF LOCH ERNE + +7. Now when a space of time had passed, the licence and benediction of +his master having been obtained, he made his way to Saint Nynnidus who +was dwelling in a wood _(sic)_ of Loch Erny. Now when he had arrived +he was received with great joy and unfeigned love. As he was daily +becoming perfect in the discipline of manners and of virtue, on a +certain day, as one truly obedient, he went forth to the groves hard +by with brethren to cut timber. For it was a custom in that sacred +college, that three monks, with an elder, always went out in +prescribed order to transport timber. As the others were cutting wood, +he by himself, as was his wont, was intent on prayer to God. Meanwhile +certain wicked robbers, ferried over in a boat to that island, fell +upon the aforesaid brethren and slew them, and bore away their heads. +But Keranus, not hearing the sound of his companions hacking, was +surprised, and in wonder he hurried to the place where he had left +them labouring. When he saw what had been done to the brethren he +heaved heavy sighs and was deeply grieved; and he followed the +murderers by their track, and found them in the harbour, sweating to +carry their boat in the harbour to the water, but unable to do so. For +God so fastened their skiff to the land that by no means could they +remove it. So being unable to resist the will of the All-Powerful, +they beseech as suppliants pardon of the man of God, then present. +Mindful of his Master as He prayed for the Jews who were crucifying +Him, he, a holy one, poured forth prayers for them, unworthy as they +were, to the Fount of Piety; and strengthened by the virtue of his +prayer, they were able to convey their boat quite easily to the water. +In payment for this benefit he obtained from the robbers the heads of +his brethren. When he had received these, he made his way back to the +place where their bodies had been lying, and fervently asked of God +to show forth His omnipotence in the resuscitation of His servants in +this life. Wondrous is what I relate, but in the truth of fact most +manifest. He fitted the heads to the bodies, and recalled them to life +by the virtue of the holy prayer--nay, rather, what is more correct, +he obtained their recall. These, thus marvellously resuscitated, bore +timber back to the monastery. But so long as they lived they bore the +scars of the wounds on their necks. + + +IX. HOW CIARAN RESTORED A CALF WHICH A WOLF HAD DEVOURED + +8. At another time when he was keeping the herds of his parents in +a certain place, a cow gave birth to a calf in his presence. But a +[hound], altogether wasted with leanness, came, desiring to fill [his +belly] with whatso falleth from the body of the mother with the calf, +and stood before the dutiful shepherd. To which he said, "Eat, +poor wretch, yonder calf, for great is thy need of it." The hound, +fulfilling the commands of Queranus, devoured the calf down to the +bones. But as Queranus returned with the kine to the house, that one, +recalling her calf to memory, was running hither and thither, lowing; +and the mother of Queranus, recognising the cause of the lowing, said +with indignation to the boy, "Quiranus, restore the calf, though it be +burnt with fire or drowned with water." But he, obeying his mother's +commands, making his way to the place where the calf had been +devoured, collected its bones and resuscitated the calf. + + +V. HOW CIARAN WAS DELIVERED FROM A HOUND + +9. At a certain time, when he was passing along a road, certain men +spurred by a malignant spirit incited a most savage dog to do him a +hurt. But Queranus, trusting in his Lord, fortified himself with the +shield of devout prayer, and said, "Deliver not to beasts the souls of +them that trust in Thee, O Lord": and soon that dog died. + + +XXXI. HOW CIARAN FLOATED A FIREBRAND ON THE LAKE + +10. At another time when he was left alone in that island, he heard a +poor man in the harbour asking that fire be given to him. For it +was now the time of cold: but he had no boat whereby to satisfy the +petition of the poor man, though much he desired to do so. And because +charity suffereth all things, he cast a burning firebrand into the +lake, and the heat of love that sent it prevailing over the waters, it +came to the poor man. + + +XXXII. CIARAN IN ARAN + +11. Now when the man of God had spent a certain time there, with the +licence of Nynnidus he hastened to Saint Endeus, abbot in Ara; who +was filled with no small joy at his coming. Now on a certain night he +dreamed that he had seen beside the bank of the great river Synan a +great leafy and fruitful tree which over-shadowed all Ireland. Which +dream he related to blessed Endeus on the following day. But Endeus +himself bore witness that he had seen the same vision that night, +which vision Endeus interpreted: "The tree," he said, "thou art it, +who shalt be great before God and men, and honourable throughout all +Ireland; because she is protected from demons and from other perils +by the shadow of thy help and grace, as under the shadow of a +health-giving tree. Many near and far shall the fruit of thy works +advantage. Wherefore according to the decree of God who revealeth +secrets, depart to the place that hath been shown thee before, and +there abide, according to the grace given thee of God." Comforted by +the interpretation of this vision, in true obedience he obeyed the +command of Saint Endeus his spiritual father. + + +XXXIV. HOW CIARAN VISITED SENAN + +12. And having set forth on the way he found in his journey a poor +man, to whom, as he asked an alms of him, he made over his cloak. And +when he had arrived at the island of Cathacus, blessed Senanus learnt +of his arrival, the Spirit revealing it to him, and coming to meet him +he said as though smiling, "Is it not shame for a presbyter to journey +without a cloak?" For Senanus in the spirit knew how he had given it +to a poor man. And so he came to meet him with a cloak. And Keranus +said, "My elder," said he, "beareth a cloak for me under his vesture." + + +XXXV. CIARAN IN ISEL + +13. When he had received it and returned thanks to the giver, he came +for sacred converse to the cell of his brother Luctigernnus, where +also was his other brother, Odranus by name. There for some time he +prolonged his sojourn, and was guest-master. Now one day when he was +reading in the open air in the cemetery, guests came unexpectedly, +whom he led to the guest-house, having left his book open in +forgetfulness: and he washed their feet with devotion, and did the +other services necessary for them, for the sake of Christ. Meanwhile, +when the night darkness had fallen, there was a great rain. But He Who +bedewed the fleece of Gideon, but afterwards kept it untouched by the +dew, so preserved the book of holy Keranus, open though it was, from +the rushing waters, that not a drop fell upon it. + + +XXXVI. THE REMOVAL OF THE LAKE + +14. Near to the monastery in which the man of God was then staying, +there was an island, which certain worldly men inhabited, whose uproar +used greatly to disturb the men of God. Whence it happened that +blessed Keranus, compelled by their disquietude, made his way to the +lake, and giving himself up wholly to prayer, succeeded in obtaining +the removal of those who were distressing the servants of God. For +when he ceased from prayer, behold, suddenly the island with the lake +and the inhabitants withdrew to a remote place, so that by no means +could its inhabitants disturb the friends of the Most High. For this +miracle was done in His Name Who overturned Sodom on account of the +sin of its inhabitants, and consumed it with fire. The traces of that +lake, where it formerly was, still exist. + + +XXXVIII. CIARAN IN INIS AINGIN + +15. As the man of God was distributing the goods of the monastery for +the use of the poor, his brethren complaining of this and coming to +him inconsiderately, said, "Depart," said they, "from us, for we +cannot live together." To whom agreeing, and bidding farewell in the +Lord, he transferred himself to an island by name Angina. A monastery +having been founded in this island, many hastening from all sides, +attracted by the fame of his holiness, submitted to the service of +God. Ordering them under strict rules, by face and by habit, by speech +and by life, he showed himself as an example to them. For he was as +an eagle inciting its young to fly, in respect to sublimity of +contemplation; but he lived as the least of them in brotherly +humility. For he was in spiritual meditations attached to the highest +things; yet so much did he stoop to feeble weakness that he seemed as +though he tended towards the lowliest things. He was also perfect +in faith, fervent in charity, rejoicing in hope, gentle of heart, +courteous of speech, patient and long-suffering, kindly in +hospitality, ever diligent in works of piety, benign, gentle, +peaceful, sober, and quiet. To summarise many things in one short +sentence, he was garnished with the ornament of all the virtues. +Expending a care zealous for these and the like matters--the care of +Mary for contemplation, and of Martha for the dispensing of things +temporal--he fulfilled his duty in ordered succession. Nor could the +light of such and so great a lantern be hidden under a bushel: but +it glittered with light, all around, wheresoever it abundantly +illuminated the world with the outpoured glory of its grace. + + +XXXIX. THE COMING OF OENNA + +16. He was nevertheless inspired with a spirit of prophecy, which +appears from the preceding and the following examples. For on a +certain day the voice of one asking for ferrying had struck on his +ears. Then he said to the brethren, "I hear," said he, "the voice of +him whom God will set over you as abbot. Go, therefore, and fetch +him." So they hastened; and coming to the harbour, they found an +unlettered youth. Not caring to lead him to the holy man, they +returned and declared that they had found no one, save an unlettered +youth who was wandering as a vagabond in the woods. But Saint Queranus +said, "Lead him hither," said he, "and despise not your future +pastor." Who being led in, by the inspiration of God and by the +instruction of the holy man, took on him the habit of religion, and +duly learned his letters. For he is Saint Oenius, a man of venerable +life; and, as the saint prophesied beforehand, he was duly set over +the brethren. + + +XLI. HOW CIARAN WENT FROM INIS AINGHIN TO CLONMACNOIS + +17. At length, when some time had passed, a holy man by name +Dompnanus, of Mumonia by race, came to visit the man of God. When +Saint Keranus enquired of him the cause of his coming, he replied +that he wished to have a place in which he could serve the Lord in +security. But Saint Keranus, seeking not his own, but the things of +Jesus Christ, said, "Here," said he, "dwell thou, and I with God's +guidance shall seek a place of habitation elsewhere." Finally, the +sacred community accompanying him, he made his way to the place +foreshown him of God, in which, when the famous and renowned monastery +which is to-day called the city of Cluayn was built, he himself +illuminated the world, like the sun, with the light of famous +miracles. + + +XLIV. CIARAN AND THE WINE + +18. Of the multitude of these miracles we add some here. One time, +when the brethren, labouring in the harvest, were oppressed with +peril of thirst, they sent to holy Father Queranus that they might be +refreshed by the blessing of water. To these, through the servants, he +said: "Choose ye," said he, "one of two things; either that ye be now +revived with water, or that those who are to inhabit this place after +you be blessed with the things of this world." But they answering +said: "We choose," said they, "that those who come after us may abound +in temporal goods, and that we may have the reward of long-suffering +in heaven." And so, rejoicing in the hope of the things to come, they +abstained from drinking, though they were in great need of it. + +But in the evening when they were returning home, the tender father, +having compassion on the weariness of the labourers, blessed a vessel +filled with water: and now renewing the holy miracle in Cana of +Galilee, he changed the water into the best wine. By this wine they, +fainting from thirst, were revived; and revived in faith by the +manifestation of an unwonted miracle, they gave praises to God +Almighty. For the taste of this miraculous wine was more grateful than +was wont, and its odour scented the thumb of the wine-drawer so long +as he survived. + + +XLVI. HOW AN INSULT TO CIARAN WAS AVERTED + +19. One day when he was going on a way, most infamous robbers, +seizing him, began to shave the head of the blessed man. But what the +frowardness of man wished to efface, the divine benevolence changed to +the manifestation of a mighty miracle. For in the place of the +shaved hairs other hairs grew forthwith. The robbers, thrown into +consternation by this miracle, were changed to the way of truth, and +at length, serving in the divine army under so great a leader, they +finished their life in holy conversation. + + +XLVII. HOW CIARAN WAS SAVED FROM SHAME + +20. At another time when the good shepherd was feeding his flocks, +three poor men met him. To the first of these he made over his cape, +to the second his cloak, to the third his tunic. But when they were +going away there arrived certain men, leaders of a worldly life. As he +was ashamed to be seen of these without raiment, the Lord Who helpeth +in need so surrounded him with water that except his head no part of +him could they see. But after these men had passed by the water soon +disappeared. + + +XLVIII. HOW A MAN WAS SAVED FROM ROBBERS + +21. After this when some time had passed, certain companions of the +devil were trying to slay a man who dwelt near his monastery: whom, +when the blessed man prayed for him, God marvellously rescued. For +when they were slaughtering the man, they were striking on a stone +statue. The robbers, when at last they perceived this, being pricked +in the heart, hasten to the shepherd of souls, Queranus: they humbly +acknowledge their crime; and, amending their way of life, they served +faithfully under the yoke of Christ until death. + + +XLIX. THE DEATH OF CIARAN + +22. The most glorious soldier of Christ, shining with these and many +other [miracles], like the luminary which presides over the day, as he +reached the setting of his natural course, approached it, seized with +grievous sickness. But because he who shall have endured unto the end +shall be saved, so the champion of Christ, not only strengthening +himself in the battle of this conflict, but also calling on souls to +conquer, caused the stone, on which, supporting his head, he was wont +until then to concede a little sleep to his body, to be placed even +under his shoulders; then raising his holy hand he blessed the +brethren, and, fortified by reception of the viaticum of salvation, +gave back his soul to heaven. For as that blessed soul departed from +the body, the choirs of angels with hymns and songs received it into +the glory of God. + + +LI. THE EARTH OF CIARAN'S TOMB DELIVERS COLUM CILLE FROM A WHIRLPOOL + +23. Also, when the most blessed abbot of Christ, Columba, heard of the +death of Saint Keranus, he composed a notable hymn about him: and he +brought it down with him to the monastery of Cluayn, where, as was +fitting, he was received with hospitality in honour. Now as for the +hymn, the abbot who was then presiding, and the others who had heard +it, lauded it with many lofty praises. But when Saint Columba was +departing thence, he took away with him earth from the sacred grave of +Saint Keranus, knowing in the spirit how useful this would be against +future perils of the sea. For in the part of the sea which bears +towards the monastery of I, there is a very great danger to those who +cross, partly because of the vehemence of the currents, and partly +because of the narrowness of the sea; so that ships are whirled round +and driven in a circle, and thus are often sunk. For it is rightly +compared to Scylla and Charybdis; I mean that by its grave and +unmitigated dangerousness, evil is there the lot of sailors. When they +were coming to this strait, they suddenly began to glide into it in +their course: and when they looked for nothing but death, and because +they were as though apt to be devoured by the horrible jaws of the +abyss, then Saint Columba taking some of the aforesaid dust that had +been taken from the tomb of blessed Keranus, cast it into that sea. +Then there befell a thing marvellous and worthy of great wonder; for +sooner than it is told, that cruel storm ceased, and accorded them a +quiet passage. Truly do the just live for ever; among whom blessed +Queranus reigneth, the earth or dust of whose sepulchre stilled the +sea, established in the Faith the hearts of those who feared, and +strengthened them to good works. Wherefore blessed Keranus liveth not +only for God, to whom he is inseparably bound, but also for men, on +whom in time of need he bestoweth benefits. + + +A RIME ABOUT HIM + +1. As the mother of Quiaranus sat in a noisy carriage, a wizard heard +the sound and said out to his attendant lads, "See ye who is in the +carriage, for it soundeth under a king." "The wife," say they, "of +Beodus the wright sitteth here." The wizard says: "She shall bear a +king acceptable to all, whose works shall shine like Phoebus in the +sky." The soldier of Christ, Keranus, a temple of the Holy Spirit, +flourished in the virtue of spiritual piety. + +2. He bestowed the sucking calf of a cow on a hound; then his mother +severely upbraided Queranus. He asked the devoured calf from the hound +itself, and presently bearing back its bones he restored it. + +3. The bald head of a royal woman had been made bare by the envy of an +evil concubine; when it was signed in the name of Queranus it shone +adorned with golden hair. + +4. When Queranus was occupied with sacred studies, and asked time that +he might engage himself therein, then the mill is moved for him by +angels. + +5. The gospel text had fallen into a lake, but when time passed, by +the merits of Queranus, a cow brought it back sound from the abyss. + +6. When as a boy he was praying the Lord, and was spending his time in +prayer, fire came from above in the citadel of the pole. The dead boy +descried the lights of life, and the saints glorify the mighty Lord. +Sparkling fire falling from heaven is kindled and forthwith he +completes his especial duty. + +7. To the high and ineffable company of apostles of the heavenly +Jerusalem, the lofty watch-tower, sitting on thrones shining like the +sun, Queranus the holy priest, the eminent messenger of Christ, is +exalted by the heavenly hands of angels, with the happy clans of holy +ones made perfect; whom Thou, Christ, hast sent as a man, an apostle +to the world, glorious in all the latest times. + + * * * * * + + + + +THE THIRD LATIN LIFE OF SAINT CIARAN + + +II. THE ORIGIN AND BIRTH OF CIARAN: THE WIZARD'S PROPHECIES + +1. The blessed and venerable abbot Queranus was born of a noble and +religious stock of the Scots, of a father Beoid, that is Boeus, by +name, who was a cartwright, and of a mother Darerca; of these many +saints were born. This man of God was prophesied of by Saint Patrick, +fifty years before his birth. Moreover when his mother, sitting in +a carriage one day, passed near the house of a certain wizard, the +wizard, hearing the noise of the carriage said in prophecy, "The +carriage soundeth under a king." And when his folk went in surprise to +see the truth of the matter, and beheld no one but the wife of Boeus +in the carriage, they said in mockery, "Lo, the wife of Beoit sitteth +in the carriage." To whom the wizard said, "Not of her do I speak, but +of the son whom she hath in her womb, who shall be a mighty king; and +as the sun blazeth in mid-day, so shall he with miracles shine and +illumine this island." After this, as his father was being burdened +under the taxes of Anmereus, that is Anmirech, leaving his native +region he departed into the territory of the Conactei; and there in +the plain of Ay he begat his blessed son Queranus, who was baptized +and instructed by a certain holy man, Dermicius by name. And the holy +boy, in manners beyond his years, worked many wonders. + + +III. HOW CIARAN RAISED THE STEED OF OENGUS FROM DEATH + +2. So when the horse of the son of the king of that territory died by +accident, he saw in a vision a shining man saying to him, "The holy +boy Quieranus who liveth among you, can quicken thy horse. Present him +with a reward for the health of thy horse, and he shall resuscitate +him." The royal youth, awakened from sleep, went to Queranus, and +prayed him on behalf of the horse. The holy boy, without delay, +blessed water, and when he poured it into the mouth of the horse it +was restored to its former health. And when the king saw what was +done, he made over an excellent field as a reward to Saint Quieranus. + + +IV. HOW CIARAN TURNED WATER INTO HONEY + +3. At another time his mother upbraided him because, though the other +boys collected honey for their mothers, he used to bring her no honey. +But hearkening humbly to his mother, he went to a neighbouring spring, +and carrying thence a vessel full of water, he blessed it, and it was +changed into excellent honey. + + +V. HOW CIARAN WAS DELIVERED FROM A HOUND + +4. On a certain other day some men, spurred by a malignant spirit, +incited a most savage dog to devour the holy man. But Keranus trusting +in the Lord, and fortifying himself with the buckler of prayer, said, +"Deliver not the soul that trusteth in Thee unto beasts"; and soon the +dog died. + + +IX. HOW CIARAN RESTORED A CALF WHICH A WOLF HAD DEVOURED + +5. When at another time he was feeding the herds of his parents, as +men are wont to do,[1] a cow brought forth a calf in his presence. But +there came a hound consumed with leanness, seeking to fill his belly +with what fell from the body of the mother along with the calf; and +moved with compassion he said unto him, "Eat, poor wretch, yonder +calf, for great is thy need of it." The hound fulfilled the commands +of Keranus, and ate the calf to the bones. As Keranus returned home to +the house of his parents with the herds, the cow, recalling the +calf to memory, went running about lowing. The mother of Keranus, +recognising the cause of its lowing, said with indignation to the +boy, "Restore the calf, Keranus, even though it be burnt with fire or +drowned in the sea." But he, obeying his mother, returned to the place +where the calf had been devoured, collected the bones, and carried +them with him and placed them before the mother [_father_, +MS.], asking his God with diligence to hear his prayers for the +resuscitation of the calf. And God hearkened to the holy one, and +resuscitated the calf in the presence of his parents. + + +X. HOW CIARAN WAS DELIVERED FROM ROBBERS + +6. At another time there came robbers to him when he was feeding the +herds of his parents, wishing to slay him, so that they might the more +easily reave what they would. But God had regard to their attempt from +on high, and so multiplied infirmities upon them that they turned in +haste to God. For they were smitten with blindness, nor could they +move hand or foot, till they wrought repentance, and were loosed by +the merit of Saint Keranus: recovering the light of their eyes and the +vigour of their other members. + + +XIV. HOW CIARAN GAVE THE KING'S CAULDRON TO BEGGARS AND WAS ENSLAVED + +7. It happened after this that he gave a cauldron belonging to the +king, as he had nothing else to give to poor folk asking of him an +alms. When the king heard what had been done, he was greatly enraged, +and commanded his people to bring Saint Keranus to him in bonds. When +he was led to the king, he gave sentence that he should be reduced to +servitude, and be set apart for grinding at the quern. But God, having +regard to the humiliation of His servant, caused the mill to be moved +of itself without human hand, and left Ciaran free to chant his +Psalms. After a few days coppersmiths from the land of the Mumunienses +brought three cooking-pots with them, and offered them to Saint +Keranus. Giving thanks for these to God, he was delivered from the +yoke of servitude. + + +XXIII. THE BLESSING OF CIARAN'S FOOD + +8. When on a certain day he was journeying alone, and the time of +partaking of food had come, seeking one to bless for him he said +"_Benedic._" And as no one answered, he departed, fasting. On the +following day, seeking one to bless and finding him not, he went on +fasting in like manner. On the third day he went forth fasting, +and being weary with the journey he lay down; and when he asked a +benediction as was customary, a voice came from heaven and blessed his +meal, and so, eating and giving thanks, he completed his journey. + + +XV. HOW CIARAN REPROVED HIS MOTHER + +9. One time when he was coming from the fields to the house certain +strangers met him; and when he had asked them whence they had come, +they said, "From the house of Boetius the wright." And when he had +again asked them how they had been refreshed there, they answered, +"Not only got we no food, but the woman of the house heaped insults +and abuse upon us." But he, fired with the flames of charity, went to +his father's house, and cast whatsoever of food he found there into +the mud, thinking that what was not offered to Christ, and that in +which the pleasure of the devil was wrought, was corrupt and unclean +and should not be eaten of any. + + +XVI. THE BREAKING OF THE CARRIAGE-AXLE + +10. At another time when with his father he was sitting in a carriage, +the axle of the carriage broke in two; but yet for the whole day they +continued their journey safely, without any mishap. + + +XVII. HOW CIARAN WENT WITH HIS COW TO THE SCHOOL OF FINDIAN + +11. After these things, having heard the renown of the holiness and +sound doctrine of Saint Finnianus of Cluayn Hyrart, he desired to +hasten to him as to a living fountain, and asked of his mother a cow, +to yield him the food necessary to sustain life. When his mother +refused his request, he went to the kine of his mother, trusting in +his God, and blessed one of them in the name of God; and the cow, by +the favour of God, mindful of the blessing of the man of God, followed +him with her calf till he had arrived at the church of the man of God +Fynnianus. When the man of God arrived at the place of his desire, he +drew a dividing-line with his rod between the cow and the calf, in +the name of Him who set a boundary to the waters that they should not +transgress their limit, and this they did not cross till they were +permitted. The milk of that cow was sufficient for twelve men every +day. + + +XVIII. THE ANGELS GRIND FOR CIARAN + +12. At that time there were twelve very holy and reverend men reading +in that school, and each of them on his day ground at the quern with +his own hand, as was customary. But in the day of Saint Keranus the +angels of God used to turn the quern for him. + + +XXX. THE ADVENTURE OF THE ROBBERS OF LOCH ERNE + +13. At another time, when blessed Keranus had been in an island +situated in Loch Eirne, in the school of a holy man; and it was a +custom with the saints that three men should go out with an elder to +bring in timber; it was the lot of Saint Keranus to go to the forest +with three monks to cut timber. And when he was praying apart and the +others were cutting wood, robbers came and slew those three monks, and +cut off and carried away their heads with them. Saint Keranus, not +hearing the sound of those who were hacking and hewing timber, +returned from the place of prayer and found his three companions slain +and decapitated. But the man of God, though first he grieved sorely +over this deed, yet, recovering his power from Him Who deserteth not +His own in their necessity, hastened after the murderers, and found +them sweating to drag a little boat down to the water. But it was +wondrously contrived that the skiff should weigh most heavily, like +a ship, and with this their bodily strength wholly failed them. Then +they turned themselves to the holy man, and begging pardon of him, +they obtained it in mercy. And when as a price for their restored +strength he obtained the heads of his companions from the robbers, he +ran with them to the place where the bodies of the martyrs were lying, +placed each of them respectively at the junction with its body, and +restored them to life from death in the Name of the Holy Trinity. +And as a sign of this unwonted miracle, so long as they lived there +remained a blood-marked circle round their necks, that thereby +the Faithful should be strengthened in the Faith and the infidels +confuted. It endeth; Amen. + + +[Footnote 1: _More humano_: but is this an error for _in quodam +loco_?] + + * * * * * + + + + +THE IRISH LIFE OF SAINT CIARAN + + +I. THE HOMILETIC INTRODUCTION + +1. _Omnia quaecumque uultis ut faciant homines uobis, ita et uos +faciatis illis, haec est enim lex et prophetae:_ "Every good thing +that ye wish to be done unto you by men, let it be likewise that ye do +to them, for that is Law and Prophecy." + +Now He Who prohibiteth every evil, Who proclaimeth every good, Who +reconcileth God and man, Jesus Christ Son of the Living God, the +Saviour of the whole world, He it is Who spake these words; to teach +His apostles and His disciples and the whole Church concerning the +covenant[1] of charity; that men should do of good and of charity to +their neighbour as much as they would do unto themselves. To that end +saith Jesus, _Omnia quaecumque uultis_. Now Matthew son of Alphaeus, +the eminent sage of the Hebrews, one of the four who expounded the +Gospel of the Lord, he it is who wrote these words in the heart of his +Gospel, saying after his Master Jesus, _Omnia quaecumque_. + +_Si ergo uos, cum sitis mali, nostis bona data dare filiis uestris, +quanto magis Pater uester celestis dabit bona petentibus Se:_[2] That +is, "If ye being men _[sic]_ give good gifts to your children, much +more shall the Heavenly Father give good to His children who ask +Him." It is after these words that Jesus spake this counsel, _Omnia +quaecumque,_ etc. For Law and Prophecy command us to give love to God +and to the neighbour. _Finis enim precepti caritas est, quia caritas +propria et specialis uirtus est Christianorum. Nam caeterae uirtutes +bonis et malis possunt esse communes; caritatem autem habere nisi +perfecti non possunt. Vnde Iesus ait, "In hoc cognoscent omnes quod +discipuli Mei estis, si dilexeritis inuicem."_ "For the roof and +summit of divine doctrine is charity, because charity is the especial +virtue of the Christians. For the other virtues may belong to good and +to evil men alike; but none hath charity save good men only. Wherefore +Jesus saith, 'Hereby shall all men recognise that ye are of My folk, +if each of you loveth his fellow as I have loved you.'"[3] _Et iterum +dixit Iesus: Hoc est preceptum meum ut diligatis inuicem sicut dilexi +uos._ "And thus said Jesus further: 'This is my counsel to you, that +each of you love his fellow as I have loved you.'" + +Many of the children of life, apostles and disciples of the Lord, have +thenceforward fulfilled with zeal and with piety the counsel that +Jesus gave them as to fulfilling charity; as _he_ fulfilled and loved +charity especially beyond all virtues, to wit the noble glorious +apostle, the father confessor, the spark-flashing, the man through +whom the west of the world shone with signs and wonders, with virtues +and with good deeds, _Sanctus Ciaranus sacerdos et apostolus Dei_, the +archpresbyter and apostle Saint Ciaran, son of the wright. Now he was +son of the Wright Who formed heaven and earth with all that in them +is, according to his heavenly genealogy; and son of the wright who +used to frame carriages and all other handiworks beside, according to +his earthly genealogy. + +The date which the Faithful honour as the feast-day of this noble one +is the fifth of the ides of September according to the day of the +solar month, and this day to-day according to the day of the week. + +Accordingly I shall relate a short memoir of the signs and wonders of +that devout one, for a delight of soul to the Faithful; and of his +earthly generation, and of his mode of life,[4] and of the perfection +which he gave to his victorious course in the earth. A man held +greatly in honour of the Lord was this man. A man for whom God +reserved his monastery, fifty years before his birth; a man whom +Christ accounteth in the order of apostles in this world, as Colum +Cille said-- + + _Quem Tu Christe apostolum mundo misisti hominem._ + +A lamp was he, shining with the light of wisdom and doctrine, as Colum +Cille said-- + + _Lucerna huius insulae lucens luce mirabili._ + +A man who established a cathedral from which was drawn the +effectiveness of rule, and wisdom, and doctrine, for all the churches +of Ireland, as the same man of learning said-- + + _Custodiantur regmina adcessione edita Diuulgata per omnia + sanctorum monasteria_[5]-- + +that is, "Let the rules and doctrines and customs which have been +received from the master, from Ciaran, be kept by the elders of these +monasteries; thus, these are the rules and customs that have been +distributed and received of all the monasteries of saints of Ireland." +For it is from her [Clonmacnois] that are carried rules and precepts +throughout Ireland. + +He is a man whom the Lord accounteth of the order of chief prophets in +this world, as the same prophet said-- + + _Propheta qui nouissimus fuerit praesagminibus,_[6] + +for it was by reason of his nobility and his reverence before the Lord +that he was foretold of prophets long before his birth, as Isaac was +foretold, and John the Baptist, and Jesus, which is something yet +nobler.[7] First Patrick son of Calpurn prophesied of him in Cruachan +Aigli, after the tree had closed around his relics in the place where +that settlement is now. Brigit prophesied of him when she saw the +fire and the angel, fifty years before Ciaran, in the place where the +Crosses of Brigit are to-day. Becc mac De prophesied, saying there-- + + Son of the wright + with choruses, with choirs, + In comely cloak, + with chariots, with chants. + +Colum Cille prophesied in Ard Abla to Aed son of Brandub (or of +Brenainn). + + +II. THE ORIGIN AND BIRTH OF CIARAN: THE WIZARD'S PROPHECIES + +2. Now this is the genealogy of Ciaran-- + + + Ciaran, son of Lairne, son of Bresal, son of + Beoit " Cuiltre " Dega " + Olchan " Gluinech " Reo-soirche, son of + Dichu " Coirpre " Reo-doirche " + Corc " Lug " Tigernmas " + Cuindiu " Meidle " Follach " + Cuinnid " Dub " Eithrial " + Fiac " Lugna " Irel the prophet, son of + Mael-Catrach, son of Feidlimid " Eremon " + Laire " Echu " Mil of Spain. + + + +Beoit son of Olchan of the Latharna of Mag Molt of the Ulaid was +earthly father of Ciaran. Darerca daughter of Ercan son of Buachall +was his mother, as Ciaran said-- + + Mother mine, a woman good, + she Darerca hight; + Father, of Molt's Latharna + he was Beoit the wright. + +Of the Ciarraige of Irluachra was his mother, that is, more +especially, of the Glasraige. Glas the Poet was her grandfather. Now +this was the cause of the coming together of those twain. When +Beoit went to visit his brethren who were in the territory of Cenel +Fiachrach, and when he saw the maiden Darerca before him, he asked for +her of her [friends and her][8] parents, so that she was given him to +wife. Thereafter she bore five sons to him, and this is the order in +which they were born: Lucoll her firstborn, Donnan the second, Ciaran +the third, Odran the fourth, Cronan the fifth--he was a deacon, but +the other four sons were archpresbyters. Furthermore she bore three +daughters to him; two of them were virgins, to wit Lugbec and Rathbeo; +Pata was the third daughter, and she was a pious widow. These are the +graveyards wherein are the relics of those saints; Lucholl and Odran +in Isel Chiarain, Donnan and Ciaran in Cluain maccu Nois, Cronan the +deacon and Beoit and the three daughters in _Tech meic in tSaeir_. + +Now there was an impious king in the land of Ui Neill at that time, +Ainmire son of Colgan his name. He impressed the tribelands and the +septs under a grievous tax. So Beoit went, a-fleeing from that king, +into the land of the Connachta, to Cremthann son of Lugaid son of +Dallan King of Ireland, to Raith Cremthainn in Mag Ai. The day on +which Ciaran was conceived was the sixth of the calends of June, and +he was born on the sixth of the calends of March. + +The birth of Ciaran was prophesied by Lugbrann the wizard of the +aforesaid king. The wizard _dixit_-- + + Oengus' steed he made alive, + while he yet in cradle rested; + God this marvel did contrive, + by Ciaran, in swathing vested. + +One day when the wizard heard the sound of the carriage [he spake +thus: "See, lads," said he, "who is in the carriage][9]--for here is +the sound of a carriage that bears a king." When the lads went out +they saw no one save Beoit and Darerca in the carriage. When the lads +mocked the wizard, thus spake he: "The child who is in the womb of +the woman," said he, "shall be a great king: as the sun shineth among +the stars of heaven, so shall he shine, in signs and wonders that +cannot be related, upon the earth." + +Thereafter was Saint Ciaran born, in Mag Ai at Raith Cremthainn. He +was baptized by deacon Iustus, for it was fitting that the true one +should be baptized by a True One. + + +III. HOW CIARAN RAISED THE STEED OF OENGUS FROM DEATH + +3. A certain day the horse of Oengus son of Cremthann died, and he +had great sadness because of the death of his horse. Now when Oengus +slumbered, an angel of God appeared to him in a dream, and thus he +spake with him: "Ciaran son of the wright shall come, and shall raise +thy horse for thee." And this was fulfilled, for Ciaran came at the +word of the angel, and blessed water, and it was put over the horse, +and the horse arose from death forthwith. Then Oengus gifted a great +land to God and to Ciaran in return for the raising of the horse; +Tir-na Gabrai is the name of the land. + + +IV. HOW CIARAN TURNED WATER INTO HONEY + +4. A certain day his mother upbraided him. "The little village lads," +said she, "bring with them honey out from the combs to their folks, +but thou bringest it never to us." When Ciaran heard that, he went to +a certain spring, and he fills his vessel from it, and blesses it: so +that it became choice honey, and he gives that honey to his mother; so +she was thankful. That is the honey which was given to deacon Uis (= +Iustus) as a fee for baptizing him. + + +V. HOW CIARAN WAS DELIVERED FROM A HOUND + +5. A certain day evil men incited a savage hound against Ciaran, to +tear him. When Ciaran saw the hound, he sang this verse: _Ne tradas +bestiis animam confitentem tibi._ And when he said this the hound fell +forthwith and did not rise again. + + +VI. HOW CIARAN AND HIS INSTRUCTOR CONVERSED THOUGH DISTANT FROM ONE +ANOTHER + +6. This was the labour that his parents used to lay upon him, namely, +herding, after the likeness of David son of Jesse, and of Jacob, +and of the elders thenceforth, for God knew that he would be a wise +shepherd of great flocks, that is, the flocks of the Faithful. +Thereafter a marvellous thing took place at Raith Cremthainn in Mag +Ai: he was keeping the flocks of [his parents at Raith Cremthainn, and +there was dwelling][10] his tutor, deacon Uis, at Fidharta, and there +was a long space between them: yet he used to hear what his tutor was +saying as though they were side by side. + + +VII. CIARAN AND THE FOX + +7. Then there came a fox to Ciaran from out the wood, and behaved +tamely with him. It would often visit him, so that he bade it do him +a service, namely, to carry his book of Psalms between him and his +teacher, deacon Uis. For when he would say in Fidharta, "Say this +in the Name of the Father, and of the Son, and of the Holy Spirit," +Ciaran would hear in Raith Cremthainn, from that on to the end of the +lesson; and the fox would be awaiting the lesson obediently till its +writing on wax was completed, and thereafter he would carry it with +him to Ciaran.[11] + +Once on a time his natural treacherousness broke forth in the fox, and +he began to eat the book: for he was greedy for the leather that was +bound around the book outside. While he was eating the book, there +came Oengus son of Cremthann with kernes and with hounds, so that they +chased him, and he found no sanctuary till he came under the cloak of +Ciaran. The name of God and Ciaran's were magnified by the rescue of +the book from the fox and by the rescue of the fox from the hounds. +The book is what is now called the "Tablet of Ciaran." + +Most consonant with these things is it for evil men who are near to +the Church, and who profit by the advantages of the Church--communion, +and baptism, and food, and teaching--and withal stay not from +persecuting the Church, until there come upon themselves the +persecution of some king, or mortality, or a disease unknown: and then +they needs must flee under the protection of the Church, as the fox +went under the cloak of Ciaran![12] + + +VIII. HOW CIARAN SPOILED HIS MOTHER'S DYE + +8. A certain day the mother of Ciaran was making blue dye, and she +had reached the point of putting the garments therein. Then said his +mother to him, "Get thee out, Ciaran." For they thought it unbecoming +that males should be in the house when garments were being dyed. "May +there be a dun stripe upon them!" said Ciaran. Of all the garments +that were put into the dye, there was not one that had not a dun +stripe upon it. The dye is prepared again, and his mother said, "Go +out, Ciaran, this time, and now, Ciaran, let there be no dun stripe." +Then he said-- + + Alleluia Domine! + White my mother's dye let be! + When in my hand it's gone, + Be it white as bone! + When boiling it is stirred, + Be it white as curd! + +Accordingly every garment that was placed therein was of a uniform +whiteness. For the third time is the dye made. "Ciaran," said his +mother, "hurt me not the dye now, but let it receive a blessing from +thee." When Ciaran blessed the dye, never was dye made so good, before +or since; for though all the garments of Cenel Fiachrach (_sic_) were +placed in its _iarcain_, it would turn them blue; and at the last it +turned blue the dogs and the cats and the trees that came in contact +with it. + + +IX. HOW CIARAN RESTORED A CALF WHICH A WOLF HAD DEVOURED + +9. Once he was tending kine. A miserable wolf came to him. Now this +was a habitual expression with him, "Mercy on us." [He said to the +wolf in compassion][13] "Rise and devour the calf and break or eat not +its bones." The wolf went and did so. When the cow lowed a-seeking the +calf, his mother spake thus to him: "Tell me, Ciaran, where is the +calf of this cow? Let the calf be restored by thee, whatsoever death +it has died." Ciaran went to the place where the wolf had devoured the +calf, and collected the bones of the calf, and brought them before the +cow, and the calf arose and stood up. _Ut dixit_-- + + One day when, assiduously + Ciaran the kine was havening, + He a calf for charity + Gave to a wolf ravening.[14] + + +X. HOW CIARAN WAS DELIVERED FROM ROBBERS + +10. A certain day there came robbers from Ui Failge to slay people [in +the land][15] of Cenel Fiachach, and they found Saint Ciaran a-reading +with his herds; and they went forward to slay him. But they were +smitten with blindness, and could stir neither foot nor hand, till +they wrought repentance, and were loosed by the word of God and of +Ciaran. + + +XIV. HOW CIARAN GAVE THE KING'S CAULDRON TO BEGGARS AND WAS ENSLAVED + +11. Another time his father sent him to present a cauldron to +the king, even to Furban. There met him poor men on the way, and +[Ciaran][16] gifts the king's cauldron to them. So he was put in bonds +then, and slavery was imposed on him at the king's hands; and this was +the labour put upon him, to grind at the quern. Then great marvels +came to pass, for when he went to grind at the quern, it would turn of +itself, and did so continually. They were the angels of the Lord who +used to grind for his sake. Not long thereafter there came smiths from +the lands of Muma, with three cauldrons for Ciaran as an alms, and +thus was Ciaran delivered from servitude to the king. + + +XVII. HOW CIARAN WENT WITH HIS COW TO THE SCHOOL OF FINDIAN + +12. Now after those things Ciaran thought it time to go a-schooling +to Findian of Cluain Iraird, to learn wisdom. He begged a cow of his +mother and of his father, to take it with him to serve him.[17] His +mother said that she would not give it him. He blessed one of the +kine, to wit the Dun Cow of Ciaran, as she was called thenceforward, +and she went with her calf after Ciaran thence to Cluain Iraird. +Afterwards he drew a line with his staff between them, for between +them there was no fence, and the cow used to lick the calf and neither +of them transgressed the mark. Now the milk of that cow used to be +divided between the twelve bishops with their folk and their guests, +and it was sufficient for them; _ut dixit_, + + Ciaran's Dun was wont to feed, + three times fifty men in all; + Guests and sick folk in their need, + in soller and in dining-hall. + +The hide of the Dun is in Clonmacnois, and whatsoever soul parteth +from its body from that hide [hath no portion in hell, and][18] +dwelleth in eternal life. + + +XVIII. THE ANGELS GRIND FOR CIARAN + +13. Now there were the twelve bishops[19] of Ireland in the school of +Findian in Cluain Iraird, _ut dixit_, + + Two Findians, holy Colums two, + Ciaran, Cainnech, Comgall fair; + Two Brenainns, Ruadan bright of hue, + Ninned, Mo-Bi, Mac Natfraeich there. + +This was their rule, that every bishop[19] should grind at the quern +on his day. But angels used to grind at the quern for Ciaran's sake on +the day that was his. + + +XIX. CIARAN AND THE KING'S DAUGHTER + +14. The daughter of the King of Cualu was brought once upon a time +to Findian to read her Psalms, after offering her virginity to God. +Findian committed the maiden to Ciaran, so that it was with him that +she used to read her Psalms. Now Ciaran saw naught of the body of +the maiden, so long as they were together, save her feet only. As is +verified in the stanza-- + + A maid, rich in stateliness + with Ciaran there was reading; + Of her form or shapeliness, + he was all unheeding.[20] + + +XX. HOW CIARAN HEALED THE LEPERS + +15. There came then twelve lepers to Findian for their healing. +Findian sent them to Ciaran. Ciaran welcomed them, and went with them +westward from the cell, and tears a sod from the ground, so that a +stream of pure water breaks forth from thence. He poured three waves +of the water over each of them, so that they were healed forthwith. + + +XXI. CIARAN AND THE STAG + +16. Further, into that school there used to come a stag to Ciaran, and +he would place his book on the horns of the stag. One day there Ciaran +heard the bell. He arose suddenly at the sound of the bell, but still +swifter was the arising of the stag, and it went off, with his book +on its horns. Though that day and the following night were wet, and +though the book was open, not a letter in it was moistened. The cleric +arose on the morrow, and the stag came to him with his book uninjured. + + +XVII. THE STORY OF CIARAN'S GOSPEL + +17. Now into that school there came Ninned the Squinting, from the +lochs of Erne, to read with Findian; and he had no book. "Seek a +book," said Findian. Ninned went a-searching round the school, and +did not obtain a book from any of them. "Hast thou gone to the gentle +youth on the north side of the lawn?" said Findian. "I shall go now," +said Ninned. Now when Ninned reached him, Ciaran was going over the +central text of the book of Matthew: _Omnia quaecumque uultis ut +faciant homines uobis, ita et uos faciatis illis._ "I have come for +the loan of a book," said Ninned. "Mercy on us," said Ciaran, "for +that do I read this, and this is what the text saith to me, that +everything that I would that men should do to me, I should do to all. +Take thou the book," said Ciaran. On the morrow his companions asked +of him, at the time of the lesson, where his book was. "He gave it to +me," said Ninned. "Let 'Ciaran Half-Matthew' be his name," said one +of the school. "Nay," said Findian, "but Ciaran Half-Ireland; for his +shall be half of Ireland, and ours the other half."[21] As Findian +said-- + + Holy Ciaran zealously + under Findian studying pored; + Half his book he left unread, + half of Ireland his reward. + +From this was the well-known saying _Non legam Marcum quousque +compleueram Mattheum_ carried to Rome, to Alexander. + + +XXIV. THE STORY OF THE MILL AND THE BAILIFF'S DAUGHTER + +18. Now it came to pass that there was scarcity of corn and sustenance +in that school, so that it was necessary for a strong man of them in +turn to protect the sack of grain that was being carried to the mill. + +It happened that Ciaran, in his turn, was carrying a sack of oats to +the mill. As he was opening the sack, he said, "O Lord," said he, "I +would that this were fine wheat, so that it were a great and a kindly +and a pleasant satisfaction to the elders." And so it came to pass: +the angel of God took the mill in his hands, and he [Ciaran] was +rendering his Psalms in purity of heart and mind, and the oats which +were being put in were choice wheat as they were coming out. + +Now the daughter of the bailiff of the mill came, amorous for Ciaran; +and she gave her love to him, for fairer was he in form than any other +of his time. "Most hard for thee is that,"[22] said Ciaran. "Is it not +these things to which thou shouldest give heed--the passing of the +world, and the Day of Judgment, and the pains of Hell to shun them, +and the rewards of Heaven to earn them?" When the maiden went home, +she tells that tale to her father and her mother. They came and +offered the maiden to Ciaran. "If she sacrifice her virginity to God," +said Ciaran, "and if she serve Him, I will be in union with her." Then +the maiden offered her virginity to God and to Ciaran, and her folk +offered their perpetual service and perpetual subjecthood to Ciaran +from that onward. + +When they went to their house, a portion was sent to Ciaran by them, +to wit, three wheaten cakes, with their meed of suet and flesh, and +a vessel full of ale. When the servants left it, and received a +blessing, he said, "Mercy on us," said he, "it is not right for us to +eat of this, with exclusion of the other brethren." Thereafter he cast +all the food, after shredding it fine, upon the mill, and he cast the +ale likewise, so that all was turned to fine flour. + +When Ciaran perceived the servant spying on him at the roof-ridge, +he spake a word against him, saying, "May the crane," said he, "take +thine eye out of thy head!"[23] And so it came to pass; for a pet +crane plucked his eye out of his head, so that it was on his cheek as +he was going home. The bailiff came straightway with the servant, and +they did obeisance to Ciaran, and he offered the mill with all its +land to Ciaran for the healing of the lad. Ciaran laid his palm on the +eye and put it in its place, and he made the sign of the cross upon it +so that it became sound. + +When he finished the grinding of the corn, four full sacks of +consecrated wheat were there, by the grace of God and of Ciaran. When +he reached his house with the wheat he made cakes for the elders. Now +these cakes were the best ever given to them; for from the time when +the mystic manna was received yonder by the sons of Israel, there was +not received the like of that food. For in this wise was it, with the +taste of every food of excellence, [both bread and flesh, and of every +excellent drink][24] both wine and mead; so that it filled and healed +all of them. For every man in sickness who was in the whole city, +whosoever ate any of it was whole forthwith. + +The elders did not observe the nocturn that night until prime on the +morrow. + +When Findian asked of Ciaran regarding the miracle that had taken +place, Ciaran related from beginning to [end][24] how the mill and the +land with its implements, or its men, had been offered to him as a +gift; "and there for thee, Findian, is all that land," said Ciaran. +Then did Findian give his blessing fervently to Ciaran; _ut dixit_ +Findian-- + + Ciaran my little heart, + whom for holiness I love, + Princely lands shall be thy part, + favour, dearest, from above. + + Ciaran, famous all around! + wealth and wisdom on thee pour! + So may, in thy Church renowned, + knowledge grow yet more and more. + +Now this blessing was given fervently to Ciaran through his great +love and spiritual exaltation.[25] So that there he left half of the +charity, and the nobility, and the wisdom, among the men of Ireland to +Ciaran and his monastery. Moreover Ciaran left wealth to him and to +his monastery, so that thence is the wealth of Findian. + +That corn sufficed for the congregation of Findian for forty days with +their nights; and a third part of it was stored up for sick folk, +for it would heal every malady, and neither mouse nor worm dared to +destroy it. [It endured a long time][26] until it turned at last to +clay. And every disease for which it was given would be healed. + + +XXV. THE STORY OF CLUAIN + +19. One day when Ciaran was collecting a band of reapers, there met +him a youth named Cluain. "Help us at the reaping to-morrow," said +Ciaran. "I will," said Cluain. But when Cluain went home he said to +his folk, "Should one come from Ciaran for me," said he, "say that I +am sick." When this was told to the lad who went to summon Cluain, +he reported it to Ciaran. When Ciaran heard it he laughed, and he +understood that Cluain was practising deception, for he was a prophet +of God in truth. Now when the folk of Cluain went to awake him, thus +they found him, without life. Sorely did his folk bewail him, and +there came the people of the neighbourhood to ask them the cause of +their weeping. "Cluain," said they, "went to his bed in health, and +now he is dead; and Ciaran hath slain him with his word, for that he +went not to reap for him." All those people go to Ciaran to intercede +with him for the raising again of the dead: "we shall all," said they, +"reap for thee, and we shall give our labour and our service to thee +and to God for ever, if thou raise the dead for us." Then said Ciaran +to his servant: "Rise," said he, "and take my staff with thee to the +dead, and make the sign of the cross with the staff on his breast, and +speak this quatrain-- + + Cluain did say + He would reap with me today; + Living, by a dread disease, + Dead within his house he lay." + +Then Cluain arose forthwith and went with speed to Ciaran. "A blessing +on thee, holy Ciaran," said he, "good is what thou hast done for me; +for I am grateful to have come from the many pains of hell. Now know +we the profit of obedience, and the unprofit of disobedience, and we +know in what great honour the Lord and the folk of Heaven hold thee." +Then he did obeisance to Ciaran, and gave him labour. + + +XXVIII. ANECDOTES OF CLUAIN IRAIRD + +20. (_a_) Certain of the clerks asked of Findian which of them would +lead the prayer when Findian should be no longer here. "Yonder youth +[Ciaran] is he," said Findian. "Thou givest the abbacy to him above +us all," said Brenainn. "It hath been given, it is given, it shall be +given," said Findian. All the saints except Colum Cille were envious +because of this. + +(_b_) Then certain of them asked which of the saints should have the +greatest reward in heaven. "Mercy on us," said Ciaran, "that will be +made known in our habitations on earth." Then Brenainn of Birra made a +prophecy of him: "We shall take two habitations," said Brenainn, "on +two streams between chief cities, and the difference that shall be +between the two streams shall be the difference between the size of +the cities." + +(_c_) When it was time for Ciaran to depart from Cluain Iraird, after +learning letters and wisdom, he left the Dun Cow with Saint Ninned; +but he said that her hide should come to him afterwards, and Ciaran +said further, "Though many be succoured by her milk, yet there shall +be more to whom her hide will give succour." And he said, "Every soul +that parteth from its body from the hide of the Dun Cow shall not be +pained in hell." + +(_d_) Findian saw a vision of him [Ciaran] and of Colum Cille, namely, +two moons in the air with the colour of gold upon them. One of them +went north-east over the sea, [and the other][27] over the middle of +Ireland. That was Colum Cille, with the glory of his nobility and his +good birth, and Ciaran with the glory of his charity and his mercy. + + +XXVI. HOW CIARAN FREED A WOMAN FROM SERVITUDE + +21. Thereafter Ciaran went to parley with the King of Ireland, Tuathal +Moel-garb, to ask him for a slave-girl that he had. Ciaran put his +hand on the quern for charity, and he promised that he would serve +in the place of the girl. Then Tuathal gifted the girl to God and to +Ciaran, and further he gave him his kingly apparel, and Ciaran gave it +forthwith to poor folk. + + +XXVII. HOW CIARAN FREED ANOTHER WOMAN FROM SERVITUDE + +22. One time Ciaran went to ask another slave-girl of King Furbaide. +Then one man gifted him a cow as an alms, another gifted him a cloak, +and another a kettle. Forthwith on the same day he gave them all to +poor folk; and God gifted to Ciaran three gifts yet better, a cauldron +instead of the kettle, twelve robes instead of the one robe, twelve +kine instead of the one cow. When the king saw that, he gave him the +slave-girl. + + +XXIX. THE PARTING OF FINDIAN AND CIARAN + +23. When the time came for Ciaran to bid farewell to his teacher, he +offers to put his monastery at his service. "Nay," said Ciaran,[28] +"sever not thy monastery for any save for God alone, Who hath given +thee favour beyond us all." ["The monastery I give thee," said +Findian.][29] Ciaran weeps, for he thought it noble of his teacher to +offer him his monastery. "Well, then, let there be unity between us +henceforth," said Findian, "and let him who breaketh that unity have +no part in earth or in heaven." "Be it so," said Ciaran. Then Ciaran +went his way; and Colum Cille uttered this testimony of him-- + + A wondrous youth from us departs, + Ciaran, craftsman's son; + Of greed, of pride, reviling, lust, + satire, he hath none. + + +XXXII. CIARAN IN ARAN + +24. Thereafter Ciaran went to Aran to hold converse with Enda, and +Enda and Ciaran saw one and the same vision--a great fruitful tree +beside a river in the middle of Ireland, a-sheltering the island of +Ireland, and its fruit was going over the sea that was around the +island outside, and the birds of the air were coming and taking of the +fruit. Ciaran went and told the vision to Enda. Said Enda, "That great +tree which thou hast seen is thyself; for thou art great before God +and man, and Ireland shall be full of thine honour. This island +shall be protected under the shadow of thy grace, and many shall +be satisfied by the grace of thy fasting and of thy prayer. Rise +therefore at the word of God, and go to the shore of the stream, and +found a church there."[30] + + +XXXIII. HOW A PROPHECY WAS FULFILLED + +25. Once when he was in Aran a-drying corn in the kiln, and Lonan the +Left-handed with him (one who ever was contradictious of Ciaran) they +saw a ship foundering in their sight. "Methinks," said Lonan, "yonder +ship shall be drowned to-day and this kiln shall be burned with the +greatness of the draught." "Nay," said Ciaran, "yonder ship shall be +burned, and this kiln with its corn shall be drowned."[31] And this +was fulfilled; for the crew of the ship escaped, and the ship was cast +on shore close to the kiln. The fire seized the kiln, and the ship is +burned. A blast of wind struck the kiln and its corn into the sea, so +that it was drowned, according to the word of Ciaran. + + +XXXIV. HOW CIARAN VISITED SENAN + +26. When Ciaran left Aran a poor man met him on the way. Ciaran gives +him his linen cloak, and goes to Inis Cathaig to salute Senan. That he +was in one mantle only was revealed to Senan, and he went to meet him, +with a linen cloak under his armpit. And he said to Ciaran, "Is it not +shame," said he, "for a priest to travel without a cowl?" "Mercy on +us," said Ciaran, "God will have pity [on my nakedness];[32] there is +a cloak for me under the covering of mine elder." + + +XLIII. HOW CIARAN SENT A CLOAK TO SENAN + +27. When Ciaran arrived at Cluain maccu Nois he wished to send another +cloak to Senan. The cloak was laid upon the stream of the Shannon, and +it travelled without being wetted to the harbour of Inis Cathaig. Said +Senan to his monks, "Rise and go to the sea, and ye shall find there a +guest, which bring with you, with honour and dignity." When the monks +went out they found the cloak on the sea, dry, and they brought it +with them to Senan, and offered an offering of thanks to the Lord. +That is now called "Senan's cloak." + + +XXXV. CIARAN IN ISEL + +28. Thereafter he went to his brethren to Isel, and Cobthach son of +Brecan gave Isel to God and to Ciaran; and he lived there with his +brethren. One day when he was doing his lesson outside in the field, +he went to attend upon his guests, and left his book open till morning +under the rain; and not a damp drop fell upon the book. + +Once Ciaran was sowing seed in Isel. A poor man came to him. Ciaran +gives him a handful of the grain into his breast, and the grain was +forthwith turned into gold. A chariot with its horses was gifted to +Ciaran by Oengus son of Cremthann. Ciaran gave it to the poor man in +exchange for the gold, and the gold turned into grain, and the field +was sown with it. + + +XXXVI. THE REMOVAL OF THE LAKE + +29. Moreover there was a lake near Isel, and country-folk and +despicable people used to occupy the island that was upon it. The +noise and uproar of those worthless people used to cause disturbance +for the clerics. Ciaran prayed to the Lord that the island should be +removed from its place, and that was done. The place where it was in +the lake is still to be seen as a memorial of that miracle. + + +XXXVII. CIARAN DEPARTS FROM ISEL + +30. As the brethren could not suffer the almsgiving of Ciaran, so +great was it, and as they were envious of him, they said unto him, +"Rise and depart from us," said they, "for we cannot be in the same +place." Said Ciaran, "Had I been here," said he, "though this spot be +lowly (_Isel_) in situation, it would have been high in glory and in +honour." Then he said-- + + Although lowly, it were high, + Had not censure come me nigh; + Had I not been censured so, + It were high though it be low. + +Then Ciaran put his books upon a wild stag; afterwards he accompanied +the wild stag wheresoever it would go. The deer went forward to Inis +Aingin. He went into the island and dwelt there. + + +XXXVIII. CIARAN IN INIS AINGIN + +31. Then his brethren came to him from every side. There was a certain +archpresbyter in the island, Daniel his name. Of the British was he, +and the devil incited him to be jealous of Ciaran. A royal cup with +three birds of gold was given him by Ciaran as a token of forgiveness. +The presbyter marvelled thereat, and repented, and did obeisance to +Ciaran, and gave the island to him. + + +XXXIX. THE COMING OF OENNA + +32. Once Ciaran was in Inis Aingin and he heard a cry in the port. He +said to the brethren, "Rise and go for your future abbot." When they +reached the harbour they found no man save a weak unconsecrated youth. +They tell that to Ciaran. "For all that, go again for him; it is clear +to me from his voice that it is he who shall be abbot after me." +Thereafter the youth was brought into the island to Ciaran, and Ciaran +tonsured him, and he read with him. That was Enna maccu Laigsi, a holy +man, held in honour of the Lord; and it is he who was abbot after +Ciaran. + + +XL. HOW CIARAN RECOVERED HIS GOSPEL + +33. It happened that the gospel of Ciaran fell into the lake from the +hand of a heedless brother, and it was a long time in the lake. Upon +a day in the time of summer the kine went into the water, so that the +strap of the gospel attached itself to the hoof of one of the kine, +and she brought it dry [from below][33] to haven. Thence is "Port of +the Gospel" in Inis Aingin. When the gospel was opened it was in this +wise--white and clean, dry, without the loss of a letter, through the +grace of Ciaran. + + +XLI. HOW CIARAN WENT FROM INIS AINGIN TO CLONMACNOIS + +34. A certain man of Corco Baiscind came to Ciaran, Donnan his name, +brother's son of Senan mac Gerginn; and he had the same mother as +Senan. "What wouldest thou, or wherefore comest thou?" said Ciaran. +"Seeking a place wherein to abide and to serve God." Ciaran left Inis +Aingin to Donnan. Donnan said, "Since thou hast a charity towards me, +leave me somewhat of thy tokens and of thy treasures." Ciaran leaves +him his gospel--that which was recovered from the lake--and his bell, +and his bearer Mael Odran. Three years and three months was Ciaran in +Inis Aingin. + +He came thereafter to Ard Manntain, close to the Shannon. When he saw +the beauty of that place, thus he spake: "If we dwell here," said he, +"we shall have much of the wealth of the world, and there shall be few +souls going to heaven from hence." + +Then he came to this town; Ard Tiprat was its name at that time. "Here +will we stay, for there shall be many souls going to heaven from +hence, and God and man shall visit this place for ever." + +On the eighth of the calends of February Ciaran settled in Cluain, the +tenth day of the moon, a Saturday. Eight men went with him--Ciaran, +Oengus, Mac Nisse, Cael-Cholum, Mo-Beoc,[34] Mo-Lioc, Lugna maccu Moga +Laim, Colman mac Nuin. Wondrous was that monastery, set up by Ciaran +in Cluain with his eight men after coming from the waves of the water, +as Noah son of Lamech took the world with his eight after coming from +the waves of the Flood. + + +XLII. THE FOUNDATION OF THE CHURCH + +35. Then Ciaran set up the first post in Cluain, and Diarmait mac +Cerrbheil along with him. Said Ciaran to Diarmait when they were +planting the post, "Warrior, suffer my hand to be over thy hand, and +thou shalt be over the men of Ireland in high-kingship." "I permit +it," said Diarmait, "only give me a token thereof." "I will," said +Ciaran; "though thou art solitary to-day, thou shalt be King of +Ireland this time to-morrow." That was verified; for Tuathal Moel-garb +King of Ireland was slain that night, and Diarmait took the kingship +of Ireland on the morrow, and he bestowed a hundred churches on +Ciaran. Wherefore to prove that, it was said-- + + I'll speak both choice and truly, + although thou now art lonely, + Thou shalt rule Ireland duly, + after one's day's space only. + + The chosen Tuathal's slaughter, + a crying without glory. + Thence is it said thereafter, + "That deed was of Mael-Moire." + + Without a court or slaughter, + great Diarmait Uisnech lifted; + A hundred fanes thereafter, + to God and Ciaran gifted. + +Then was the post made fast; and Ciaran said in fixing it, "Be this," +said he, "in the eye of Tren." Tren was a youth who was in the +fortress of Cluain Ichtar, and who had adventured arrogance against +him. Forthwith his one eye burst in his head, at the word of Ciaran. + + +XLIV. CIARAN AND THE WINE + +36. One day the brethren were sore athirst, while they were reaping in +Cluain. They send a messenger to the cleric, that water be brought +to them in the field. Then Ciaran said, "If to-day they would endure +thirst, it would procure great riches of the world for the brethren +who would come after them." "Truly," said the brethren, "we prefer to +exercise patience, whereby profit will be secured for ourselves, +and advantage to the brethren who follow us; rather than to have +satisfaction of our thirst to-day." + +A cask full of wine was brought from the land of the Franks to the +steading, to Ciaran, in reward for their patience; and a fragment of +that cask remained here till recently. + +When the evening was come, Ciaran blessed a vessel full of water, and +it was changed to choice wine, and was divided among the monks; so +that there was no feast that excelled that feast. For the folk of +Colum Cille came from I, after a long time, to this city. A feast was +prepared for them, and it was noised abroad through the whole city +that never before or since was there a feast its equal. Then an aged +man who was in the house of the elders said, "I know," said he, "a +feast that was better than this feast. Better was the feast that +Ciaran made for his monks when they were sore athirst,[35] so that he +changed water into wine for them. That it be no story without proof +for you," said the elder, "it was myself who divided that wine, and +my thumb would go over the edge of the cup into the wine. Come and +perceive now the savour of my thumb, which then was dipped into the +wine." They came and were all satisfied with the savour of that +finger. And they said, "Better," said they, "than any feast was that +feast of which the savour remains after a long time on a finger. +A blessing," said they, "on Ciaran and a blessing on the Lord Who +allotted every good thing to him." + + +XLV. THE STORY OF CRITHIR + +37. Crichid [_sic_] of Cluain, a servant of Ciaran, went to Saigir and +stayed there a long time. The devil tempted him to quench the sacred +fire which the monks had in the kitchen. Said Ciaran of Saigir, that +he would not eat food till there should come guests who would bring +him fire. Crichid then went from them a short distance outside the +city, and wolves slew him, but did not injure his body. When Ciaran +the wright's son heard of the death of his attendant, he went to +Ciaran of Saigir to seek for him. When he arrived, Ciaran of Saigir +said, "First of all ye need water for your feet; but we have no fire +to heat water for you. Let you as guests give us fire, for God hath +decreed this for you." Then Ciaran the wright's son raised his hands +to heaven, and made fervent prayer. When the prayer was finished, +there came fire from heaven, and rested on his breast. He protected +his breast from the fire, and carried it with him to the monastery. He +cast from him the fire on to the floor, and it did not hurt so much as +the fur of the robe of white linen which he was wearing. + +Then he revived his servant who had died before that, and he ate food +with them. The two Ciarans then made a covenant together. "The wealth +of the world," said Ciaran son of the wright, "be in great Saigir." +"Knowledge and dignity incorruptible be in Cluain maccu Nois," said +Ciaran of Saigir. + + +XLIX. THE DEATH OF CIARAN + +38. The soul of Ciaran was not more than seven months in this town +before he went to heaven, on the ninth day of September. When Ciaran +knew that the day of his death was drawing nigh, he made a prophecy +with great sorrow. He said that great would be the persecution of his +city from evil men towards the end of the world. "What then shall we +do in the time of that crime?" said the monks; "is it by thy relics we +shall stay, or shall we go elsewhere?" "Rise," said Ciaran, "and leave +my relics as the bones of a deer are left in the sun. For it is better +for you to live with me in heaven than to stay here with my relics." + +When the time of his death was near to Saint Ciaran in the Little +Church, in the thirty-third year of his age, on the fifth of the ides +of September as regards the solar month, on Saturday as regards the +day of the week, on the eighteenth day as regards the moon, he said, +"Let me be carried out to the Little Height," said he. And when he +looked at heaven, and the height of air above his head, he said, +"Awful is this road upward." "Not for thee is it awful," said the +monks. "Truly, I know not," said he, "any of the commandments of God +which I have transgressed: yet even David son of Jesse, and Paul the +apostle, dreaded this way." + +Then the stone pillow was taken from him, to ease him. "Nay," said he, +"put it under my shoulder. _Qui enim perseuerauerit usque in finem, +hic saluus erit._" Then angels filled the space between heaven and +earth to receive his soul. + +He was brought afterward into the Little Church, and he raised his +hand and blessed his folk, and said to the brethren to shut the church +upon him till Coemgen should come from Glenn da Locha. + + +L. THE VISIT OF COEMGEN + +39. When Coemgen came after three days, he received no full courtesy +at first from the clerics, as they were in great sadness after their +head. Said Coemgen to them, "Let a doleful countenance be upon you +continually!" said he. Then fear took hold of the elders, and they did +the will of Coemgen, and opened the Little Church to him. The spirit +of Ciaran went at once to heaven,[36] and he returned again into his +body to converse with Coemgen, and welcomed him. From one canonical +hour to the next they were there in converse, and making a covenant. +Thereafter Ciaran blessed Coemgen, and Coemgen blessed water and made +a communion with Ciaran. And Ciaran gave his bell to Coemgen as a sign +of their league and as a fee for their communion. That is what is now +called the _Boban_ of Coemgen. + + +LII. THE ENVY OF THE SAINTS + +40. The saints of Ireland were envious of Ciaran for his excellence, +and they put their trust in the King of Heaven that his life might be +shortened. So great was their envy against him that even his comrade +Colum Cille said, "Blessed be God," said he, "Who hath taken Saint +Ciaran. For had he lived to old age, there would not have been the +place of two chariot-horses found in Ireland that would not have been +his." + + +LIII. A PANEGYRIC ON CIARAN + +41. Here then is Ciaran with the eight men whom I have mentioned, and +many thousands of saints besides. Here are the relics of Paul and +Peter, which Benen and Cumlach left in the hollow tree here. Here are +the relics of the blind boy, the disciple of Peca. Here is the shrine +of the guest Peca, whom a certain devout man saw borne by angels to +the burial of Ciaran. There were three wonders here that night: the +guest-house being without fire, without guest, without prayer, for +Peca was sufficient of fire, and guest, and prayer. + +There is not one to relate completely what God wrought of signs and +wonders for this holy Ciaran; for they are more than can be told or +mentioned. For after the coming of Christ in the flesh there was +not one born greater in almsgiving and mercy, greater in labour and +fasting and prayer, greater in humility and fervour of good-will, +greater in courtesy and mildness, greater in care for the Church of +God, greater in daily labour and in nightly vigil. + +He it is who never put tasty food or heady drink into his body, from +the time when he embraced the religious life. He it is who never drank +milk or ale, till a third of it was water. He it is who never ate +bread, till a third part of sand was mixed with it. He it is who never +slept save with his side on the bare ground. Beneath his head was +never aught save a stone for a pillow. Next his skin never came flaxen +or woollen stuff. + +A man with choice voluntary full offerings to the Lord, like Abel +son of Adam. A man with zealous entreaties to God, like Enoch son of +Jared. A steersman full-sufficient for the ark of the Church among +the waves of the world, like Noah son of Lamech. A true pilgrim with +strength of faith and belief, like Abraham son of Terah. A man loving, +gentle, forgiving of heart, like Moses son of Amram. A man patient and +steadfast in enduring suffering and trouble, like suffering Job. A +psalmist full-tuneful, full-delightful to God, like David son of +Jesse. A dwelling of true wisdom and knowledge like Solomon son of +David. A rock immovable whereon is founded the Church, like Peter the +apostle. A chief universal teacher and a chosen vessel for proclaiming +truth, like Paul the apostle. A man full of the grace of the Holy +Spirit and of chastity, like John the breast-fosterling. + +A man full of likeness in many ways to Jesus Christ the Head of all +things. For this man made wine of water for his folk and his guests in +this city, as Jesus made choice wine of water at the feast of Cana of +Galilee. This man is called "son of the wright," as Christ is called +"Son of the wright" in the Gospel (_hic est Filius fabri_, that is, +of Joseph). Thirty-three years in the age of this man, as there are +thirty-three years in the age of Christ. This man arose after three +days in his bed in Cluain to converse with and to comfort Coemgen, as +Christ arose after three days from the grave in Jerusalem, to comfort +and strengthen His mother and His disciples. + +So for these good things, and for many others, is his soul among +the folk of heaven. His remains and relics are here with honour and +renown, with daily wonders and miracles. And though great is his +honour just now in this manner, greater shall be his honour in the +holy incorruptible union of his body and his soul in the great +assembly of Judgment, when Saint Ciaran shall be judge of the fruit +of his labour along with Christ Whom he served. So shall he be in the +great assembly, in the unity of holy fathers and prophets, in the +unity of apostles and disciples of the Saviour Jesus Christ, in the +unity of the nine grades of angels that have transgressed not, in +the unity of the Godhead and Manhood of the Son of God, in the unity +nobler than every other unity, the Unity of the Holy Trinity, Father, +Son, and Holy Spirit. + +I beseech the mercy of the Lofty Omnipotent God, by the intercession +of Saint Ciaran, that we may reach that unity. May we dwell there, _in +saecula saeculorum!_ + + +[Footnote 1: Following the reading _cordus_ in the _Leabhar Breac_ +text of the Homily from which this section is an extract, instead of +the unintelligible _comhlud_ of the MSS. of the _Life_.] + +[Footnote 2: This Latin extract in the Brussels MS. only.] + +[Footnote 3: In this paragraph the less corrupt Brussels text +is followed. In the original the Latin passages, here printed +consecutively, are interspersed sentence by sentence with the Irish +translation here rendered into English.] + +[Footnote 4: This is the apparent sense of the passage: the MSS. are +here corrupt.] + +[Footnote 5: Only the first two words of this extract in the +Lismore MS. The Brussels MS. erroneously repeats _reg[i]mina_ after +_Diuulgata_.] + +[Footnote 6: The last two words in the Brussels MS. only, which also +adds "of the Elements" after "Lord," two lines further down.] + +[Footnote 7: Following the Brussels MS.: the Lismore text is here +again corrupt.] + +[Footnote 8: The bracketed words in the Brussels MS. only.] + +[Footnote 9: The bracketed words in the Brussels MS. only.] + +[Footnote 10: The bracketed words represent the sense of a passage +that has evidently dropped out of the MSS.] + +[Footnote 11: _Sic_ MSS.: we should read "Iustus."] + +[Footnote 12: The Lismore text is slightly imperfect in this +paragraph: it is completed with the aid of the Brussels MS.] + +[Footnote 13: This represents the sense of a passage that must have +dropped out.] + +[Footnote 14: _Ut dixit_ and the stanza following in the Brussels MS. +only.] + +[Footnote 15: Bracketed words in the Brussels MS. only.] + +[Footnote 16: In Brussels MS. only.] + +[Footnote 17: Emending the _dia fhoglaim_ of the text ("as he was +learning") to _dia fhognam_.] + +[Footnote 18: These words in the Brussels MS. only.] + +[Footnote 19: "Apostle" in the Brussels MS.] + +[Footnote 20: From "as is verified" to the end of the stanza in the +Brussels MS. only.] + +[Footnote 21: The Lismore MS. is here illegible: the rendering follows +the Brussels MS.] + +[Footnote 22: The Lismore MS. is here illegible: the translation +follows the Brussels MS.] + +[Footnote 23: The Brussels MS. adds "and may it be on thy cheek as +thou goest to thy house."] + +[Footnote 24: Bracketed words represent the sense of a passage +evidently lost from the MSS.] + +[Footnote 25: Literally "intoxication."] + +[Footnote 26: In Brussels MS. only.] + +[Footnote 27: The bracketed words in the Brussels MS. only.] + +[Footnote 28: The MSS. read "Findian."] + +[Footnote 29: These words in the Brussels MS. only.] + +[Footnote 30: In this incident again it is necessary to follow +the Brussels MS. in places, as the Lismore MS. is corrupt and +unintelligible.] + +[Footnote 31: Literally "'tis a drowning that shall drown this kiln."] + +[Footnote 32: These words in the Brussels MS. only.] + +[Footnote 33: In Brussels MS. only.] + +[Footnote 34: This name in the Brussels MS. only.] + +[Footnote 35: Here the Brussels MS. is corrupt.] + +[Footnote 36: _Sic_ MSS. We should read "came from heaven,"] + + * * * * * + + + + +ANNOTATIONS TO THE FOREGOING LIVES + + +I. THE HOMILETIC INTRODUCTION (VG) + +The three Latin lives plunge _in medias res_ at the beginning; but +VG prefixes an introduction borrowed from a Homily on _Charity_. The +Irish text of this homily, with the original Latin, will be found +printed from the fifteenth-century MS. called _Leabhar Breac_ ("The +speckled book") in Atkinson's _Passions and Homilies_ (Dublin 1887). +The text announced by the preacher is clearly suggested by incident +XXII. It has already been shown in the Introduction, that this Life, +with its homiletic preface, was a sermon written to be preached or +read on the festival of the saint (9th September) at Clonmacnois. + +The keynote of the Irish homily is struck in this first section. It is +the work of some scholar of Clonmacnois, with a warm enthusiasm for +the dignity of his _alma mater_. The sermon is as much a eulogy of +Clonmacnois as of Ciaran. In the preacher's view, Clonmacnois is +the chief and central church of Ireland, and the source of all +ecclesiastical discipline in the country. Its founder excelled his +fellow-saints as the sun excels the stars (Sec. 2). His pre-eminence was +recognised by angels, who relieved him of labour when his turn came (Sec. +13): and on several occasions Findian showed a like favouritism (Sec.Sec. +18, 20, _a_, _d_, 23). Clonmacnois was superior to the rival house +at Birr (Sec. 20 _b_); and possessed in the hide of the Dun Cow an +infallible passport to heaven (Sec. 20 _c_). The vision of the tree seen +by Enda and by Ciaran prophesied the pre-eminence of Clonmacnois (Sec. +24). The other saints were envious of his renown and of the glory of +his monastery (Sec. 40). + +_The Hymn of Colum Cille._--Following the usual practice of Irish +prose literary composition, the homilist intersperses his work +throughout with verse extracts, appealed to as the authority for the +various statements which he has occasion to make. In the present +section he draws upon a hymn made by Colum Cille in honour of Ciaran. +To this hymn, and to its surviving fragments, we shall return in +commenting upon incident LI, where the composition of the hymn is +alluded to. + +_The Ante-natal Prophecies._--Patrick is said also to have prophesied +the advent of Senan (LL, 1845)[1] and of Alban (CS, 505); and Becc mac +De that of Brenainn (LL, 3343). But the parallels drawn between the +Life of Ciaran and that of Christ have made such prophecies especially +appropriate in the present case. + +The prophecy of Saint Patrick took place under the following +circumstances (VTP, p. 84 ff.).[2] The leper whom, in accordance with +a custom frequent in early Irish monasticism, Patrick is said to have +maintained--partly for charity and partly for self-abasement--departed +from Patrick when the latter was on the holy mountain of Cruachan +Aigli (Croagh Patrick, Co. Mayo). He made his way to the then empty +site of Clonmacnois, and sat in the split trunk of a hollow elm tree. +A stranger made his appearance, and the leper, having assured himself +that he was a Christian, requested him to uproot a bundle of rushes +and to give him in a clean vessel of the water that would burst forth. +Then the leper begged of the stranger to bring tools for digging, +and to bury him there; and he was the first dead man to be buried in +Clonmacnois. Now after this had taken place, the nephew of Patrick, +Bishop Muinis, chanced to be benighted on the same spot, when +returning from a mission to Rome on which the apostle had sent him. +There were angels hovering over the leper's grave, and thus Muinis +recognised it as the burial-place of a man of God. He deposited the +relics which he was bearing back from Rome, for the night, in the +hollow elm; but he found in the morning that the tree had closed upon +them, and that they could not be recovered. In sorrow for their loss, +he related the event to Patrick, and for his comfort he was told that +a Son of Life--to wit Ciaran, son of the wright--was destined to come +thither, and that he would need the relics. These relics are mentioned +in VG 41, though "Benen and Cumlach" [the leper] are there said to +have left them, not Muinis. From this reference we learn that they +were attributed to Saints Peter and Paul. + +It is quite clear that this curious story has reached us in a +fragmentary and expurgated form, and that if we had the whole +narrative before us it would afford us an indication that Clonmacnois +was the site of an earlier, Pagan, sanctuary. It will most probably be +found to be an invariable rule that the early Christian establishments +in Ireland occupy the sites of Pagan sanctuaries; the monastery having +been founded to re-consecrate the holy place to the True Faith. The +hollow elm was doubtless a sacred tree; the well which miraculously +burst forth was a sacred well: the buried leper may have been a +foundation sacrifice, like Oran on Iona. The old pre-Christian name of +the site is suggestive--_Ard Tiprat_, "the high place of the [holy] +well." By no stretch of language can the site of Clonmacnois be called +physically high; as in the stanza quoted in VG 30, the word _Ard_ must +be used in the sense of distinguished, eminent, or sacred. + +Of the prophecy attributed to Brigit there appears to be no record in +any of her numerous _Lives_: nor can I identify with certainty the +story of "the fire and the angel." There were "Crosses of Brigit" at +Armagh;[3] but as there were probably many other crosses throughout +the country dedicated to this popular saint we cannot infer that +Armagh was the scene of the prophecy. + +Becc mac De was chief soothsayer to King Diarmait mac Cerrbeil. Very +little is certainly known of him; most of the traditions relating +to him consist of tales of his remarkable gift of foretelling the +future--tales similar to those related of the Covenanter Alexander +Peden in Scotland, or of the seventeenth-century Mayo peasant Red +Brian Carabine.[4] He died in or about the year A.D. 555 (the +annalists waver between 552 and 557); and the _Annals of Clonmacnois_ +tell us that he began to prophesy in 550. As Ciaran is said to have +died in 548, the statement that Becc mac De foretold his coming is +anachronistic. The prophecy here attributed to him does not appear +in the list of prognostications attributed to him (given in the MS. +Harleian 5280, British Museum, edited in _Zeitschrift fuer Celtische +Philologie_, ix, 169), or in _Leabhar Breac_, p. 260, where some +further particulars about him are given. + +I have ventured to emend the passage regarding Becc mac De slightly, +restoring the verse form which the prophecy seems to have had +originally. As it appears in the _Lismore Lives_ printed text it is +given in prose; an insignificant transposition of the words, and the +taking of the word _andsin_ out of the inverted commas is all that +is necessary.[5] In the rendering in the text an attempt is made to +reproduce to some extent the elaboration of alliteration, but the +end-rhymes and the vowel-assonances cannot be imitated without +sacrificing the sense. The metre resembles that known as _mibhasc_ +(four-syllable and six-syllable lines alternating, but with +trisyllabic rhyme in the short lines). + +The person to whom Colum Cille uttered his prophecy was Aed mac +Brenainn, Prince of Tethba (Teffia), the region comprising various +baronies in the modern Co. Westmeath and part of Co. Longford. This +Aed gave Dermag (Durrow) to Colum Cille a few years before the +latter's departure for Scotland. There is, however, no record of +the prophecy in the lives of Colum Cille; probably his visit to +Clonmacnois from Durrow is in the writer's mind. Ard Abla, identified +by O'Donovan with Lissardowlin, Co. Longford, was in the territory +of Tethba. The Lismore scribe has written the name of Aed's father +incorrectly (Brandub); the correction ("or Brenainn") is a marginal +note. + + +II. THE ORIGIN AND BIRTH OF CIARAN: THE WIZARD'S PROPHECIES (LA, LB, +LC, VG) + +_The Pedigree_ (VG).--The pedigree in VG traces Ciaran's descent from +Tigernmas, fabled to have reigned in Tara 3580-3657 _Anno Mundi_ +(1620-1543 B.C.).[6] Through Tigernmas the line is traced to Mil of +Spain, the eponymous ancestor of the "Milesians," or Celtic-speaking +inhabitants of Ireland. + +There is another pedigree, totally different, which connects the +saint, not with the Tara kings, but with those of the Ulaid or Ulster +folk, through the dethroned Fergus who figures so prominently in the +epic tale _Tain Bo Cualnge_. This pedigree appears in the _Book of +Leinster_ (facsimile, pp. 348, 349) and _Leabhar Breac_ (facsimile, p. +16), the Bodleian MS. Rawlinson B 506, p. 154 _d_, and in the MS. in +Marsh's Library containing LA, at the foot of the column where LA +begins; with an added note stating that Ciaran was "of the true +Ultonains of Emain": its authenticity is adopted by Keating (I.T.S. +edition, vol. iii, p. 48). Correcting one copy with another this +genealogy runs as follows-- + + + Ciaran son of Coscrach son of Aislithe son of + Beodan " Mesinsuad " Modruad " + Bolcan " Mesinsulad " Follomain " + Linned " Erce " Deoda " + Corc " Erc (or Oscar) " Eochaid " + Daig " Mechon " Corc " + Cunneda " Nechtan " Fergus " + Cass " Aed Corb " Ros " + Froech " Aed Gnoe " Rudraige + + +Thus both genealogies claim a royal descent for the saint. This is an +instance of a widespread policy, of which many traces are to be found +in the old Irish Genealogies. The whole country was divided into +territories of different clans, under which were subordinate and +tributary septs. The latter bore the chief burden of taxation; +and they were for the greater part composed of descendants of the +aboriginal pre-Celtic tribes, who had been reduced to vassalage on +the coming of the Celtic-speaking invaders (about the third or fourth +century B.C.). When a tributary sept became strong enough to resist +the pressure of these imposts, exemption was claimed by a sort of +legal fiction, by which they were genealogically affiliated to the +ruling sept. This practice led to the fabrication of spurious links, +and even of whole pedigrees. + +In point of fact several indications show that Ciaran belonged to a +tributary sept, and was of pre-Celtic blood. These tributary +septs were distinguished from their Celtic conquerors by social +organisation, racial character, and probably still to some extent +by religion and language. They had much the same position as the +_perioeci_ in ancient Sparta. The following are the evidences of his +pre-Celtic nationality-- + +(_a_) The tribal names of his parents (Latharna, Glasraige). There are +two forms of tribal names in ancient Ireland; those consisting of two +words, and those consisting of one. The first are in such formulae as +"tribe of NN," "seed of NN" or the like--NN being the name of a more +or less legendary ancestor. The second are either simple names which +cannot be analysed, or else are derived from an ancestral name by +adding the suffix _-rige_ or _-raige_. As a rule the names consisting +of one word only are fundamentally pre-Celtic, or denote pre-Celtic +septs, though in many cases they have been fitted with Celticising +genealogies. + +(_b_) The names of Ciaran himself and his brothers, and of one of his +sisters. Donnan, Ciaran, Odran, Cronan are all diminutives founded +upon colours--the little brown, black, grey, and tawny one. These +indicate that the family was dark complexioned, which would also +accord with a pre-Celtic origin. The Celts were fair, their +predecessors dark. One of the sisters was called Pata, with an initial +P. This is impossible in a Gaelic name. + +(_c_) The subordinate position of Ciaran's father, and his liability +to taxation. In the _Book of Leinster_ and, in part, in _Leabhar +Breac_, after the genealogy, we read "He [_i.e._ Ciaran] was of one of +the seven clans of the Latharna of Molt. His father was originally in +slavery in Britain; he went thereafter to Ireland to Cenel Conaill +[north of Co. Donegal], and after that to Connacht[7] to avoid a +heavy tax, so that Ciaran was born at Raith Cremthainn in Mag Ai." LA +describes Ciaran's father as "a rich man," and certainly the family +seems to have been comfortably provided with cattle, the chief wealth +of their time. In reference to his father's trade Ciaran is regularly +called _mac in tsair_, "son of the wright." The Rabelaisian +extravaganza called _Imtheacht na Tromdhaimhe_ ("The Adventures of the +Burdensome Company") introduces Ciaran as himself practising smith's +craft;[8] but no importance can be attached to so irresponsible a +production. Analogous in this respect are the references to our saint +in _The Adventures of Leithin_,[9] which also introduces Ciaran and +his monks; but as Dr. Hyde points out in his edition, these are merely +a kind of framework for the legend, and the story, though in itself +extremely curious and interesting, tells us nothing about either +Ciaran or Clonmacnois. + +(_d_) The fact, specially mentioned in LA, that Ciaran was reared by +his parents, not put out to fosterage as would have been done had he +been of gentle birth. + +(_e_) The pre-eminent position of Ciaran's mother in the home. The +pre-Celtic tribesmen of Ireland, like their Pictish kinsmen in +Scotland, were organised on the system of mother-right, in which +property and descent and kinship are all traced through the maternal +side of the ancestry. Throughout the _Lives_, Beoit is a cypher: the +house and its contents and appurtenances are almost invariably treated +as Darerca's property. Matriarchate usually implies exogamy, a man +choosing his wife from a sept differing from his own; and the +children are related to the mother's, not the father's kin. The male +responsible for the education of the child is not so much the father +as the maternal uncle. The law of exogamy was strictly followed in the +case before us. Beoit comes from north-east Ulster; Darerca belonged +to a family which drew its origin from the south-east of the present +county Kerry, though she seems to have settled in Cenel Fiachach at +the time when Beoit met her. Incidents VIII and X of Ciaran's Life are +laid in that territory, which falls in with a tradition, presently to +be noted, that the dwelling-place of the family of the saint was not +Raith Cremthainn, but the place where the parents had first met--which +would be an instance of the husband dwelling with the wife's people, +as is frequent under the matriarchate. The Celtic authors of the +_Lives_ have transferred the kinship of the son to the father's clan, +in accordance with their own social system; but an older tradition has +left an unmistakable trace in the confusion of the relationships of +"father" and "uncle" in LA, Sec.Sec. 9, 10. + +It is possible that the prominence of the mother in the household, +and Ciaran's birth away from his ancestral home as the result of +a taxation, are specially emphasised because they offer obvious +parallels with the Gospel story. The character of Darerca is, however, +by no means idealised, as we might have expected it to be, had this +been the chief purpose of the narrator. + +_The Parents of Ciaran, their Names and Origins._--The name of +Ciaran's father is variously Latinised in the Latin Lives. The Irish +lives call him Beoit, a name analysed in the _Book of Leinster_, p. +349, into _Beo-n-Aed_, which would mean something like "Living Fire." +The _-n-_ is inserted, according to a law of Old Irish accidence, +because _aed_, "fire," is a neuter word. Thus arises the Latin form +_Beonnadus_. By metathesis the name further becomes transformed to +_Beodan_ or _Beoan_. The _Latharna_ were the people who dwelt around +the site of the modern town of _Larne_, which preserves their name; +Mag Molt ("the plain of wethers") is probably the plain surrounding +the town. The _Aradenses_, to whom LB ascribes the origin of Beoit, +were the people known in Irish record as _Dal n-Araide_, the +pre-Celtic people of the region now called Antrim. + +Dar-erca, "daughter of brightness" or "of the sky," was a common +female name in ancient Ireland. The Glasraige to whom she belonged +was a tribe with divisions scattered in various parts of Ireland. +Irluachra was south-east Kerry with adjoining parts of Cork and +Limerick. Of her poet grandfather Glas nothing is known. + +It would perhaps be too far-fetched to see a hint at a mythological +element in the traditions of Ciaran in the signification of his +parents' names. Indeed, considering the _Tendenz_ of the Ciaran +_Lives_, it is remarkable that there is no supernormal element in the +account of the birth of this particular saint; supernatural births are +almost a commonplace in Irish saints' lives as a rule. + +The saint's own name is regularly spelt with an initial K or Q in the +Latin texts, doubtless because Latin _c_ was pronounced as _s_ before +_e_ and _i_ in mediaeval Ireland. + +The _Annals of Clonmacnois_ preserves for us a totally different +tradition of the origin and upbringing of the saint. Modernising the +haphazard spelling and punctuation of the seventeenth-century English +translation (the original Irish of this valuable book is lost), we may +note what it tells us. "His father's name was Beoit, a Connacht man +(_sic_) and a carpenter. His mother Darerca, of the issue of Corc mac +Fergusa mic Roig of the Clanna Rudraige. He in his childhood lived +with his father and mother in 'Templevickinloyhe' [wherever that may +have been] in Cenel Fiachach; until a thief of the country of Ui +Failge stole the one cow they had, which, being found, he forsook +together with his father and mother the said place of the stealth [= +theft], fearing of further inconvenience." Here note: (1) that Darerca +is given the ancestry attributed in the _Book of Leinster_ pedigree +to Beoit, thus hinting at an originally _matrilinear_ form of the +official pedigree: (2) that the settlement of the family in Cenel +Fiachach, _i.e._ the place of Darerca's dwelling, is definitely +stated; (3) that the migration of the family does not take place till +after Ciaran's birth; (4) that a totally different reason is assigned +for the migration; (5) that incident X of the _Lives_ is directly +referred to; (6) that we hear nothing in this passage about the rest +of the numerous family of Beoit; and (7) that the family is poor, +having but one cow. + +Cenel Fiachach (the clan of Fiachu) occupied a territory covering +parts of the present counties of Westmeath and King's Co. VG +erroneously writes this Cenel Fiachrach, which occupied a territory of +the modern Co. Sligo. _See_ further, p. 171. + +_The Princes._--Unfortunately Ainmire mac Colgain, lord of Ui Neill, +and Cremthann, a chieftain of Connacht, are not otherwise known; we +cannot therefore test the chronological truth of this part of the +story. Ainmire reappears as an oppressor in the life of Aed (VSH, ii, +295). LA anachronistically confuses this Ainmire with Ainmire mac +Setna, King of Tara, A.D. 564-566. + +It is noteworthy that VG calls Cremthann "King of Ireland." This is in +accordance with the fact that the dynasty which united Ireland under +the suzerainty of the King of Tara was of Connacht origin.[10] + +_The Wizard's Prophecy._--The phrase "the noise of a chariot under +a king" is a stock formula in this connexion; compare, with Stokes, +_Vita Sancti Aedui_ in Rees' _Lives of Cambro-British Saints_, p. 233 +(also VSH, ii, 295). With the incident compare the story of the druid +rising to welcome the parents of Saint Senan, and when ridiculed for +thus showing honour to peasants explaining that it was to their unborn +child that he was paying honour (LL, 1875). Observe that in both tales +the druid is _mocked_. This touch doubtless belongs to the Christian +chronicler, taking the opportunity of putting the minister of the +rival creed in an invidious position. + +_Deacon Iustus_, according to VTP (p. 104) and Tirechan's _Collections +regarding Saint Patrick_ (edited in VTP, see pp. 305, 318) was +consecrated by Saint Patrick, who left with him his ritual book and +his office of baptism, in Fidarta (Fuerty, Co. Roscommon). It was in +his old age that he baptized Ciaran, out of Patrick's book--he was, +indeed, according to the documents quoted, no less than 140 years of +age. The glossators of the _Martyrology of Oengus_ (Henry Bradshaw +Society edition, p. 128) confuse him with Euthymius, the deacon, +martyred at Alexandria. The play on words ("it were fitting that the +_just one_ should be baptized by a _Just One_") is lost in the Irish +version, whence Plummer (VSH, i, p. xlix) infers that this document is +a translation from a Latin original: but the fact proves nothing more +than that the author of VG borrowed _this particular incident_, as +he borrowed his preface, from a Latin writing. All these Lives are +patchworks, and their component elements are of very different origins +and dates. + +_The date of Ciaran's birth_ was 25 February, A.D. 515. The _Annals of +Ulster_ says 511, or "according to another book," 516. The _Annals of +Clonmacnois_ has the correct date, 515. + +_The Geographical Names in this Incident._--_Temoria_ (LA) is Tara +(Irish _Teamair_), Co. Meath, the site of the dwelling of the Kings of +Ireland. _Midhe_ (LA) means the province of Meath; LA is, however, +in error in placing the Latronenses therein. The _Connachta_ are the +people who give their name to the province of Connacht. _Mag Ai_, +variously spelt, is the central plain of Co. Roscommon; _Raith +Cremthainn_ ("the fort of Cremthann") was somewhere upon it, +presumably near the royal establishment of Rathcroghan, but the exact +site is unknown. _Isel Chiarain_ (VG), a place reappearing later in +the Life, is unknown, but doubtless it was close to Clonmacnois. +_Cluain maccu Nois_, the "Meadow of the Descendants of Nos," now +Clonmacnois, stands on the right bank of the Shannon about twelve +miles below Athlone. Extensive remains of the monastery founded by +Ciaran are still to be seen there. As for _Tech meic in tSaeir_, "the +house of the wright's son," we might have inferred that this place was +also somewhere near or in Clonmacnois; but a note among the glosses of +the _Martyrology of Oengus_ (under 9th September) says that it was "in +the house of the son of the wright" that Ciaran was _brought up_. It +is therefore to be identified with the mysterious place corruptly +spelt "Templevickinloyhe" (church of the son of the ----?) in the +extract from the _Annals of Clonmacnois_ printed above.[11] + +_The Verses in this Section of VG._--The epigram on Ciaran's parents +is found in many MSS. The rendering here given expresses the sense and +reproduces the rhythm of the stanza, but does not attempt to copy the +metre in every detail. This is known as _cro cummaisc etir casbairdne +ocus lethrannaigecht_, and consists of seven-syllable lines with +trisyllabic rhymes, alternating with five-syllable lines having +monosyllabic rhymes. Literally translated the sense would run, +"Darerca my mother / she was not a bad woman // Beoit the wright my +father / of the Latharna of Molt." + +The second stanza is misplaced, and should properly have been inserted +in the following paragraph. Its metre is _ae freslige_--seven-syllable +lines in a quatrain, rhyming _abab_: _a_ being trisyllabic, _b_ +dissyllabic rhymes. The stanza is obscure and probably corrupt; so far +as it can be rendered at all, the literal translation is: "He healed +the steed of Oengus / when he was in a swathe, in a cradle // there +was given ... / from God this miracle to Ciaran." + + +III. HOW CIARAN RAISED THE STEED OF OENGUS FROM DEATH (LA, LB, LC, VG) + +_The Four Versions._--This incident is told in all four lives, and it +is instructive to note the differences of detail which they display. +In LA Oengus goes to fetch Ciaran, after consulting with his friends. +In LB he sends for him. In LC he goes to him, and in VG Ciaran comes +without being fetched. The stanza interpolated in the preceding +section of VG introduces us to another variant of the tradition, in +which Ciaran was a swaddled infant when the miracle was wrought. In LB +the incident is given a homiletic turn, by being told to illustrate +the saint's care for animals. + +_Parallels._--A similar but not identical miracle is attributed to +Saint Patrick (VTP, 228; LL, 565). Here the saint resuscitates horses +with holy water; but in this case the saint's own curse had originally +caused the horses' deaths, because they grazed in his churchyard. +Saint Lasrian also restored a horse to life (CS, 796). + +_Tir na Gabrai_ ("the land of the horse") is unknown, though it +presumably was near Raith Cremthainn. The story was probably told to +account for the name of the field. It has been noticed that the Latin +Lives are less rich in details as to names of places and people than +the Irish Life. This is an indication of a later tradition, when the +recollection of names had become vague, or, rather, when names which +had been of interest to their contemporaries had ceased to rouse such +feelings. + + +IV. HOW CIARAN TURNED WATER INTO HONEY (LA, LB, LC, VG) + +One of the numerous imitations of the story of the Miracle of Cana. +Compare incident XLIV. An identical story is told of Saint Patrick +(LL, 108). Note the variety of reasons given for sending the honey to +Iustus. + + +V. HOW CIARAN WAS DELIVERED FROM A HOUND (LA, LB, LC, VG) + +_Parallels._--The same story is told of Saint Patrick, in Colgan's +_Tertia Vita_, cap. xxxi, _Septima Vita_, I, cap. xlvii. Patrick +likewise quoted the verse _Ne tradas bestiis animus confitentes tibi_ +(Ps. lxiv, [Vulgate lxiii] 19). + +_The Fate of the Hound._--This varies in the different versions. In +the Patrick story just quoted it was struck immovable, as a stone. +In LA it thrusts its head _in circo uituli_, which I have rendered +conjecturally as the context seems to require, but I can find +no information as to the exact nature of this adjunct to the +cattle-stall. Du Cange gives _arcus sellae equestris_ as one of the +meanings of _circus_. + +LB and LC, which have many points of affinity, are in this incident +almost word for word identical. They agree in saying that the men +setting on the hound were spurred (_uexati_) by an evil spirit. The +misplacing of this incident in LB is probably due to a transposition +of the leaves of the exemplar from which it was copied. + + +VI. HOW CIARAN AND HIS INSTRUCTOR CONVERSED, THOUGH DISTANT FROM ONE +ANOTHER (LA, VG) + +_Topography of the Story._--Assuming that Raith Cremthainn was +somewhere near Rathcroghan, the distance between this and Fuerty would +be about fourteen miles. There is no indication on the Ordnance map of +any rock that can be identified with the cross-bearing stone on which +Ciaran used to sit, though it clearly was a landmark well known to the +author of LA. (_Pace_ LA, Rathcroghan is _north_ of Fuerty.) + +_Parallels._--The closest parallel is the story of Brigit, who heard +a Mass that was being celebrated in Rome, though unable to hear a +popular tumult close by (TT, 539). Something resembling the action of +a wireless telephone is contemplated, the voices being inaudible +to persons between the speakers. Thus the tales of saints with +preternaturally loud voices are not quite in point. Colum Cille was +heard to read his Psalms a mile and half away (LL, 828); Brenainn also +was heard at a long distance (LL, 3419). The burlesque _Vision of +MacConglinne_ parodies such voices (ed. Meyer, pp. 12, 13). + + +VII. CIARAN AND THE FOX (VG) + +_Parallels._--There are endless tales of how saints pressed wild +animals into their service; indeed the first monastic establishment of +Ciaran's elder namesake, Ciaran of Saigir, consisted of wild animals +only: a boar, a badger, a wolf, and a stag (VSH, i, 219; _Silua +Gadelica_, i, p. 1 ff.). Moling also kept a number of wild and tame +animals round his monastery--among them a fox, which, as in the tale +before us, attempted to eat a book (VSH, ii, 201); otherwise, however, +the stories differ. Aed rescued a stag from hunters, and used its +horns as a book-rest (VSH, ii, 296); Coemgen similarly rescued a boar +(VSH, i, 244). So, in Wales, Saint Brynach caused stags to draw +his carriage, and committed his cow to the charge of a wolf +(_Cambro-British Saints_, pp. 10, 296). Saint Illtyd tamed a stag +which he had rescued from hunters (_ibid._, pp. 164, 473). + +_Herding of Cattle._--There is abundant evidence from the Lives of the +saints that the herding of the cattle while pasturing was an important +duty of the children of the household. There was no little risk in +this, owing to the prevalence of wolves. + +_Reading the Psalms._--The Psalms seem to have been the first subject +of instruction given to young students; LB, 4, indicates that Ciaran's +lessons with Iustus did not go beyond the mere rudiments of learning. +There is in the National Museum, Dublin, a tablet-book containing six +leaves of wax-covered wood, on which are traced a number of the Psalms +in the Vulgate version; this was most likely a lesson-book such as is +here described. The story evidently grew up around an actual specimen, +that bore injuries, explained as being the tooth-marks of the fox. + +_Versions of the Tale._--It would appear that this story was +originally an account of how Ciaran and his distant tutor could +communicate, quite independent of incident VI. It has become awkwardly +combined with VI into a conflate narrative, as is shown by the silence +about the fox in LA. According to the one story, they used their +supernatural "wireless telephone." According to the other, the fox +trotted back and forth with the book. In the conflate version, it +would appear that Iustus dictated Psalms to Ciaran by "telephone," +Ciaran then wrote them on his tablets, and the fox waited till he +was finished and then carried them for correction to Iustus. (As is +observed in the footnote _in loc_, p. 73, we must read "Iustus" for +"Ciaran" in the passage describing the proceedings of the fox). + +_The Homiletic Pendant._--The unexpected homiletic turn given to this +story in VG may perhaps find its explanation in facts now lost to us; +the passage reads like a side-thrust at some actual person or persons. +It may possibly refer to the act of sacrilege committed by Toirdelbach +o Briain, in 1073, who carried away from Clonmacnois the head of +Conchobar o Maeil-Shechlainn; but being attacked by a mysterious +disease--imparted to him, it was said, by a mouse which issued from +the head and ran up under his garment--he was obliged to return it, +with two gold rings by way of compensation. He did not recover from +the disease, however, but died in 1086 (_Annals of Four Masters_). + + +VIII. HOW CIARAN SPOILED HIS MOTHER'S DYE (VG) + +I have found no parallel to this most remarkable story. It displays +the following noteworthy points-- + +1. It belongs to the Ciaran-tradition which places the home of the +family in Cenel Fiachach. + +2. It preserves what has every appearance of being an authentic +tradition of a prohibition against the presence of males, even of +tender years, when dyeing was being carried on.[12] + +3. Most likely the saint's curse--indeed, the whole association of +the tale with Ciaran--is a late importation into the story: it was +probably originally a [Pagan] tale, told as a warning of what would +happen if males were allowed to be present at the mystery. The +different colours which the garments assumed are perhaps not without +significance; Sullivan, in his introduction to O'Curry's _Manners +and Customs_ (i, p. 405), says "the two failures ... are simply +the failures which result from imperfect fermentation and +over-fermentation of the woad-vat." + +4. There is an intentionally droll touch given to the end of the +_Maerchen_. + +5. The independence of parental control which the youthful Ciaran +displays will not escape notice. + +_The Stanza._--This is written in a peculiar metre; two seven-syllable +lines, with trisyllabic rhymes, followed by two rhyming couplets of +five-syllable lines with monosyllabic rhymes. + +_Iarcain_ is a word of uncertain meaning: it probably denotes the +waste stuff left behind in the vat. + + +IX. HOW CIARAN RESTORED A CALF WHICH A WOLF HAD DEVOURED (LA, LB, LC, +VG) + +_Parallels._--Practically the same story is told of Abban (VSH, i, 24; +CS, 508) and of Colman (CS, 828). A similar story is told of Saint +Patrick (LL, 91), but it is not quite identical, inasmuch as here the +wolf voluntarily restored a sheep which it had carried off. Something +like this, however, is indicated in the Latin verse rendering of the +story (No. 2 of the Latin verse fragments at the end of LB). More +nearly parallel is the tale of Brigit (LL, 1250; CS, 19) who gave +bacon which she was cooking to a hungry dog; it was miraculously +replaced. A converse of this miracle is to be found in the Life +of Ailbe, who first restored two horses killed by lions, and then +miraculously provided a hundred horses for the lions to devour (CS, +239). Aed gave eight wethers to as many starving wolves, and they were +miraculously restored to save him from the indignation of his maternal +aunt (VSH, ii, 296). It is obvious, but hypercritical, to complain +that in these artless tales the kindness shown to the beasts is +illogically one-sided! + +_The Process of Resuscitation._--The important point in the tale, +though the versions do not all recognise this, is the collection of +the bones of the calf. VG preserves the essential command to the wolf +not to break these. Colum Cille reconstituted an ox from its bones +(LL, 1055). Coemgen gave away to wayfarers the dinner prepared for +the monastic harvestmen, and when the latter naturally protested, he +collected the bones and re-clothed them with flesh, at the same time +turning water to wine (VSH, i, 238). Aed performed a similar miracle +in the nunnery at Clonmacnois, replacing Ciaran's dinner which he +himself had eaten (VSH, i, 39). There is here no mention of the bones, +but very likely this has become lost in the process of transmission. +By all these tales we are reminded of the boar Saehrimnir, on whose +flesh the blessed ones in Valhalla feast daily--sodden every evening +and reconstituted from its bones every morning.[13] In a Breton +folk-tale, _La princesse Troiol_, the hero has been burnt by the wiles +of his enemy, but his sorceress fiancee seeks among the ashes till +at last she finds a tiny splinter of bone. With this she is able to +restore her betrothed; without it she would have been powerless.[14] + +Very probably the practice of "secondary interment" of human bones, +which we find so far back as the later stages of the Palaeolithic age, +is based upon the same belief; that if the bones are preserved, their +owner has a chance of a fresh lease of life. + +There is a curious variant of the story in the Life of Coemgen. +Here the cow is driven home, and Coemgen, called upon to soothe its +lamentations, fetches, not the bones of the eaten calf, but the +culprit wolf, which comes and plays the part of the calf to the +satisfaction of all concerned (VSH, i, 239). It is evident that +in this case there is another element of belief indicated: the +personality of the calf has passed into the wolf which has devoured +it--in fact, the wolf _is_ the calf re-incarnate. + +_Resurrection of Beasts._--Calling dead animals back to life is a not +infrequent incident in the lives of Irish saints. We have already seen +Ciaran resuscitating a horse. Mo-Chua restored twelve stags (VSH, ii, +188); but perhaps the most remarkable feat was that of Moling, who, +having watched a wren eating a fly, and a kestrel eating the wren, +revived first the wren and then the fly (VSH, ii, 200). Saint +Brynach's cow having been slain by a tyrannical king, was restored to +life by the saint (_Cambro-British Saints_, pp. 11, 297). + +_The Stanza in VG._--The metre is _ae freslige_. The rendering in the +text is close to the literal sense. + +_The Ejaculation "Mercy on us"_--or, more literally, "mercy come to +us." The sentence recording this habitual ejaculation, in VG, breaks +so awkwardly into the sense of the passage in which it is found, that +it must be regarded as a marginal gloss which has become incorporated +with the text. It has dislodged a sentence that must have legitimately +belonged to the text, restored in the foregoing translation by +conjecture. Probably the lost sentence, like the intrusive one, ended +with the word _trocuire_, "mercy," which, indeed, may have suggested +the interpolation; this might easily have caused the scribe's eye +to wander. An habitual expletive is also attributed to St. Patrick +(_modebroth_, apparently "My God of Judgment!"). + +Here, again, the versions in LB and LC are very closely akin. + + +X. HOW CIARAN WAS DELIVERED FROM ROBBERS (LA, LC, VG) + +_Parallels._--Robbers were smitten with blindness (cf. Genesis xix. +II) by Darerca (CS, 179) and restored on repentance. The same fate +befell a man who endeavoured to drive Findian from a place where he +had settled (CS, 198). Robbers who attempted to attack Cainnech (CS, +364, 389; VSH, i, 153), Colman (VSH, i, 264), and Flannan (CS, 669), +were struck motionless. The story before us is a conflation of the two +types of incident, blindness and paralysis being accumulated on the +robbers. The same accumulation befell a swineherd who attempted to +slay Saint Cadoc (_Cambro-British Saints_, pp. 31, 321). + +Note that this incident, like No. VIII, belongs to the Cenel Fiachach +tradition. We have already seen that it was known to the compiler of +the _Annals of Clonmacnois_, though he ignores the miraculous element. + + +XI.-XIII. HOW CIARAN GAVE CERTAIN GIFTS (LA): XIV. HOW CIARAN GAVE THE +KING'S CAULDRON TO BEGGARS AND WAS ENSLAVED (LA, LC, VG) + +These four incidents may be considered together: they are all variants +of one formula. + +_Parallels_.--Brigit took "of her father's wealth and property, +whatsoever her hands would find, ... to give to the poor and needy" +(LL, 1308). A story is told in the Life of Aed which is evidently a +combination of our incidents XII and XIII: to the effect that when +ploughing he made a gift of one of his oxen and of the coulter, and +continued to plough without either (VSH, i, 36). + +The angels grinding for Ciaran reappear in incident XVIII: this is a +frequent type of favour shown to saints. Angels ground for Colum Cille +at Clonard (LL, 850), swept out a hearth for Patrick (LL, 121), and +harvested for Ailbe (CS, 241). + +_Beoit an Uncle._--This is an important link between incidents XII and +XIII in LA. Its bearing upon the question of the origin of Ciaran's +family has already been noticed. + +_The Oxen ploughing._--Incident XIII would be meaningless if we did +not understand from it that at the time of the formation of the +story it was not customary to use horses in the plough. This is an +illustration of the way in which these documents, unhistorical though +they may be in the main, yet throw occasional sidelights, which may be +accepted as authentic, on ancient life. + +_King Furbith._--I have not succeeded in tracing this personage, who +reappears in incident XXVII. But the story of his cauldron is found in +the Life of Ciaran of Saigir (CS, 815), in a rather different form--to +the effect that he deposited his considerable wealth for safe-keeping +with Ciaran, who was already abbot of Clonmacnois. Ciaran promptly +distributed it to the poor. Furbith was human enough to be annoyed at +this breach of trust, and ordered Ciaran to be summoned before him in +bonds. This done, he addressed him "insultingly," as the hagiographer +puts it, in these words: "Good abbot, if thou wilt be loosed from +bonds, thou must needs bring me seven white-headed red hornless +kine:[15] and if thou canst not find them, thou shalt pay a penalty +for my treasures which thou hast squandered." Ciaran undertook to +provide the required cattle, "not to escape these thy bonds, which are +a merit unto me, but to set forth the glory of my God"; and therefore +he was set free to obtain them. Another variant of these stories--a +common type, in which the saint gives away the property of other +people in alms, but has his own face miraculously saved--is +illustrated by the tale of Coemgen, who, when a boy was pasturing +sheep. He gave four of them to beggars, but when the sheep were led +home at night the number was found complete "so that the servant of +Christ should not incur trouble on account of his exceeding charity" +(VSH, i, 235). + +The site of _Cluain Cruim_ (LA) is unknown (perhaps Clooncrim, Co. +Roscommon). The _Desi_ (VG), or Dessi, were a semi-nomadic pre-Celtic +people once established in the barony of Deece, Co. Meath, but +afterwards in the baronies of Decies in Waterford: both these baronies +still bear their name. A branch of them settled in Wales. Evidently +the donors of the cauldrons which purchased the freedom of the saint +were of the Decies; they are said to have been Munster folk (the name +of the province is variously spelled). + + +XV. HOW CIARAN REPROVED HIS MOTHER (LA, LC) + +I have found no parallel to this story; it contains no miraculous +element, and may quite possibly be at least founded on fact. Its chief +importance is the prominence given to the _materfamilias_. + + +XVI. THE BREAKING OF THE CARRIAGE-AXLE (LA, LC) + +Unlike LA, LC seems to imply that the injury to the axle was not +repaired. This would be parallel to the story of Aed, who, when his +carriage met with a similar mishap, was able to continue his journey +on one wheel only (CS, 336; VSH, i, 36). + + +XVII. HOW CIARAN WENT WITH HIS COW TO THE SCHOOL OF FINDIAN (LA, LB, +LC, VG) + +_The blessing of the Cow._--In this story we again note the prominence +of the _materfamilias_: it is she who in most of the versions +withholds the desired boon. Note how LB endeavours to tone down the +disobedience of the saint by making the cow follow him of her own +accord, or, rather, upon a direct divine command. The _Annals of +Clonmacnois_ presents the story in a similar form: "He earnestly +entreated his parents that they would please to give him the cow +[which had been stolen and recovered; _ante_, p. 108], that he might +go to school to Clonard to Bishop Finnan, where Saint Colum Cille ... +and divers others were at school: which his parents denied: whereupon +he resolved to go thither as poor as he was, without any maintenance +in the world. The cow followed him thither with her calf; and being +more given to the cause of his learning than to the keeping of the +cows, having none to keep the calf from the cow, [he] did but draw +a strick of his bat between the calf and cow. The cow could not +thenceforth come no nearer [_sic_] the calf than to the strick, nor +the calf to the cow, so as there needed no servant to keep them one +from another but the strick." A totally different version of the story +of the cow is recorded in the glosses to the _Martyrology of Oengus_ +(9th September). Here Ciaran applied to his _father_, who, so far from +refusing his request, bade him go through the herd and take whatever +beast would follow him. "The Dun Cow of Ciaran" yielded to the test. +Further, the same cow followed him when he left Clonard, instead of +remaining with Ninned as in the _Lives_ before us. + +Note how the author of LA has been unable to keep a very human touch +out of his arid record: _matri displicebat, uolebat enim eum secum +semper habere_. This is our last glimpse of poor Darerca, and it does +much to soften the rather lurid limelight in which our homilists place +her. + +_The Division of Kine and Calves._--This miracle is one of the most +threadbare commonplaces of Irish hagiographical literature; it is most +frequently, as here, performed by drawing a line on the ground between +the animals with the saint's wonder-working staff. It is attributed, +_inter alia_, to Senan (LL, 1958), Fintan (CS, 229), Ailbe (with +swine, CS, 240), and Finan (CS, 305). + +_A miraculous abundance of milk_ was also given by kine belonging to +Brigit (CS, 44) and to Samthann (VSH, ii, 255). + +_The Hide of the Cow._--Plummer quotes other illustrations of such +mechanical passports to the Land of the Blessed (VSH, i, p. xciii). +The main purpose of this whole incident is doubtless to explain the +origin of a precious relic, preserved at Clonmacnois. Its history +is involved in some doubt: it is complicated by the fact that there +exists a well-known manuscript, now preserved in the library of the +Royal Irish Academy, written at Clonmacnois about A.D. 1100, and +called the _Book of the Dun Cow_, from the animal of whose hide the +vellum is said to have been made. But whether this book has any +connexion with the Dun Cow of Ciaran may be considered doubtful. For +down to the comparatively late date at which our homilies were put +together, the hide of Ciaran's Dun was evidently preserved _as a +hide_, on or under which a dying man could lie: therefore it cannot +have been made into a book. Yet _Imtheacht na Tromdhaimhe_ (p. 124 +of the printed text) tells us, for what it may be worth, that Ciaran +wrote the great epic tale called _Tain Bo Cualnge_ upon the hide of +the Dun Cow. There is actually a copy of this tale in the existing +book; but the book was written not long after the time when our +homilists were describing the relic as an unbroken hide. Either there +were two dun cows, or the name of the Manuscript has arisen from a +misunderstanding. + +_The stanza in VG_ is another example of _ae freslige_ metre. The +literal translation is "Fifty over a hundred complete / the Dun of +Ciaran used to feed, // guests and lepers / people of the refectory +and of the parlour." + +_The School of Findian._--Findian was born in the fifth century. He +went to Tours for study, and afterwards to Britain; he then felt a +desire to continue his studies in Rome, but an angel bade him return +to Ireland and there continue the work begun by Patrick. After +spending some time with Brigit at Kildare, and establishing various +religious houses, he settled at Cluain Iraird, in the territory of +Ui Neill: now called Clonard, in Co. Meath. His establishment there +became the chief centre of instruction in Ireland in the early part of +the sixth century. He died in 549, at an advanced age: indeed, he is +traditionally said to have lived 140 years. Nothing now remains of the +monastery, though there were some ruins a hundred years ago. + + +XVIII. THE ANGELS GRIND FOR CIARAN (LA, LC, VG) + +The angels grinding have already been seen in incident XIV. + +_The Stanza in VG._--This is in the metre known as _rannaigecht +mor_, seven syllables with monosyllabic rhymes, usually _abab_. The +translation adequately expresses the sense and, approximately, the +metre.[16] The number of saints enumerated is thirteen, not twelve, +but the master, Findian of Clonard, is not counted in the reckoning. +The names, the principal monasteries, and the obits of these saints +are as follows-- + + Findian of Cluain Iraird (Clonard, Co. Meath), 12 December 548. + Findian of Mag-bile (Moville, Co. Donegal), 12 September 579. + Colum Cille of I Choluim Cille (Iona), 9 June 592. + Colum of Inis Cealtra (Holy Island, Loch Derg), 13 December 549. + Ciaran of Cluain maccu Nois (Clonmacnois), 9 September 548. + Cainnech of Achad Bo (Aghaboe, Queen's Co.), 11 October 598. + Comgall of Beannchor (Bangor, Co. Down), 10 May 552. + Brenainn of Birra (Birr, King's Co.), 29 November 571. + Brenainn of Cluain Fearta (Clonfert, King's Co.), 16 May 576. + Ruadan of Lothra (Lorrha, Co. Tipperary), 15 April 584. + Ninned of Inis Muighe Saimh (Inismacsaint in Loch Erne), + 18 January 5..(?). + Mo-Bi of Glas Naoidhean (Glasnevin, Co. Dublin) 12 October 544. + Mo-Laise mac Nad-Fraeich of Daimhinis (Devenish, Loch Erne), + 12 September 563. + + +XIX. CIARAN AND THE KING'S DAUGHTER (LA, VG) + +_Parallels._--Maignenn never would look on a woman, "lest he should +see her guardian devil" (_Silua Gadelica_, i, 37). The story has some +affinity with the curious _Maerchen_ of the Mill and the Bailiff's +Daughter (incident XXIV). Cuimmin of Connor, in his poem on the +characters of the different Irish saints, spoke thus of Ciaran, +doubtless in reference to this incident: "Holy Ciaran of Clonmacnois +loved humility that he did not abandon rashly; he never spoke a word +that was untrue, he never looked at a woman from the time when he was +born." + +_The Stanza in VG._--Metre _ae freslige_. Literally thus: "With Ciaran +read / a girl who was stately with treasures // and he saw not / her +form or her shape or her make." + +In LA the father of the maiden is king in Tara: in VG he is king of +Cualu, the strip of territory between the mountains and the sea from +Dublin southward to Arklow. + + +XX. HOW CIARAN HEALED THE LEPERS (VG) + +Leprosy, or at least a severe cutaneous disease so called, was common +in ancient Ireland; and there are numerous stories, some of them +extremely disagreeable, that tell how the saints associated with its +victims as an act of self-abasement. We have already seen how Patrick +was said to have kept a leper. Brigit also healed lepers by washing +(LL, 1620), and Ruadan cleansed lepers with the water of a spring +that he opened miraculously (VSH, ii, 249). Contrariwise, Munnu never +washed except at Easter after contracting leprosy (VSH, ii, 237). +The miraculous opening of a spring is a common incident in Irish +hagiography; we have already seen an example, in the annotations to +incident I. + +Whitley Stokes points out (LL, note _ad loc._) that the "three waves" +poured over the lepers are suggested by the triple immersion in +baptism. + + +XXI. CIARAN AND THE STAG (VG) + +_Parallels._--We have already noted the use of wild animals by Irish +saints. Findian yoked stags to draw wood (LL, 2552). Patrick kept a +tame stag (TT, p. 28, cap. lxxxii, etc.). In incident XXXVII, Ciaran +is again served by a stag. Cainnech, like Ciaran, made a book-rest of +the horns of a stag (CS, 383), and books which Colum Cille had lost +were restored to him by a stag (TT, _Quinta Vita_, p. 407). In the +life of Saint Cadoc we read an incident which combines docile stags +drawing timber and a forgotten book untouched by rain (_Cambro-British +Saints_, pp. 38, 329). + +For Ciaran's prompt obedience to the summoning sound of the bell, +compare what is told of Cainnech, who happened to be summoned by the +head of the monastic school when he was writing, and left the letter +O, which at the moment he was tracing, unfinished, to obey the call +(VSH, i, 153). + +There is a parallel in incident XXXVI for the book unwet by rain. +Books written by Colum Cille could not be injured by water (LL, 956). +It is perhaps hardly necessary to infer with Plummer (VSH, i, p. +cxxxviii) that this was a myth of solar origin. + + +XXII. THE STORY OF CIARAN'S GOSPEL (LA, VG) + +This striking anecdote is unique, and probably founded on an authentic +incident. The two versions before us differ in some respects, as a +comparison will show. The story is told in another form in the _Quinta +Vita Columbae_ (TT, p. 403) to the effect that "Once Saint Kieranus, +whom they call the Son of the Wright, on being asked, promised Columba +that as he was writing a book of the Holy Gospels, he would write out +the middle part of the book. Columba, in gratitude to him, said, 'And +I,' said he, 'on behalf of God, promise and foretell that the middle +regions of Ireland shall take their name from thee, and shall bring +their taxes or tribute to thy monastery.'" The same version appears in +O'Donnell's _Life of Colum Cille_ (printed text, p. 128). Yet another +version appears in the glosses to the _Martyrology of Oengus_ +(9th September), according to which Colum Cille wished to write a +gospel-book, but no one except Ciaran had an exemplar from which to +make the copy. Colum Cille went to Ciaran's cell and asked for the +loan of the book; Ciaran, who was preparing his lesson, and had just +come to the words _Omnia quaecumque_, etc., presented him with it. +"Thine be half of Ireland!" said Colum Cille. It is worth passing +notice that the verse in question, here treated as the central verse +of the gospel, is not one-fifth of the way through the book. Had the +original narrator of the tale a copy with misplaced or missing leaves? + +_The Stanza in VG._--This is apparently slightly corrupt, but the +metre is evidently meant to be _ae freslige_. It probably belongs to +one poem with the previous stanzas in the same metre: its first line +echoes the stanza in incident XIX. Literally, "With Findian read / +Ciaran the pious, with diligence // he had half a book without reading +/ half of Ireland his thereafter." + +_The Saying of Alexander._--I regret to have to acknowledge that +I have been unable to get on the track of any explanation of this +appendix to the incident, as related in VG. It is probably a marginal +gloss taken into the text. The "Alexander" is presumably one of the +popes of that name, and if so, must be Alexander II (1061-1073), as +the first Pope Alexander is too early, and the remaining six are too +late. I have, however, searched all the writings bearing his name +without discovering anything like this saying, nor can I trace it with +the aid of the numerous indexes in Migne's _Patrologia_. + + +XXIII. THE BLESSING OF CIARAN'S FOOD (LA, LC) + +I cannot find any authority for the ritual indicated by this curious +story, in which the blessing of a second person is necessary before +food can be consumed. There is a Jewish formula described by +Lightfoot,[17] in which, when several take their meals together, one +says _Let us bless_, and the rest answer _Amen_. But it is not clear +why a response should have been required by a person eating alone. + + +XXIV. THE STORY OF THE MILL AND THE BAILIFF'S DAUGHTER (LB, VG) + +The full details of this narrative have evidently been offensive to +the author of LB, who has heroically bowdlerised it. It is obviously +an independent _Maerchen_, which has become incorporated in the +traditions of Ciaran. + +_The Famine._--Famines are frequently recorded in the Irish Annals: +and it is noteworthy that they were usually accompanied by an epidemic +of raids on monasteries. The wealth of the country was largely +concentrated in these establishments, so that they presented a strong +temptation to a starving community. The beginning of the story is thus +quite true to nature and to history, though I have found no record +of a famine at the time when we may suppose Ciaran to have been at +Clonard. + +_Transformation of Oats to Wheat, and of other Food to Flour._--Such +transformations are common in the saints' Lives. We read of swine +turned to sheep (CS, 879), snow to curds (LL, 127), sweat to gold +(TT, 398) flesh to bread (CS, 368). The later peculiarities of the +food--bread or some other commonplace material having the taste of +more recondite dainties, and possessing curative properties--are not +infrequently met with in folk-lore. Saint Illtyd placed fish and water +before a king, who found therein the taste of bread and salt, wine and +mead, in addition to their proper savours (_Cambro-British Saints_, +pp. 165, 474). + +_The Resistance of the Saint to amorous Advances._--The reader may be +referred to Whitley Stokes's note _ad loc._, in LL. We may recall the +well-known story of Coemgen (Kevin) at Glendaloch: though it must be +added that the version of the tale popularised by Moore, in which the +saint pushed his importunate pursuer into the lake and drowned her, +has no ancient authority. On the rather delicate subject of the +arrangement made between Ciaran and the maiden's family, consult +the article _Subintroductae_ in Smith and Cheetham's _Dictionary of +Christian Antiquities_. This feature of the story is enough to show +its unhistorical character, at least so far as Ciaran is concerned: +for Ciaran did not belong to the _Primus Ordo_ of Irish saints, who +_mulierum administrationem et consortia non respuebant, quia super +petram Christum fundati ventum temptationis non timebant_, but to +the _Secundus Ordo_, who _mulierum consortia et administrationes +fugiebant, atque a monasteriis suis eas excludebant_ (CS, 161, 162). +The description of Ciaran as transcending his contemporaries in beauty +is probably suggested by Ps. xlv, 2, and is another illustration of +the _Tendenz_ already referred to. + +_The Eavesdropper and the Crane._--This incident reappears in the Life +of Flannan (CS, 647). Wonder-workers do not like to be spied upon by +unauthorised persons. This is especially true in the Fairy mythology +surviving to modern times. Compare a tale in the Life of Aed (VSH, ii, +308). A quantity of wood had been cut for building a church, but there +was no available labour. Angels undertook the work of transportation +on condition that no one should spy upon them. One man, however, +played the inevitable "Peeping Tom," and the work ceased immediately. +The reader may be referred for further instances to the essay on +"Fairy Births and Human Midwives" in E.S. Hartland's _Science of Fairy +Tales_. + +There is a touch of intentional drollery at the end of the story where +the brethren are shown as having so thoroughly enjoyed the feast +miraculously provided for them that their observance of the canonical +hours was disjointed. For other instances of intoxication as resulting +from saints' miracles see VSH, i, p. ci. + +_The Stanzas in VG._--These are in _ae freslige_ metre, so that they +are probably another fragment of the poem already met with. The +translation in the text reproduces the sense with sufficient +literalness. + +On the whole the impression which this unusually long and very +confused incident makes on the reader is that originally it was an +_anti-Christian_ narrative concocted in a Pagan circle, which has +somehow become superficially Christianised. + + +XXV. THE STORY OF CLUAIN (VG) + +One of the numerous tales told of the danger of crossing the will of a +saint. It is possibly suggested by Matt, xxi, 28; but it may also be +a pre-Christian folk-tale adapted to the new Faith by substituting a +saint for a druid. On the cursing propensities of Irish saints see +Plummer, VSH, i, pp. cxxxv, clxxiii. A curse said to have been +pronounced by Ciaran on one family remained effective down to the year +1151, where it is recorded by the _Annals of the Four Masters_ (vol. +ii, p. 1096). Another curse of the same saint, and its fulfilment, is +narrated in Keating's History (Irish Texts Society's edn., iii, 52 +ff.), and at greater length in the life of the victim, Cellach (_Silua +Gadelica_, no. iv). + +Note that Ciaran sends a messenger with his rod to revive Cluain. This +is probably imitated from Elisha sending Gehazi similarly equipped to +raise the Shunammite's son (2 Kings iv, 29). + +Cluain's thanks at being delivered from the pains of hell may be +contrasted with the protest of the monk resurrected by Colman (VSH, +i, 260, 265) at being recalled from the joys of heaven--an aspect of +resurrection stories frequently overlooked by the narrators. + +_The Stanza in VG._--The metre is _rannaigecht gairit dialtach_ (a +line of three syllables followed by three of seven, with monosyllabic +rhymes _aaba_). The literal rendering is "Cluain agreed to come / to +me to-day for reaping // for an oppressive disease / caused him living +in his house to be dead." + + +XXVI, XXVII. HOW CIARAN FREED WOMEN FROM SERVITUDE (LA, LB, VG) + +Tuathal Moel-garb ("the bald-rough") was king in Tara A.D. 528-538. We +have already met with Furbith in incident XIV. + +Interceding for captives, with or without miracle, was one of the most +frequent actions attributed to Irish saints: as for instance Brigit +(LL, 1520) and Fintan (CS, 300). Doors opened of their own accord to +Colum Cille (CS, 850). Paulinus of Nola gave himself as a captive in +exchange for a widow's son at the time of the invasion of Alaric in +A.D. 410 (see Smith's _Dictionary of Christian Biography_, vol. iv, p. +239, col. ii, and references there). This explains the allusion in LB. +The woman passing through her enemies is perhaps suggested by Luke iv, +30. The prisoner Fallamain, rescued by Saint Samthann, also passed +unscathed through a crowd of jailers (VSH, ii, 255; compare _ibid._, +p. 259); his chains opened of their own accord, like the doors in +incident XXVI. Compare Acts xii, 7 ff. + + +XXVIII. ANECDOTES OF CLUAIN IRAIRD (VG) + +These four _petits conies_, found in VG only, are clearly designed +to set forth the superiority of Clonmacnois above its rival +establishments. + +(_a_) This story tells how Findian ranked Ciaran above all the notable +saints and scholars of his time, and how they had to acknowledge his +pre-eminence by their very jealousy. Colum Cille is the only saint +whom the homilist will allow to approach his hero. + +(_b_) This is a thrust at the monastery of Birr. It says, in effect, +"Clonmacnois is situated on the great river Shannon, Birr on the +insignificant Brosna; and the relative importance of the two +establishments is to be estimated by the size of their respective +rivers--even Brenainn, the founder of Birr, said this himself!" There +was a contest between the people of Clonmacnois and those of Birr at +a place now unknown, _Moin Coise Bla_ (the bog at the foot of Bla) +in the year 756, according to the _Annals of Clonmacnois_ and of +_Tigernach_. The circumstances which led to this event are not on +record; but it is not far-fetched to see an echo of it in the story +before us. This would give us an approximate date for the construction +of the story, though the compilation in which it is now embedded is +considerably later. + +(_c_) This story further exalts Clonmacnois as the place containing +a valuable relic that ensures eternal happiness in the hereafter. Of +this relic we have already spoken. + +(_d_) Again exalts Clonmacnois by relating a dream in which the +founder is put on a level with the great Colum Cille. This vision is +related also in the Lives of the latter saint (see, for instance, LL, +852). An analogous vision, not related in the Lives of Ciaran, is that +of the three heavenly chairs, seen by Saint Baithin. He saw a chair of +gold, a chair of silver, and a chair of crystal before the Lord. +As interpreted by Colum Cille, the first was the seat destined for +Ciaran, on account of the nobility and firmness of his faith; +the silver chair was for Baithin, on account of the firmness and +brightness and rigour of his faith; and the third was for Colum Cille +himself, on account of the brightness and purity--and brittleness--of +his faith.[18] + + +XXIX. THE PARTING OF CIARAN AND FINDIAN (VG) + +Compare with this narrative the parting of Senan and Notal (LL, +2031). The metre of the stanza is _cummasc etir rannaigecht mor ocus +leth-rannaigecht_ (seven-syllable and five-syllable lines alternately, +with monosyllabic rhymes _abab_). The translation is literal. + + +XXX. THE ADVENTURES OF THE ROBBERS OF LOCH ERNE (LB, LC) + +LA and VG know nothing of the visit to Loch Erne of which this is the +chief incident. Ninned here appears as an abbot, which is scarcely +consistent with his previous appearance as a junior fellow-student of +Ciaran. There is, however, a possible hint at this tradition in the +statement in VG that when Ciaran departed from Clonard he left the Dun +Cow with Ninned. Ninned's island, as we learn from an entry in the +_Martyrology of Donegal_ (18th January) was Inis Muighe Samh, now +spelt Inismacsaint, in Loch Erne. The reading in both MSS. of LB, +_silua_ for _insula_, evidently rests on a false interpretation of a +word or a contraction in the exemplar from which R1 was copied. This +seems to have been hard to read at the incident before us. Later on +there is a word, which the sense shows us must have been _potentes_. +The scribe of R1 could not read it, and left a blank, which +he afterwards tentatively filled in with the meaningless word +_fatentes_--a word which his copyist, the scribe of R2, emended by +guesswork into _fac(i)entes_. + +_Parallels._--There are several cases of the restoration to life of +persons who had been decapitated. Coemgen restored two women who had +been thus treated (VSH, i, 239). The famous Welsh holy well of Saint +Winefred in Flintshire is associated with a similar miracle (see Rees' +_Cambro-British Saints_, pp. 17, 304). The story of the three murdered +monks is also told of Saint Aed (VSH, i, 38), but there the blood-mark +round their necks is absent. Ciaran seems to have been less expert +than some of his brethren in replacing severed heads on decapitated +bodies; for according to a tale preserved in the _Book of Lismore_, +there was a certain lord of the region of Ui Maine (the region west of +the Shannon), who was called Coirpre the Crooked, for the following +reason: he was an evil man who did great mischief to every one, in +consequence of which he was murdered and beheaded. But Ciaran had +shriven him, and in order to deliver his soul from demons he restored +him to life, replacing his head--so clumsily, however, that it was +ever afterwards crooked. + +A certain man called Ambacuc, having perjured himself on the hand of +Ciaran, his head fell off. He was taken to Clonmacnois, and not only +lived there headless for seven years, but became the father of a +family![19] + + +XXXI. HOW CIARAN FLOATED A FIREBRAND ON THE LAKE (LB) + +_The Harbour of the Island._--It must be remembered, in reading this +and other island stories, that as a rule "the harbour of the island" +is not, as might be expected, the landing-stage on the island itself, +but the port on the mainland from which ships depart to visit the +island. Thus Portraine, a place on the coast north of Dublin, is +properly _Port Rachrann_, the Port of Rachra--the port from which +voyagers sailed to Rachra, the island now called by its Norse name +Lambay. + +_Parallels._--I have not found an exact parallel, but the story +belongs to the same family as that related of Coemgen, who kindled a +fire with the drops of water that fell from his fingers after washing +his hands (CS, 839). + + +XXXII. CIARAN IN ARAN (LA, LB, VG) + +_The Aran Islands._--The marvellous isles of Aran, still a museum of +all periods of ancient Irish history, with their immense prehistoric +forts and their strange little oratories, were from an early date +chosen as the site of Christian communities. Enda ruled over a +community at the southern end of the Great Island; the church still +survives, in ruin, and bears his name. Ciaran must have remained long +enough in Aran to make a permanent impression there, for one of the +ancient churches--much later than his time, however--is dedicated +under his invocation. The reference to saints "known to God only" +reminds us of the dedications to saints "whose names the Lord knows" +in Greek on the font of the Church of the Nativity at Bethlehem, and +in Armenian on a mosaic pavement at Jerusalem. + +_Prophecy by Vision._--This is not an infrequent incident in the +saints' Lives. It often appears at the beginning of a Life, the +saint's mother having a dream interpreted by some one, whom she +consults, as indicative of the future greatness and holiness of her +unborn son. I have not hit upon another case in these documents of the +same dream appearing to two persons at once. + +Ciaran's visit to Enda is described at length in the _Vita Endei_ +(VSH, ii, 71-2). We are there told that he was seven years in Aran, +serving faithfully in the monastic threshing-barn, so that in the +chaff-heaps it would have been impossible to discover a single grain; +and that the walls of his threshing-barn were still standing in Aran +when the hagiographer wrote. He then saw the vision of the tree, +which, however, we are not told was seen by Enda also. Enda +interpreted the vision as in the texts before us, and bade him +go forth to fulfil the divine will. Ciaran then went to found +Clonmacnois. He besought Enda before he departed that he (Enda) should +accept him and his _parochia_ under his protection: but Enda answered, +"God hath not ordained it so for thee, that thou shouldst in this +narrow island be under my authority. But because of thy wondrous +humility and thy perfect charity, Christ thy Lord giveth thee a half +of Ireland as thine inheritance." Here there is another version of the +claim of Clonmacnois to legislate ecclesiastically for half of the +island. They then erected a cross as a token of their fraternal +bond, putting a curse upon whomsoever should make a breach in their +agreement. In a Life of Saint Enda, quoted by the Bollandists +(September, vol. iii, p. 376 C), it is further averred that Enda saw +in a vision all the angels that haunted Aran departing in the company +of Ciaran as he went on his way. Distressed at this desertion of his +heavenly ministrants, he fasted and prayed; but an angel appeared +to him and comforted him, saying that the angels were permitted to +accompany Ciaran on account of his holiness, but that they would +return again to Aran. + + +XXXIII. HOW A PROPHECY WAS FULFILLED (LA, VG) + +The versions of this incident differ considerably both in detail and +in the setting of the incident. + +"_Cluain Innsythe_," where LA sets the story, is unknown. There is +no river in Aran, where VG places the incident; in this version, +therefore, the ship is placed on the sea. + +_Lonan the Left-handed._--Nothing further is recorded of this person, +so far as I know. The parenthesis describing how he "was ever +contradictious of Ciaran" is probably a gloss; so far as the incident +goes, the contradictiousness is the other way. + +Note the interesting sidelights upon the practice of artificially +drying grain in LA. There are some technical terms in the Latin of +this incident in the LA version. Thus, the word here translated "hut" +is _zabulum_; this I presume is another way of spelling _stabulum_, +for the meanings given in Du Cange to _zabulum_ or similar words are +here quite unsuitable. The word which I have rendered "platter" is +_rota_, and the word translated "shed" is _canaba_. + + +XXXIV. HOW CIARAN VISITED SENAN + +_Senan._--This is an extremely interesting personality. His island, +Inis Cathaigh (now corrupted to "Scattery") is said to derive its +name from _Cathach_, a monster (mentioned in LA) which had formerly +inhabited it, and which Senan had slain or charmed away. There are +obvious pagan elements in the legends of this saint, and there can be +little doubt that the unknown hermit who founded the monastery, +of which the remains are still to be seen, has entered into the +inheritance of the legends of an ancient deity, most likely worshipped +on the island. This deity was probably the god of the Shannon river: +and the name of the saint is clearly reminiscent of the name of the +river. In their present form the two names are not philologically +compatible: the name of the saint may be explained as an arbitrary +modification, designed to _differentiate_ the Christian saint from +the pagan river-god. That pagan names should survive (modified or +otherwise) in ancient holy places re-consecrated to Christianity is +only natural. + +There may be some foundation in fact for apparently supernatural +knowledge such as Senan displays in this incident of the personality +of a coming guest. In reading documents such as this, we are not +infrequently tempted to suspect that we have before us the record of +actual manifestations of the even yet imperfectly understood phenomena +of hypnotism, telepathy, "second sight," and similar psychical +abnormalities. + +The story of the cloak is told again in the Life of Senan (LL, 2388). +From the version there contained, we learn that Ciaran gave his cloak +to _lepers_. There is another version of the visit of Ciaran to Senan +in the metrical Life of the latter saint (CS, 750). According to this +story, Ciaran was not travelling alone, but with his disciples; and +they had no means of transport to the island except an oarless boat +woven of osiers. Trusting themselves to this doubtful craft (as Cybi +voyaged in a skinless coracle, _Cambro-British Saints_, pp. 186, 499), +they were ferried over in safety, no water finding its way into the +boat. Then follows the episode of the cloak, omitting, however, +Senan's jest of carrying it secretly. A glossator has added in LA +the marginal note "Priests formerly wore cowls." There are slight +discrepancies between the versions as to the precise garment given by +Ciaran and restored by Senan. + +Another episode connecting Ciaran and Senan is narrated in the +metrical Life of Senan (though the passage is absent from the CS copy; +it will be found in the Bollandist edition, March, vol. ii, p. 766). +Briefly, this tale is to the effect that Ciaran and Brenainn went to +Senan for confession. They were received with fitting honour, but the +steward of Inis Cathaigh told his superior that he had no provision to +set before the guests. "The Lord will provide," answered Senan; and +in point of fact, a prince for whom a feast was at the time being +prepared on the mainland was divinely inspired to send it as a gift +to the sacred island. The saints partook of the banquet thus bestowed +upon them; and while they were doing so, a small bell fell from heaven +into their midst. None of the three was willing to assert a claim to +this gift over the other two; and after discussion they agreed to +advance in different directions, and he who should continue longest to +hear the sound of the bell was to be its possessor. This test assigned +the bell to Senan. The shrine of this sacred relic (the bell itself +is lost) is now preserved in the museum of the Royal Irish Academy, +having been acquired from the last hereditary keeper by a generous +donor.[20] + +_The Geographical Names._--Besides "the island of Cathi" (Inis +Cathaigh, Scattery) LA refers to "Luim-nich" (Limerick), Kiarraighi +(properly _Ciarraige_, [North] Kerry), and Corco Baiscind (the +southern barony of Co. Clare), now spelt "Corcovaskin." + + +XXXV. CIARAN IN ISEL (LA, LB, VG) + +_Cobthach son of Brecan_.--This person, who is said in VG to have +made over Isel to Ciaran, was probably a local chieftain; but he has +escaped the notice of the Annalists. In any case the statement that he +made over Isel to Ciaran is so obviously incongruous with the sense of +the passage, that it can be safely rejected as an interpolation. Its +purpose is to claim for Clonmacnois the possession of the land called +Isel, the site of which is no longer known, though it cannot have +been far from Clonmacnois. Conn of the Poor, the great and charitable +benefactor of Clonmacnois in the early years of the eleventh century, +established an almshouse at Isel; and some fifty-six years later, +in the year 1087, his son Cormac, then abbot, purchased Isel in +perpetuity from the king of Meath. + +_Parallels._--We have already (incident XXI) seen an example of the +rescue of a book from rain; compare also incident XLI. The garment of +Finan (CS, 316) and of Cainnech (CS, 371) were preserved from rain, +and snow did not injure a book belonging to Abban (CS, 530). The +forgetfulness attributed to the saint with regard to his precious +volume is a regular feature of this type of incident: it is no doubt +meant to honour him, as indicating that the fulfilment of his monastic +duties were yet more precious in his eyes. Moling forgot his book when +reading by the sea-shore, and though the tide arose and covered it, it +remained uninjured (VSH, ii, 191). There are numerous illustrations +of the paramount need of attending to guests scattered through the +saints' Lives. + +The story of the grain cast into the breast of a poor man has come +down to us in confusion: it is not clear why the chariot is introduced +at all. Probably we have a conflation of two incidents. In the one +(which is the version followed by LA, for which see Sec. 26 of that +document) Ciaran gave to a pauper a chariot and horses which the +prince Oengus son of Cremthann had given him: as that prince belongs +to the boyhood stories, it is probable that this incident should be +transferred to that section of the Life. In the other incident, which +may belong to the Isel period, Ciaran flings grain into the breast of +the poor man, where it turns into gold: and we may suppose that the +pointless re-transformation of the gold to grain did not take place. A +similar tale is told of Saint Aed (VSH, ii, 308). The weird story of +the jester who stopped the funeral of Guaire, king of Connacht, famous +for his abounding liberality, and demanded a gift of the dead man, is +of the same type; we are told that the dead king scooped up some earth +with his hand, and flung it into the jester's lap, where it became +pure gold.[21] + + +XXXVI. THE REMOVAL OF THE LAKE (LA, LB, VG) + +The island in the lake was probably a crannog, or artificial fortified +island, such as are common on the lakes of Ireland. Fundamentally the +story is an evident aetiological myth, intended to account for the +existence of some curious swampy hollow. In its present form it is +obviously suggested by Matt, xvii, 20. Note that VG does not seem to +contemplate the wholesale removal of the lake. + +_Parallels_ are not wanting. Findian dried up a lake by prayer (CS, +192); and houses were shifted from the west side to the east side of +a flood for the convenience of Colum Cille (LL, 858). Saint Cainnech, +finding the excessive singing of birds on a certain island to be an +interruption to his devotions, compelled them to keep silence (CS, +376; VSH, i, 161). + + +XXXVII. CIARAN DEPARTS FROM ISEL (LA, VG) + +_Parallels._--The nuns of Brigit made a similar complaint against the +excessive charity of their abbess (LL, 1598). For the stag compare +incident XXI; also the tale of how Brenainn was on one occasion guided +by a hound (CS, 116). Ruadan, having given in alms his chariot-horses +to lepers, found two stags to take their place (CS, 328). + +_The Stanza in VG._--The metre is one of the numerous forms of +_debide_, seven-syllable lines with echo-rhymes in which the +rhyme-syllable is stressed in the first line, unstressed in the second +(as _men_, _taken_). The stanza before us is in _debide scailte_, +where the two couplets of the stanza are not linked by any form of +sound assonance. The literal translation is: "Although it be low it +would have been high / had not the murmuring come // the murmuring, +had it not come / it would have been high though it be low." + +_The Geographical Names in LA._--Loch Rii (properly Loch Rib) is Loch +Ree on the Shannon, above Athlone. The island called Inis Aingin has +now the name of Hare Island; it is at the south end of the lake near +the outlet of the river. There are some scanty remains of a monastic +establishment to be seen upon it. + + +XXXVIII. CIARAN IN INIS AINGIN (LA, LB, VG) + +_The Presbyter Daniel._--For the presence here of a Welsh or British +priest, see the remarks in Plummer, VSH, i, p. cxxiv. But it is +probable that in the original form of the story the presbyter Daniel +was a fictitious ecclesiastic, perhaps the Evil One disguised. We may +compare the two false bishops that came to expel Colum Cille from Iona +(LL, 1007). Biblical names were sometimes used in the early Irish +Church, though native names were preferred. There is actually the +monument of a person called Daniel at Clonmacnois; it is a slab, +bearing an engraved cross and inscription, probably of the ninth or +tenth century. + +_The Gift._--This is said in VG to have been a cup adorned with birds. +Such forms of decoration seem to have been common, and are sometimes +referred to in Irish romances, though few, if any, examples that may +be compared with the descriptions have come down to us. In LA a word +_antilum_ is used, which does not appear to occur anywhere else, and +is unknown to our lexicographers. It is possibly a corruption for +_an(n)ulum_, "a ring." Naturally this tale of the gift must be a later +accretion to the story, if it had the origin just suggested. + +Note, in the long eulogy of the saint which the author of LB gives us +here, that the writer has not hesitated to introduce reminiscences of +Phil, ii, 7, 8, thus hinting at the general _Tendenz_ of the Lives of +Saint Ciaran. The rest of the eulogy is a free paraphrase of Rom. xii, +9 ff. There is extant a metrical "Monastic Rule" attributed to Saint +Ciaran, which was edited by the late Prof. Strachan in _Eriu_ (The +journal of the Dublin "School of Irish Learning") vol. ii, p. 227. +The subject-matter of this composition is a series of regulations +on morality and mortification of the flesh, but the language is so +obscure, and the text of the single MS. which alone contains it is so +corrupt, that even the pre-eminent Celtist who edited the poem would +not venture on a translation. + + +XXXIX. THE COMING OF OENNA (LA, LB, VG) + +_Parallels._--As Ciaran recognised Oenna by his voice, so Colman +picked out by his voice one of a number of soldiers destined for a +religious life (VSH, i, 261). With the incident of the consecration, +as successor, of an unprepossessing intruder, compare the tale of +Findian consecrating for the same purpose a raider whom he caught +hiding in the furnace-chamber of his kiln (LL, 2628 ff.; CS, 198). +The version in LB conveys the impression that Oenna's learning was +imparted to him miraculously, as Oengus the Culdee inspired an idle +boy with a miraculous knowledge of his neglected lesson.[22] + +The story of Oenna is told rather differently in the glosses to the +_Martyrology of Oengus_ (Bradshaw edn., pp. 48 ff.). Oenna with two +companions was going for military service to the King of Connacht. +They came to the embarking-place, not of Inis Aingin, but the larger +Inis Clothrann (now sometimes called Quaker Island), where there are +extensive ancient monastic remains. Ciaran was at the time in Inis +Clothrann. He summoned Oenna to him, and asked him whither he was +faring. "To the King of Connacht," answered Oenna. "Were it not better +rather to contract with the King of Heaven and earth?" asked Ciaran. +"It were better," said Oenna, "if it be right to do so." "It is +right," answered Ciaran. Then Oenna was tonsured and began his +studies. Here the miraculous insight which recognised in the warrior +youth the future abbot is ignored. The tract _De Arreis_[23] tells us +of the penance which Ciaran imposed upon Oenna: briefly stated it was +as follows. He was to remain three days and three nights in a darkened +room, not breaking his fast save with three sips of water each day. +Every day he was to sing the whole Psalter, standing, without a +staff to support him, making a genuflexion at the end of each Psalm, +reciting _Beati_ after each fifty, and _Hymnum dicat_ after every +_Beati_ in cross-vigil (_i.e._, standing upright with his arms +stretched out sideways horizontally). He was not to lie down but only +to sit, was to observe the canonical hours, and was to meditate on the +Passion of Christ and upon his own sins. + +The author of LA betrays his Irish personality by a phrase which he +uses of Oenna. Ciaran bids his followers to fetch _materiam abbatis +uestri_--"the makings of your abbot." This is a regular idiom for +an heir-apparent, and it shows that if the writer be not actually +translating from an Irish document, he is at least thinking in Irish +as he writes in Latin. + + +XL. HOW CIARAN RECOVERED HIS GOSPEL (LA, VG) + +There is another story of a gospel recovered from a lake, but without +any mention of a cow as the agent for its rescue (CS, 556). The tale +may be founded on fact. The "Port of the Gospel" is now forgotten. + +Books preserved as relics (_e.g._ the gospels belonging to a sainted +founder) were kept in metal shrines, and valuable books which were in +use were hung in satchels of leather on the walls of the library or +scriptorium. Two specimens of such satchels still remain. + + +XLI. HOW CIARAN WENT FROM INIS AINGHIN TO CLONMACNOIS (LA, LB, VG) + +_Parallels._--As Ciaran gave up his monastery to Donnan, in like +manner Munnu surrendered his settlement to the virgin Emer (CS, 495). +The list of equipments delivered by Ciaran to Donnan introduces us +to the "human beast of burden," Mael-Odran, a servile functionary +occasionally met with in Irish literature. A well-known incident of +St. Adamnan introduces him travelling "with his mother on his back" +(see Reeves, _Vita Columbae_, p. 179). As to the bell, it may be worth +noting that my friend Mr. Walter Campbell, formerly of Athlone, has +informed me that an ancient bronze ecclesiastical bell, found on the +lake shore opposite Hare Island, was long preserved, and used as +a domestic bell, in the cottage of a man named Quigley. The owner +believed that it was the bell of St. Ciaran, possibly that mentioned +in VG: this is not impossible, though hardly likely, as a bell of such +antiquity would most probably be of iron, and rendered useless +by corrosion. Unfortunately, the bell in question is no longer +forthcoming: it disappeared one day from Quigley's house, stolen, he +believed, by a tourist who chanced to pass by. + +Note Donnan's relationship to Senan as set forth in VG. He was +brother's-son of Senan, but had the same mother as Senan. Clearly this +indicates a _menage_ such as that indicated by Caesar as existing among +the wilder tribes of Britain; a polyandry in which the husbands were +father and sons (_De Bello Gallico_, V, xiv). These people were +probably pre-Celtic, and this strengthens the arguments already put +forward for a pre-Celtic origin for the Protagonist of our narrative. + +On the subject of the burial of the chieftains of Ui Neill and the +Connachta at Clonmacnois, see Plummer, i, p. cx. Neill is the genitive +of Niall. + +_Ard Manntain_ is now unknown. + +The chronological indications contained in VG are sufficiently close +to accuracy to show that they have been calculated, though the +computor has made a miscount of a year. The eighth of the calends of +February (25th January) in A.D. 548 was actually a Saturday, but it +was two days before new moon. The same day in A.D. 549 was the tenth +day of the moon, but it fell on a Monday. + +Of the companions of Ciaran, Oengus (properly Oenna) succeeded him as +abbot, dying in A.D. 569; Mac Nisse, who was an Ultonian, followed +him, and died 13 June 584 (aliter 587). The others, however, do not +appear to have found a place in the martyrologies. Mo-Beoc is a +different person from the famous Mo-Beog of Loch Derg in Co. Donegal. + + +XLII. THE FOUNDATION OF THE CHURCH (LA, VG) + +The two versions are independent. But though there are no wizards or +druids in the VG version, they appear in another story connecting +Diarmait with the foundation of Clonmacnois. This is to the effect +that Diarmait was at a place on the Shannon near Clonmacnois, called +Snam da En, and saw the glow of the first camp-fire lighted on the +site of the future monastery by Ciaran and his followers. The druids +who were with Diarmait told him that unless that fire were forthwith +quenched, it would never be put out. "It shall be quenched +immediately," said Diarmait; so with hostile purpose he advanced +on Clonmacnois, but instead of doing what he proposed, he suffered +himself to be pressed into the service of the builders, as the story +in VG narrates. The tale in LA is interesting, as showing (1) the +existence of a calendar of seasons lucky and unlucky for various +enterprises, and (2) a spirit of kindly tolerance on the part of the +pagan wizard. + +The wiles of wizards were exposed by various saints, _e.g._ by Aed and +by Cainnech. These tales are curious; the wizard in each case +appeared to pass through a tree, but the saint opened the eyes of the +spectators, so that they saw him actually passing round it (CS, 353, +368; VSH, i, 156). This reads like the exposure of hypnotically +induced hallucinations.[24] + +Diarmait mac Cerrbeil, or more properly mac Fergusa Cerrbeil, was +grandson of Conall Cremthainne, son of Niall Noi-giallach, the +ancestor of the royal line of Ui Neill. The reigning king, Tuathal +Moel-Garb, of whom we have already heard, was grandson of Coirpre, +another son of Niall. As a possible rival for the kingship, Tuathal +had driven him into banishment. Mael-Moire, or Mael-Morda, who +murdered Tuathal, was Diarmait's foster-brother. When Diarmait was +installed on the throne, he summoned the convention of Uisnech--one +of the places where from time immemorial religious Pan-Iernean +assemblies, resembling in character the Pan-Hellenic Olympic +gatherings, had been held. How Diarmait afterwards offended Ciaran, +was cursed by him, and met his death in consequence of that curse, may +be read in the tale printed in _Silua Gadelica_, No. vi, from which +we have just quoted the version of the story of setting up of the +corner-post. + +There are chronological discrepancies, difficult if not impossible to +reconcile, between the annalist's dates for Diarmait and those for +Ciaran. The _Annals of Ulster_ places the death of Tuathal in 543, the +accession of Diarmait in 544, and the death of Ciaran in 548, seven +years after founding Clonmacnois. Some MSS. of these Annals, however, +omit the reference to the seven years, and place the accession of +Diarmait in 548, evidently to reconcile the stories. According to +the _Annals of the Four Masters_, Tuathal was slain in 538, Diarmait +succeeded in 539, and Ciaran died in 548. The _Annals of Clonmacnois_ +is more consonant with the chronology of the Life of Ciaran. It tells +the tale so picturesquely that we transcribe it here, as before +modernising the spelling-- + +"535. Tuathal Moel-Garb began his reign, and reigned eleven years.... +He caused Diarmait mac Cerrbeil to live in exile and in desert places, +because he claimed to have right to the crown.... + +"547. King Tuathal having proclaimed throughout the whole kingdom the +banishment of Diarmait mac Cerrbeil, as before is specified, with a +great reward to him that would bring him his heart, the said Diarmait +for fear of his life lived in the deserts of Clonmacnois, then called +Ard Tiprat: and meeting with the abbot Saint Ciaran, in the place +where the church of Clonmacnois now stands, who was but newly come +thither to live or dwell from Inis Aingin, and having no house or +place to reside or dwell in, the said Diarmait gave him his assistance +to make a house there, and in thrusting down in the earth one of the +pieces of the timber or wattles of the house, the said Diarmait took +Saint Ciaran's hand and did put it over his own head or hand in sign +of reverence to the saint: whereupon the saint humbly besought God of +His great goodness that by that time to-morrow ensuing that [_sic_] +the hands of Diarmait might have superiority over all Ireland. +Which fell out as the saint requested, for Mael-Moire o hArgata, +foster-brother of Diarmait, seeing in what perplexity the nobleman +was in [_sic_], besought him that he might be pleased to lend him his +black horse, and that he would make his repair to Greallach da Phuill, +where he heard King Tuathal to have a meeting with some of his nobles; +and there would present him with a whelp's heart on a spear's head, +instead of Diarmait's heart, and so by that means get access to the +king, whom he would kill out of hand and by the help and swiftness +of the horse save his own life whether they would or no. Diarmait, +listing to the words of his foster-brother was amongst two +extremities, loath to refuse him and far more loath to lend it him, +fearing he should miscarry and be killed, but between both, he granted +him his request; whereupon he prepared himself, and went as he was +resolved, mounted on the said black horse, a heart besprinkled with +blood on his spear, to the place where he heard the king to be; the +king and his people seeing him come in that manner, supposed that it +was Diarmait's heart that was to be presented by the man that rode in +post-haste; the whole multitude gave him way to that king, and when he +came within reach to the king as though to tender him the heart, he +gave the king such a deadly blow of his spear that the king instantly +fell down dead in the midst of his people, whereupon the man was beset +on all sides and at last taken and killed, so as speedy news came to +Diarmait, who incontinently went to Tara, and there was crowned king +as Saint Ciaran prayed and prophesied before.... Diarmait was not +above seven months king, when Saint Ciaran died in Clonmacnois, where +he dwelt therein but seven months before, in the thirty-third year of +his age, on the 9th of September." + +_The Stanzas in VG._--The metre is _ae freslige_. Literally: "I shall +speak witness truly / though single is thy numerous train // thou +shalt be a king pleasant, dignified / of Ireland this time to-morrow +/// The slaying of chosen Tuathal / Moel-Garb, it was a crying without +glory // thence is the choice saying / 'it was the deed of Moel-Moire' +/// Without rout and without slaughter / he took Uisnech, it was not +after an assembly // Diarmait the eminent gave / a hundred churches to +God and to Ciaran." + +_The Episode of Tren_ (VG).--This story illustrates a belief in +sympathetic magic. What Tren had done to deserve this punishment is +unknown, nor is the site of Cluain Iochtar identified. Possibly he had +endeavoured to prevent Ciaran from founding his church; compare the +story of Findian and Baeth (LL, 2624). Patrick had a dispute with a +certain Trian, but the details of the story are different (TT, p. 45, +ch. lxxx, etc.). It is difficult for us to put ourselves into the +position of people who thought to honour their saint by telling a +story about him which we should consider not only silly but immoral. +But such an attempt must be tried if we are to understand anything of +ancient writings, in whatever language and from whatever countries +they may come down to us. Even when we read so modern and so universal +an author as Shakspere we must for the moment imagine ourselves +sixteenth-century Elizabethans; the more we succeed in doing so, the +better do we understand what we read. So, in criticising a story like +this, we must rid ourselves of all our twentieth-century prejudices, +and accept it in the simple faith of those to whom it was intended to +be told. + +On one of the great carved crosses still to be seen in +Clonmacnois--that erected in memory of Flann King of Ireland (ob. +914)--there is a panel representing an ecclesiastic and a layman +holding an upright post between them. It has been plausibly +conjectured that this represents the erection of the corner-post of +the church, as described in our text. + + +XLIII. HOW CIARAN SENT A CLOAK TO SENAN (LA, VG) + +The "Cloak of Senan" must have been an actual relic preserved on Inis +Cathaig; tradition said that it had been floated on the river to the +saint of the island, though there were various opinions as to which +saint had done the miracle; it is attributed to Brigit daughter of Cu +Cathrach (LL, 2399) and to Diarmait (CS, 753). For parallels to the +automatic transfer of objects by water, see Plummer, VSH, i, p. +clxxxvi, note 2. + + +XLIV. CIARAN AND THE WINE (LA, LB, VG) + +The choice laid before the monks is curious, and hardly consonant +with the usual spirit of abjuring the world; it may be aetiological, +designed to explain, and perhaps to excuse, the opulence and temporal +importance of Clonmacnois at the time when it was written. A similar +but not identical story appears in the life of Munnu (VSH, ii, 227). + +It is quite obvious that the story as we have it is a conflation of +two versions of the anecdote. In the one version the wine was brought +by Frankish merchants and acquired by purchase; in the other it was +provided by miracle. The composite story appears in LA and VG; LB +knows the miraculous version only. + +That Frankish merchants should have sailed up the Shannon and +delivered a cargo of wine at a settlement in the heart of Ireland in +the middle of the sixth century, is no mere extravagance. The subject +of ancient Irish trade has been very fully investigated by the late +Prof. Zimmer, and he has brought a large number of facts together +which show that such an episode is a quite credible fragment of +history.[25] + +The second version, though LB calls it _miraculum insolitum_, is one +of the commonplaces of hagiography. Water was turned to wine by a host +of saints, such as Colum Cille (LL, 839), Fursa (CS, 111), Findian +(CS, 205), Lugaid (CS, 283), Aed (CS, 339), and others needless to +specify. Fintan (CS, 404), and Munnu (CS, 503), blessed a cup in such +wise that one of their followers, while appearing, in self-abnegation, +to drink nothing but water for thirty years, was in reality enjoying +the best wine! Saint Brynach drew wine from a brook and fishes from +its stones (_Cambro-British Saints_, pp. 12, 298), Brigit (LL, 1241) +and Colman Elo (CS, 441) turned water into ale; the former (LL, 1368) +as well as Lugaid (CS, 269, 280) and Fintan (CS, 404) turned water +into milk. + +I have not found any exact parallel to the incident of the scented +thumb. + +There is a cognate tale in the Life of Colman, in which monks, thirsty +with labour, expressed a doubt as to the reality of the heavenly +reward, whereupon their eyes were opened to see a vision of the joys +of the after-life (VSH, i, 265). + +The _Tendenz_ of the biographies of Ciaran is clearly marked in the +hint at a parallel between the last supper of Ciaran and the Last +Passover of Our Lord. + + +XLV. THE STORY OF CRITHIR (LA, VG) + +On the consecrated Paschal fire, see Frazer, _Balder the Beautiful_, +vol. i, p. 120 ff. + +_Parallels._--Coemgen carried fire in his bosom (CS, 837, VSH, +i, 236). Cadoc also carried fire in his cloak without injury +(_Cambro-British Saints_, pp. 30, 319). Elsewhere we hear of flames +which do not consume, as in the burning bush of Moses, and probably +in imitation of it (Exod. iii, 2). Thus the magic fire that delivered +Samthann from a forced marriage appeared to ignite a whole town, +which, however, suffered no injury (VSH, ii, 253). The fall of fire +from heaven in answer to prayer is most likely imitated from 1 Kings +xviii, 38. + +The verse extracts at the end of LB (which see) contain a form of this +story incompatible with the prose narratives. + +The boy slain but not torn by wolves is, of course, imitated from the +Prophet whose story is told in 1 Kings xiii, which is directly quoted +in LA. + +The mutual blessings of the two saints may be compared with the +prophecy said to have been uttered by Ciaran of Saints Cronan and +Molan who visited him at Clonmacnois (CS, 542). The one (Cronan) took +away with him the remains of his repast for distribution to the poor, +the other left them behind in the monastery; whereupon Ciaran said +that the monastery of the one should be rich in wealth and in charity, +that of the other should always maintain the rule (of poverty). Such +tales as this, of compacts between saints, are probably based on +mutual arrangements of one kind or another between the monasteries +which claimed the saints as founders; we have already seen leagues +established between Clonard and Aran on one side and Clonmacnois on +the other, expressed as leagues made by Ciaran with Findian and Enda +respectively. Contrariwise, we read of the disagreement of saints when +their monasteries were at feud with one another. Ciaran was not always +so successful in making treaties with his ecclesiastical brethren. +Thus, he is said to have made overtures to Colman mac Luachain of Lann +(now Lynn, Co. Westmeath)--a remarkable feat in itself, as Colman died +about a century after his time--but not only did Colman refuse, but he +sent a swarm of demons in the shape of wasps to repel Ciaran and his +followers, who were journeying towards him. Ciaran then made a more +moderate offer, which Colman again refused.[26] Lann was in the +territory of the Delbna, who, although friendly to Clonmacnois in +the middle of the eleventh century, plundered it towards its close +(_Chronicon Scotorum_, 1058, 1090; _Annals of Four Masters_, 1060). + +The chronology of Ciaran the Elder is entirely uncertain. He is said +to have been one of the pre-Patrician saints, in which case he could +hardly have been a contemporary of Ciaran the Younger, unless we +believe in the portentous length of life with which the hagiographers +credit him (over three centuries, according to the _Martyrology of +Donegal_, though others are content with a more moderate estimate). + +The story of Crithir is told again in the Lives of Ciaran the Elder +(see _Silua Gadelica_, vol. i, p. 14, and corresponding translation). +The culprit is there called Crithid, and the version adds that the +event took place in a time of snow. + +_The Geographical Names in LA._--Saigyr, properly Saigir, is now +Seir-Kieran in King's Co. Hele, properly Eile, was a region comprising +the baronies of Clonlisk and Ballybrit in King's Co., and Eliogarty +and Ikerrin in Tipperary. + + +XLVI. HOW AN INSULT TO CIARAN WAS AVERTED (LB) + +For parallels to this story see Plummer, VSH, i, p. clxxxvii, note. +Compare also the third of the metrical fragments with which LB closes. +It is clear that the purpose of the robbers was to efface the tonsure +of the saint; very likely ecclesiastics were on occasion subjected to +such rough treatment during the period of transition between Paganism +and Christianity. + + +XLVII. HOW CIARAN WAS SAVED FROM SHAME (LB) + +Contemporary representations (_e.g._ on the sculptured crosses) show +that at this time two garments were normally worn, a _lene_ or inner +tunic, and a _bratt_ or mantle. These, with the addition of a cape, +something like a university hood, which could be thrown over the head, +made up the complete equipment, and if all these were given to beggars +the owner would be left completely destitute. So, in the story of the +Battle of Carn Conaill, as narrated in the _Book of the Dun Cow_, +Guaire, king of Connacht, of whom we have already heard, on one +occasion would, if permitted, have divested himself of all clothing +to satisfy importunate beggars. The device of the water-covering is +remarkable. + + +XLVIII. HOW A MAN WAS SAVED FROM ROBBERS (LB) + +This story, summarily and rather obscurely told in the text before us, +is related more clearly in the Life of Brenainn (VSH, i, 101). The +saint, seeing a man hard pressed by his enemies, bade him take up his +position beside a standing stone; he then transformed the victim +into the stone, and the stone into the victim. The assailants, thus +deceived, cut off the head of the stone, and departed in triumph: the +saint then reversed the transformation, leaving the man to go his +way in peace. An analogous story is that of Cadoc, who turned raided +cattle into bundles of fern, and transformed them back to cattle when +the raiders had retired discomfited (_Cambro-British Saints_, pp. 49, +342). + + +XLIX. THE DEATH OF CIARAN (LA, LB, VG) + +This impressive story, which is as remote as possible in style from +the ordinary stock incident, is probably authentic. The chronological +indications in VG are quite wrong: the 9th of September A.D. 548 was a +Wednesday, and was the twentieth day of the moon. They are, however, +so far accurate for the year 556, that 9th September in that year was +Saturday, and was the _nineteenth_ day of the moon. As the observation +of new moon, if not astronomically calculated, is often wrong by a +day, owing to the faint crescent not being seen at its very first +appearance, this is sufficiently close to allow us to enquire +legitimately whether 556 may not have been the true date of Ciaran's +death. + +The Bollandists cite from the Life of Saint Cellach a tale to the +effect that Cellach was son of Eogan Bel King of Connacht, and was +a monk at Clonmacnois; but on the death of his father he secretly +absconded, in order to secure the kingdom for himself. Becoming +convinced of the sinfulness of this proceeding, he returned and +submitted to Ciaran once more, who received him fraternally _after he +had spent a year in penance_. As the Bollandists point out, this +story (quite independently of its historical authenticity) reveals a +tradition other than that of Ciaran spending but seven months on earth +after founding Clonmacnois. The _Annals of Ulster_ also gives him a +longer time at Clonmacnois, dating the foundation 541, and the death +of the saint 548: a space of seven years. This would make the saint +only twenty-six years old when he founded Clonmacnois, which is +perhaps improbable. We may suggest another way of reconciling the +traditions, taking the orthodox date for the foundation of Clonmacnois +(548) but postponing the death of the saint to 556, in accordance with +the astronomical indications. Some one noticed that if his life were +retrenched to the year of the foundation of the monastery, it would be +brought into conformity in length with the Life of Christ. + +With Ciaran's indifference as to the fate of his relics, contrast the +dying injunction of Cuthbert to his monks, that they should dig up his +bones and transport them whithersoever they should go.[27] + +The _Little Church_ intended by the author is presumably the small +chapel, of which the ruins still remain at Clonmacnois, called Saint +Ciaran's chapel. It is a century or two later than Ciaran's time, but +may very probably stand on the site of Ciaran's wooden church. Hard by +is the end of a raised causeway leading to the Nunnery; this may be +the "Little Height" referred to. + + +L. THE VISIT OF COEMGEN (LA, VG) + +Coemgen's petulance at the preoccupation of the bereaved monks (VG) +is in keeping with other traditions of that peppery saint. The +resurrection of Ciaran after three days is another touch in imitation +of the Gospel story: it is, however, also told of Saint Darerca, who +appeared to her nuns three days after her death (CS, 185). + +The story before us is thus related in the Life of Coemgen: "At +another time most blessed Coemgenus made his way to visit most holy +Kyaranus the abbot, who founded his settlement Cluayn meic Noys, which +is in the western border of the territory of Meath, on the bank of +the river Synna over against the province of the Connachta. But Saint +Cyaranus on the third day before Saint Coemgenus arrived, passed from +this world to Christ. His body was laid in a church on a bier, till +Saint Coemgenus and other saints should come to bury him. And Saint +Coemgenus coming late to the monastery of Saint Chyaranus, he entered +the church in which was the holy body and commanded all the brethren +to go forth, wishing to spend that night alone beside the sacred body. +And when all the brethren had gone out, Saint Coemgenus carefully +closed the door of the church, and remained there alone till the +following day; but some of the brethren were watching till morning +before the doors of the church. And as Saint Coemgenus prayed there, +the most blessed soul of Saint Chiaranus returned to his body, and he +rose and began to speak in health-giving words to Saint Coemgenus. The +brethren remaining outside heard the voice of each of them clearly. +Saint Kyaranus asked blessed Coemgenus that they should interchange +their vesture, as a sign of everlasting fellowship: and so they did. +On the following day when the door of the church was opened, the +brethren found Saint Coemgenus clad in the vesture of Saint Kyaranus, +and Kyaranus wrapped in the vestments of Saint Coemgenus. The body +of Saint Kyaranus was warm, having a ruddy tinge in the face. Saint +Coemgenus pointed out to the monks of Saint Kyaranus the brotherhood +and fellowship which he and Saint Kyaranus had established for ever +between themselves and their places and their monks; and the brethren +who watched that night bore testimony thereto. When the body of Saint +Kyaranus was honourably committed to the ground, Saint Coemgenus +returned to his own settlement." (VSH, i, 248). + +In this story we see as before the explanation of a treaty between +Clonmacnois and Glendaloch. + +The _Annals of Clonmacnois_ narrates the story of the death of Ciaran +and the visit of Coemgen, with an interesting additional miracle. +"Dying, he desired his monks that they would bury his body in the +Little Church of Clonmacnois, and stop the door thereof with stones, +and let nobody have access thereunto until his companion Coemgen +had come; which they accordingly did. But Saint Coemgen dwelling at +Glendaloch in Leinster then, it was revealed to him of the death of +his dear and loving companion Saint Ciaran, whereupon he came suddenly +to Clonmacnois: and finding the monks and servants of Saint Ciaran in +their sorrowful and sad dumps after the death of their said lord and +master, he asked them of the cause of their sadness. They were so +heartless for grief as they gave no answer; and at last, fearing he +would grow angry, they told him Saint Ciaran was dead and buried, and +ordered or ordained the place of his burial should be kept without +access until his coming. The stones being taken out of the door, Saint +Coemgen entered, to whom Saint Ciaran appeared: and [they] remained +conversing together for twenty-four hours, as is very confidently +laid down in the Life of Saint Ciaran; and afterwards Saint Coemgen +departed to the place of his own abiding, [and] left Saint Ciaran +buried in the said Little Church of Clonmacnois. But king Diarmait +most of all men grieved for his death, insomuch that he grew deaf, and +could not hear the causes of his subjects, by reason of the heaviness +and troublesomeness of his brains. Saint Colum Cille being then +banished into Scotland, king Diarmait made his repair to him, to the +end [that] he might work some means by miracles for the recovery of +his health and hearing: and withal told Saint Colum Cille how he +assembled all the physicians of Ireland, and that they could not help +him. Then said Saint Colum: 'Mine advice unto you is to make your +repair to Clonmacnois, to the place where your ghostly father and +friend Saint Ciaran is buried: and there to put a little of the earth +of his grave or of himself in your ears, which is the medicine which I +think to be most available to help you.' The king having received the +said instructions of Saint Colum, took his journey immediately to +Clonmacnois; and finding Oenna maccu Laigsi, who was abbot of the +place after Saint Ciaran, absent, he spoke to Lugaid, then parish +priest of Clonmacnois, and told him of Saint Colum's instructions unto +him. Whereupon priest Lugaid and king Diarmait fasted and watched that +night in the Little Church where Saint Ciaran was buried, and the next +morning the priest took the bell that he had, named then the White +Bell,[28] and mingled part of the clay of Saint Ciaran therein with +holy water, and put the same in the king's ears, and immediately the +king had as good hearing as any in the kingdom, and the whole sickness +and troubles of his brains ceased at that instant, which made the king +to say, _Is feartach an ni do ni an clog orainn_, which is as much as +to say in English, 'The bell did do us a miraculous turn.' Which bell +Saint Lugna conveyed with him to the church of Fore, where he remained +afterwards. King Diarmait bestowed great gifts of lands on Clonmacnois +in honour of Saint Ciaran, for the recovery of his health." + +The bell, called the _boban_ of Coemgen, reappears much later in +history as a relic on which oaths were taken (_Annals of Clonmacnois_, +anno 1139; _Four Masters_, anno 1143). It was doubtless a relic +preserved at Glendaloch, in which the people of Clonmacnois rightly or +wrongly claimed a part-proprietorship. The name is obscure: it means, +according to O'Davoren's Glossary, a calf or little cow: and Plummer +(VSH, i, p. clxxvii) suggests that this name may be an allusion to its +small size. But why "calf"? Is it an allusion to the original use of +the type of bells used for ecclesiastical purposes in Ireland, as +cow-bells? + +Angels were seen by Saint Colman to fill the space between heaven and +earth to receive the soul of Pope Gregory (VSH, i, 264). + + +LI. THE EARTH OF CIARAN'S TOMB DELIVERS COLUM CILLE FROM A WHIRLPOOL +(LA, LB) + +This is perhaps an imitation of the tale of the Empress Helena, who, +when returning after her discovery of the True Cross, was delivered +from a storm by casting one of the Nails into the sea. Colum Cille was +saved from the whirlpool of Coire Bhreacain (Corrievreckan, between +Jura and Scarba) on another (?) occasion, by reciting a hymn to Brigit +(LL, 1706). + +_The Visit of Colum Cille to Clonmacnois._--This took place during the +rule of Ailithir, the fourth abbot of Clonmacnois (A.D. 589-595). It +is described in Adamnan's _Vita Columbae_, where we read of the honour +paid to the distinguished visitor, and how he was greeted with hymns +and praises, while a canopy was borne over him on his way to the +church, to protect him from inconvenient crowding. A humble boy, a +useless servitor in the monastery, came behind Columba to touch the +hem of his garment: the saint, miraculously apprised of this, caught +him by the neck and held him, despite the protests of the brethren +that he should dismiss this "wretched and noxious boy." Then he bade +the boy stretch forth his tongue, and blessed it, prophesying his +future increase in wisdom and knowledge, and his eminence as a +preacher. The boy was Ernin or Ernoc, the patron saint of Kilmarnock; +and Adamnan had the tale from Failbe, who was standing by as Ernin +himself related the incident to Abbot Segine of I. Colum Cille also +prophesied the Easter controversy, and told of angelic visitations +that he had had within the precincts of Clonmacnois: but Adamnan says +nothing about the hymn to Ciaran, or the wonder-working clay from his +tomb, although elsewhere in his book the terrors of Corrievreckan +are alluded to. According to a prophecy of Colum Cille narrated in +O'Donnell's Life of that saint, Patrick is to judge the men of Ireland +on the Last Day at Clonmacnois. + +_The Hymn of Colum Cille._--This composition has not been preserved +in its entirety. Fragments of it are introduced into the Homiletic +Introduction of VG, which are enough to identify it with a short hymn +to be found in the Irish _Liber Hymnorum_, and published by Bernard +and Atkinson in their edition of that compilation.[29] It is as +follows-- + + Alto et ineffabile apostolorum coeti + celestis Hierosolimae sublimioris speculi + sedente tribunalibus solis modo micantibus + Quiaranus sanctus sacerdos insignis nuntius + + inaltatus est manibus angelorum celestibus + consummatis felicibus sanctitatum generibus + quem tu Christe apostolum mundo misisti hominem + gloriosum in omnibus nouissimis temporibus + + rogamus Deum altissimum per sanctorum memoriam + sancti Patrici episcopi Ciarani prespeteri + Columbaeque auxilia nos deffendat egregia + ut per illorum merita possideamus premia + +Obviously the third stanza, with its reference to Colum Cille himself, +is a later addition, so that only the first two stanzas belong to the +original hymn. The sixth line, _quem tu Christe_, is quoted in the +section of VG referred to; but the three other excerpts, _lucerna_..., +_custodiantur_..., _propheta_..., do not appear in the text before us: +nor do the surviving stanzas justify the extravagant praise said to have +been heaped on the composition at Clonmacnois--though no doubt a +composition by Colum Cille, had it only the artless simplicity of a +nursery jingle, would have been sure of an appreciative audience. +However, the text seems to indicate something much more elaborate, and +probably the original composition was an acrostic, like Colum Cille's +great _Altus Prosator_.[30] The two authentic stanzas of the _Liber +Hymnorum_ are incorporated in the metrical patchwork at the end of LB. + +Another version of the hymn was known to Colgan, and is given by him +in TT, p. 472. Unfortunately he quotes only one couplet-- + + Quantum Christe O Apostolum mundo misisti hominem + Lucerna huius insulae lucens lucerna mirabilis + +which is evidently corrupt, and (as Colgan seems to regard it as the +opening stanza) must show that the whole text had become disturbed by +the time when Colgan wrote. Indeed, it does not appear that Colgan +knew any more of the hymn than these two lines. + + +LIII. THE ENVY OF THE SAINTS (VG) + +Note how the Latin texts soften down the saying attributed in VG to +Colum Cille. A curious incident of disagreement between Ciaran and +Colum Cille is thus related by Colgan (TT, p. 396). "Once there +arose a petty quarrel between Kieranus and Columba, in which perhaps +Kieranus, jealous for the divine honour, appeared either to prefer +himself to Columba, or not to yield him the foremost place. But a good +Spirit, descending from heaven, easily settled the quarrel, whatever +it may have been, in this wise. He held out an awl, a hatchet, and an +axe, presenting them to Kieranus: 'These things,' said he, 'and other +things of this kind, with which thy father used to practise carpentry, +hast thou abjured for the love of God. But Columba renounced the +sceptre of Ireland, for which he might have hoped from his ancestral +right and the power of his clan, before he made offering.'" The same +tale is told in Manus O'Donnell's Life (ed. O'Kelleher, p. 60). + +The authorities differ as to the attitude which Colum Cille adopted +with regard to Ciaran. But as regards the other saints of Ireland +there is no ambiguity. The cutting-short of Ciaran's life was one of +the "three crooked counsels of Ireland" according to the glosses to +the _Martyrology of Oengus_ (9th September): the same authority adds +that the saints "fasted for Ciaran's death," as otherwise all Ireland +would have been his. The ancient legal process of fasting was an +inheritance from Pagan times. If A had a case against B, he might, and +under certain circumstances was obliged to, abstain from food till the +case was settled; he was then said to "fast upon B." The idea probably +was that if a litigant permitted his adversary to starve to death, the +angry ghost would ever afterwards disturb his rest. Parallels have +been found in ancient Indian practice. Sometimes B performed a +counter-fast; in such a case he who first broke his fast lost his +cause. But the process seems to have been strangely extended, even in +Christian times, to obtain boons from the supernatural Powers. We read +of a saint "fasting upon God" that a king might lose a battle; and +in _Revue celtique_, vol. xiv, p. 28, there is printed a story of a +childless couple who fasted with success upon the Devil, that he might +send them offspring. Two of the saints--Odran of Letrecha Odrain and +Mac Cuillind of Lusk--went and told Ciaran for what they were fasting: +Ciaran simply replied, "Bless ye the air before me"--the air through +which I must travel in passing heavenwards--"and what ye desire shall +be given you." The _Book of Leinster_ contains a poem attributed +to Saint Ciaran relating to the shortness of his life: as it has +apparently never been printed it is given here with a translation, so +far as the obscurity of the language permits-- + + An rim, a ri richid rain corbom etal risin dail: + co cloister cech ni atber i sanct cech sen, a De mair. + +(Stay for me, O King of glorious heaven, till I be pure before the +assembly; till everything that I shall speak be heard in the sanctuary +of every blessing, O great God.) + + A Mic Maire, miad cen on ammochomde corric nem, + a ruiri na nangel find, innanfa frim corbom sen? + +(O Son of Mary, a dignity without blemish, O my Lord as far as Heaven, +O King of the white angels, wilt Thou stay for me till I am old?) + + Attchimse mo guide rutt arbaig Maire diandit Macc + menbad tacrad latt a Ri condernaind ni bud maith latt + +(I make my prayer unto Thee, for the love of Mary to whom Thou are +Son, if it be not displeasing in Thy sight, O King, that I may do +somewhat pleasing to Thee.) + + Maccan berair rian a re ni fintar feib ar a mbe + asaoete lenta baeis aggaes cach aes bes nithe + +(A young man who is taken before its time, the honour in which he may +be is not discovered: from his youth of following folly, to his age +every company ... (?).) + + Ni horta laeg rianaes daim ar cach sen as tressiu achach, + ni horta uan na horc maith ni coilte cr ... [31] a blath + +(A calf is not slaughtered till it is of ox's age, 'tis the ploughing +(?) of every old one which waxes stronger: a lamb or a good pigling is +not slaughtered, the (saffron?) is not plucked till its flower.) + + Buain guirt riasiu bas abbuig is m ... cacaid, a Ri rind? + is e in longud riana thrath blath do choll in tan bas find + +(To reap a field before it is ripe, is it a right (thing), O King of +stars? It is eating before the time to violate a flower while it is +white.) + + Fuiniud immedon laa ni hord baa rian ... + matan in aidche, in dedoil ria na medon cia mo col + +(Sunset in midday, no order of profit before...; morning in night, +twilight before its noon, though it be greatest wrong.) + + Cluinti itgi notguidiu is mo chridiu deroil duir + a Mic mo De cianomrodba is bec mo thorba donduir + +(Hear Thou the prayer I pray Thee in the depth of my wretched hard +heart, O Son of my God, although Thou cuttest me off, small is my +profitableness ... ) + + Duitsi a Mic motholtu cen cope sentu dom churp, + cenambera cen taithlech no co bia maith fe[in] fort + +(To Thee, O Son, ... (?), that without my body becoming aged, I be not +taken without reason till I shall myself be good in Thy sight.) + + Is fort shnadud cach ambi ria ndula m' chri, a Ri slan, + ic do guide dam cen dichil, an rimm a Ri richid ran + +(On Thy protection is every one whereso he is; before departure of my +body, O Perfect King, I am praying Thee without negligence, stay for +me, O King of glorious heaven.) + + +LIV. THE PANEGYRICS (LA, VG) + +There is little that need be said about these paragraphs, which are of +conventional type. There are two references in VG which may, however, +be noted. The first is to the relics left in the hollow elm, of which +we have already heard at the beginning of these annotations: here +said to have been deposited by Benen (the pupil of Patrick, and his +successor in Armagh) and by Cumlach (the leper of Saint Patrick). The +second is an allusion, on which I am unable to throw any light, to +some evidently well-known story of a certain Peca and his blind pupil. + + +THE METRICAL PANEGYRIC IN LB + +This is a patchwork of extracts from different sources. + +1. Fifteen-syllable lines, with caesura at eighth syllable; every +line ending in a trisyllabic word, rhyming (not always) with a word +preceding the caesura. A dissyllable or trisyllable precedes the +caesura. Rhythm of Tennyson's _Locksley Hall_, proceeding by stress +only, independent of vowel-quantity or hiatus. In line seven, +'Keranus' must be pronounced in four syllables, Kiaranus. Refers to +the wizard's prophecy, incident II. + +2. Four lines, in _Locksley Hall_ rhythm, with a dissyllabic rhyme +running through the quatrain. Relates incident IX. + +3. Four lines, twelve syllables trochaic, caesura at seventh syllable. +Each line ends with a trisyllable or a tetrasyllable, with dissyllabic +rhyme running through the quatrain. The rhythm is that of the +following line (which is intentionally misquoted to serve the present +purpose)-- + + "Gather roses while you may, time is still a-flying." + +The incident is not recorded in the prose lives; but it appears in the +_Book of the Dun Cow_, in the story of the Birth of Aed Slaine (son of +King Diarmait, reigned A.D. 595-600). Diarmait, it appears, had two +wives (for, notwithstanding his friendship to Ciaran, he was but a +half-converted pagan), by name Mugain and Muireann. Muireann had the +misfortune to be bald, and Mugain, who, as is usual in polygamous +households, was filled with envy of her, bribed a female buffoon to +remove her golden headgear in public at the great assembly of Tailltiu +(Telltown, Co. Meath), so as to expose the poor queen's defect to the +eyes of the mob. The messenger accomplished her purpose, but Muireann +cried out, "God and Saint Ciaran help me in this need!" and forthwith +a shower of glossy curling golden hair flowed from her head over her +shoulders, before a single eye of the assembly had rested upon her. +Compare Ciaran's own experience, incident XLVI. + +4. Three lines in the same metre, but apparently with three instead of +four lines in each rhyming stanza. Refers to incident XVIII. + +5. Three lines in the same rhythm as extract 1, but with a different +rhyme-scheme; apparently three lines from a quatrain rhyming _abab_. +Refers to incident XLI. + +6. Six lines in elegiac couplets. This probably refers to XLVI, but +without their original context the lines must remain obscure. In any +case the versifier has the story in a rather different form from the +prose writers, and appears to regard it as an incident of the boyhood +period. + +7. Eight lines from the hymn of Colum Cille, already commented upon. + + +ADDITIONAL NOTE ON CIARAN'S BIRTHPLACE + +Some place-names in the barony of Moycashel (S. Co. Westmeath), which +lies in Cenel Fiachach, support the tradition that Ciaran's birthplace +is to be sought there, and not in Mag Ai at all. I can find nothing +in the local nomenclature to suggest Raith Cremthainn; but +"Templemacateer" (_Teampull mhic an tsaoir_, the "Church of the +Wright's son") may be compared with, and perhaps equated to the +similarly named "house" (p. 111); "Ballynagore" (_Baile na ngabhar_, +the "town of the goats," or "horses") perhaps echoes the "Tir na +Gabrai" of VG 3. About half a mile to the west is _Tulach na crosain_, +the "Mound of the crosslet"--possibly the missing cross of Ciaran (LA +4). At the outflow of the Brosna from Loch Ennell is "Clonsingle," +which it is tempting to equate to the place-name corrupted to "Cluain +Innsythe," in LA 12. + +An additional suggestion may here be made to the effect that the +eldest son and daughter of Beoit were twins. Their names, _Lug-oll_ +"big Lug," and _Lug-beg_ "little Lug," are in correspondence, as +twins' names often are. + +[Footnote 1: For brevity we shall refer to certain books, frequently +quoted in these Annotations, by the following symbols-- + + LL. _Lives of Saints from the Book of Lismore_, ed. Stokes. + CS. _Codex Salmaticensis_ (Acta Sanctorum Hiberniae), ed. de + Smedt and de Backer. + VTP. _Vita Tripartita Patricii_, ed. Stokes. + VSH. Plummer's _Vitae Sanctorum Hiberniae_. + TT. _Trias Thaumaturga_ (Colgan's collection of the lives of + SS. Patrick, Brigid, and Colum Cille).] + +[Footnote 2: There is a different version, which need not be given +here, in the _Martyrology of Oengus_ (Henry Bradshaw Society edition, +p. 204).] + +[Footnote 3: Mentioned in _Annals of Ulster_, anno 1166, _Annals of +Loch Ce_, anno 1189, _Annals of the Four Masters_, annis 1121, 1166.] + +[Footnote 4: A collection (in Irish) of the traditions of this person +will be found in _Targaireacht Bhriain ruaidh ui Chearbhain_, by +Micheal o Tiomhanaidhe (Dublin, 1906).] + +[Footnote 5: The passage would then read thus--_Rothircan Bec mac De +condebairt andsin_-- + + "_A maic in tsaeir, cot clasaib, cot coraib, + It casair chaeim, cot cairpthib, cot ceolaib._" + +The transposition has probably been caused by the error of some scribe +who copied first the parts of the two lines preceding the caesura.] + +[Footnote 6: The roll of the Kings of Tara was evolved from various +sources by the Irish historians of the early Christian Period. +Tigernmas was properly a pagan culture-hero, to whom was traditionally +attributed the introduction of gold-smelting and of other arts, and +who was said to have perished, apparently as a human sacrifice, at +some great religious assembly.] + +[Footnote 7: This is certainly the reading, curiously misread in LL p. +356, (Irish text), and in VSH i, p. li, note 3.] + +[Footnote 8: Ossianic Society's _Transactions_, vol. v, p. 84 ff.] + +[Footnote 9: Edited by Dr. Hyde in _Celtic Review_, vol. x, p. 116 +ff.] + +[Footnote 10: On this whole subject see Chapter IV of MacNeill's +_Phases of Irish History_, a book which may be unreservedly +recommended as giving a clear and accurate view of the early history +of the country.] + +[Footnote 11: It may be noted for the benefit of the reader +unaccustomed to Irish nomenclature, that persons are named in one of +the following formulae: "A mac B" (_mac_, genitive _mic_, in syntactic +relation _mhic_ [pronounced _vic_] = son): "A o B" (_o_ or _ua_, +genitive _ui_ = grandson or descendant): and "A maccu B" (_maccu_ = +descendant, denoting B as the name of a remote ancestor). Of course +the name B will in every case be in the genitive.] + +[Footnote 12: For division of labour between the sexes, see Frazer, +_Spirits of the Corn and of the Wild_, ii, 129. For prohibitions +of the presence of males when specifically female work was being +transacted, Plummer quotes Grimm, _Teutonic Mythology_, Eng. Trans., +iv, 1778 ("Men shall not stay in the house while women are stuffing +feathers in the beds, otherwise the feathers will prick through +the bed-ticking"). O'Curry (_Manners and Customs_, iii, p. 121), +commenting on this story, refers to times and seasons deemed unlucky +for dyeing, at the time when he wrote; but the prohibition of the +presence of males was forgotten.] + +[Footnote 13: Vafthrudnismal 41; Grimnismal 18. (_Edda_, ed. Hafn, +1787, vol. i, pp. 24, 48.)] + +[Footnote 14: F.M. Luzel, _Contes populaires de Basse-Bretagne_ +(Paris, 1887), vol. i, p. 219 ff. Some other parallels are quoted by +Plummer, VSH, i, p. cxliii, note 5.] + +[Footnote 15: There is evidence from various literary sources that +cattle thus peculiarly coloured were accounted sacred in ancient +Ireland.] + +[Footnote 16: There should be no hypermetric syllables, but I have +been unable to avoid them.] + +[Footnote 17: _Horae Hebraicae_ in Evangel. Matt., xv, 36, following +the tract _Berakoth_.] + +[Footnote 18: O'Donnell's _Life of St. Columba_, ed. O'Kelleher, p. +120.] + +[Footnote 19: For the story of Coirpre, see _Lismore Lives_, ed. +Stokes, preface p. xvi; _Revue celtique_, xxvi, 368. For the story of +Ambacuc, see _Silua Gadelica_, no. xxxi; _Eriu_, vol. vi, p. 159.] + +[Footnote 20: A fully illustrated description of this relic by +Mr. E.C.R. Armstrong will be found in _Journal_, Royal Society of +Antiquaries of Ireland, vol. xlix, p. 132.] + +[Footnote 21: _Book of the Dun Cow_, printed in _Zeitschrift fuer +Celtische Philologie_, iii, 218.] + +[Footnote 22: _Feilire Oengusso_, Henry Bradshaw Society edition, p. +12.] + +[Footnote 23: _Revue celtique_, xv, at p. 491.] + +[Footnote 24: I should here have quoted as a parallel the +oft-described Indian rope-trick, which is alleged to be a hypnotic +feat, had I not been recently assured by a relative who knows India +well that no one has yet been discovered who has actually seen this +trick performed, and that it is probably nothing more than a piece of +folk-lore.] + +[Footnote 25: See his important series of papers, _Ueber directe +Handelsverbindungen Westgalliens mit Irland im Altertum und frueher +Mittelalter_, published in _Sitzungsberichte der koenigliche +preussischen Akademie der Wissenschaften_, 1909, vol. i.] + +[Footnote 26: _Life of Colman mac Luachain_, Todd Lectures Series, +Royal Irish Academy, vol. xvii, p. 86.] + +[Footnote 27: Bede's _Life of Cuthbert_, Sec. xxxix.] + +[Footnote 28: This is evidently a mistranslation of _boban_, the +translator having in mind the word _ban_, "white."] + +[Footnote 29: Henry Bradshaw Society edition, vol. i, p. 157.] + +[Footnote 30: Although the sense appears to run continuously from one +stanza to the next in their present collocation.] + +[Footnote 31: MS. illegible.] + + * * * * * + + + + +=APPENDIX= + + +THE LATIN TEXT OF LB + +[Sidenote deg.1: R1 162b; R2 127d] +[Sidenote deg.2: R2 128a] +[Sidenote deg.3: R1 162c] + +1.[ deg.1] Vir gloriosus, et uita sanctissimus abbas, Queranus, ex patre +Boecio, matre Darercha [Darecha R2] ortus fuit. Hic traxit originem de +aquilonali parte Hibernie, Aradensium silicet genere. Diuina quoque +gratia a puerili etate sic ipse illustratus est, ut qualis[ deg.2] foret +futurus luculenter appareret.[ deg.3] Erat [Cras MSS.] enim tanquam +lucerna ardens eximia caritate, ut non solum feruorem pii cordis +et deuocionem erga hominum inopiam releuandam [reuelandam MSS.] +exhiberet; uerum et in creaturum irrationabilium necessitatibus +infatigabilem ostenderet affectum. Et quia tanta lucerna non debuit +sub modio abscondi, ideo a puerili etate cepit miraculorum prod[ig]iis +coruscare. + +2. Quum enim equus fili regis terrae illius subita morte periret, ac +de eius casu iuuenis ille multum doleret, apparuit ei in sompnis uir +uultus uenerabili ac rutilentis, qui eum prohibuit tristari pro morte +equi, dicens ei, "Voca" inquit "sanctum puerum Keranum, qui aquam in +os equi tui infundat, frontemque aspergat, et reuiuiscet. Illum quoque +pro resuscitatione eius munere debito dotabis." Cumque regis filius de +sompno euigilasset, misit pro puero Kerano ut ad se ueneret; qui cum +sui presentiam ei exhiberet, atque sompnium scriatim [seruatem _or_ +seritatem R1] audiret, secundum quod angelus illum docuit, equum aqua +benedicta aspergens de morte resuscitauit. Viso hoc magno miraculo, +agrum fertilem et amplum rex terrae illius in honore Dei Omnipotentis, +in cuius nomine equus suus est resuscitatus, sancto Kerano contulit. + +3. Accidit autem quadam die [q.d. _omitted_, R2] quod mater ipsius +Kerani eum reprehenderet, eo quod mel siluestre, sicut ceteri pueri +suis parentibus ferebant, non portaret. Quod cum dilectus Deo et +hominibus audiret, mentem eleuans ad Puerum illum qui subditus erat +parentibus, aquam de fonte uicino allatam benedixit, in nomine Eius +qui mel potens est producere de petra, et oleum de saxo durissimo; et +mox aqua illa in mel dulcissimum, Deo cooperante, conuertitur, et +sic matri defertur. Hoc mel parentes eius sancto Dermicio diacono, +cognomento Iusto, qui eum baptizauit, transmiserunt. + +[Sidenote deg.4: R1 162d] +[Sidenote deg.5: R2 128b] + +4. Lectis autem a[ deg.4] memorato sancto literarum rudimentis, beatum +Cluayn Hir[ deg.5]ardensem abbatem, discendi causa, adire proposuit. Et +cum opere uellet complere quod animo cepit cogitare, uaccam unam a +parentibus ad uictum sibi postulauit. Sed cum eius peticionem mater +eius non acquiesceret, celestis Pater, qui intimios [_sic_ R1, +intuitos R2] suos quantum mater filium diligit, desiderium dilecti +sui adimplere non distulit. Nam uacca una lactifera, una cum uitulo, +consecuta est eum, acsi a suo pastore minaretur post eum. Qui cum ad +sacrum collegium sancti Fynniani uenisset, gaudium non modicum de eius +aduentu omnes habuerunt. Vacca uero, que secuta est eum, simul +cum uitulo pascebatur, nec ubera materna sine licencia tangere +attemptabat. Keranus eius pascua sic discriminauit atque distinxit, ut +tantum uitulum mater lambe[re]t, nec tamen ei ubera praeberet. Istius +uero uacce in tanta habundancia exubrabat lac, ut xii uiris cotidie +distributum sufficientem copiam uictus praeberet. Sanctus uero +adolescens Keranus, diuine scripture intentus, inter condiscipulos +suos sanctitate ac sapientia, uelut sidus perfulgidus inter alia +[alique R2] sidera, emicabat. Erat uero perfecte caritatis fragrantia +plenus, et moris probitate, et uite sanctimonia, ac humilitatis +dulcedine, presentibus et absentibus gratiosus, honorabilis, et +admirabilis. + +[Sidenote deg.6: R1 163a] + +5. Vna dierum ad regem quendam, Tuathlum nomine, pro cuiusdam ancille +liberacione intercessurus accessit. Cumque regem deuote pro ea rogaret +[pro ea deuote oraret R2] 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[ deg.6] Paulinum episcopum exhibuit. Nec mora, rex illam emancipauit, +et insuper Dei famulo suum indumentum donauit. Quod ille accipiens, +continuo pauperibus distribuit. + +[Sidenote deg.7: R2 128c] + +6. Nocte quadam[ deg.7] 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 perpetuam dedit illi; sed 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. + +[Sidenote deg.8: R1 163b] +[Sidenote deg.9: R2 128d] + +7. Transacto autem temporis spacio, accepta magistri sui licentia +et benedictione, ad sanctum Nynnidum in quadam silua stagni Erny +commorantem properauit. Et cum [cum _omitted_ R2] illuc peruenisset, +cum magno gaudio et caritate non ficta susceptus est. Cumque idem in +moris ac uirtutum disciplina cotidie proficeret, quadam die ad nemora +uicina cum fratribus ad scindenda ligna ut [ut _omitted_ R2] uerus +obediens properauit. Erat enim consuetudo in sacro illo collegio ut +iii monachi cum seniore ad ligna deportanda secundum ordinem temporis +semper irent. Cedentibus uero ceteris ligna, ipse seorsum [deorsum R2] +Deum, secundum quod moris erat sibi, attente orabat. Interea quidam +nefandi latrones, rate ad insulam illam transuecti, in prefatos +fratros irruerunt, atque eos occiderunt, et eorum capita secum +detuler[ deg.8]unt. Keranus uero, dum strepidum soc[i]orum [_sic_] +percucientium non audiret, mirabatur; et propter admiracionem festine +peruenit ad locum ubi eos laborantes reliquit. Viso quoque eo quod de +fratribus actum est [est _omitted_ R2], alta trahit ipse suspiria, et +uehementer contristatus est. Secutus est quoque homisidas [_sic_ R1] +illos e uestigio, atque eos in portu ut suam nauiculam in portu ad +aquam [aquas R2] deducerent desudantes, sed minime hoc facere potentes +[fatentes R1, facientes R2] inuenit; sic uero [sic eis R2] Deus +scapham[ deg.9] eorum terre conglutinauit ut nequaquam eam amouere +potuissent. Et cum uoluntati Cunctipotentis contraire non possent, a +uiro Dei tunc presente [-entem R2] ueniam suppliciter postulant. Qui +memor sui Magistri pro Iudeis eum crucifigentibus orantis, sanctus pro +illis licet indignis preces ad fortem pietatis effudit; et uirtute +orationis eius potiti, ratem suam facillime ad aquam ducere potuerunt. +Pro munere uero huius beneficii, optinuit a latronibus capita suorum +fratrum. Acceptis uero hiis, ad locum ubi corpora iacuerant deueniens, +Deum deuote rogauit ut omnipotenciam suam in seruorum suorum +resuscitatione hac uite ostenderet. Mirum quoque est quod narro, sed +ueritate facti euidentissimum; capita corporibus coaptauit, ut illos +uirtute sacre orationis ad uitam reuocauit, immo quod uerius est, +reuocari meruit. Hii quoque sic mirabiliter resuscitati, ligna secum +ad monasterium transuexerunt. Quam diu tamen uixerant [_sic_], +cicatrices uulnerium in collis suis portauerunt. + +[Sidenote deg.10: R1 163c] + +8. Alio tempore cum peccora parentum in quodam loco custodiret, uacca +una peperit coram eo uitulum. Veniens uero imacie omnino confectus +[canis][1] cupiens de hiis que cum uitulo cadunt de uentro matris +[uentrem suum][2] implere, stetit coram pio pastore. Cui ait "Commede, +miser, uitulum istum, quia multum eo indi[ deg.10]ges." Canis uero iussa +Querani complens, usque ad ossa uitulum commedit. Redeunti uero +Querano cum uaccis ad domum, illa ad memoriam reducens uitulum +mugiendo huc illucque discurrebat. Causam uero mugitus cognoscens +mater Querani, cum indignatione puero ait "Redde uitulum, Quirane, +etsi igne sit combustus uel aqua submersus." At ille iussis maternis +parens, ad locum ubi uitulus erat commestus accedens, ossa eius +collegit et uitulum resuscitauit. + +[Sidenote deg.11: R2 129a] + +9. Quodam tempore, transeunte eo per uiam, quidam mali[ deg.11]gno spiritu +uexati canem ferocissimum excitauerunt ut sibi[3] [_sic_] noceret. Sed +confidens in Domino suo Queranus scuto deuote orationis se muniuit, +ac dixit "Ne tradas bestis [_sic_ R1, bestiis R2] animas confitentium +tibi, Domine." Et mox canis ille mortuus est. + + +10. Alio tempore solo eo in insula illa relicto, pauperem quendam +audiuit in portu ignem sibi dari rogantem. Erat enim iam frigidum +tempus; sed 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 [preualens MSS.] ad pauperem usque +peruenit. + +[Sidenote deg.12: R1 163d] + +11. Aliquandiu uero ibidem moratus homo Dei, cum licencia Nynnidi ad +sanctum Endeum Arnensem abbatem properauit; qui in aduentu eius non +modica perfundebatur leticia. Nocte uero quadam sompniauit se +uidisse iuxta ripam magni fluminis Synan arborem magnam frondosam et +fructiferam que totam obumbrauit Hyberniam. Quod sompnium beato Edeo +indicauit crastina die [die _omitted_ R2]. Sed et ipse Endeus eandem +uisionem ea nocte [e.n. _omitted_ R2][ deg.12] se uidisse attestatus est, +quam uisionem sanctus Endeus interpretatus: "Arbor" inquit "illa tu +es, qui coram Deo et hominibus magnus eris, et per totam Hiberniam +honorabilis, propter quod et tui adiutorii et gracie umbra a demoniis +et aliis periculis protegetur uelut sub umbra arboris salutifere; +plurimisque prope ac procul tuorum fructus operum subuenient. Igitur +secundum Dei imperium qui reuelat secreta, ad praeostensum accede +locum, et ibi habita secundum graciam a Deo tibi datam." Confortatus +ex huius uisionis interpretacione, paruit uerus obediens iussioni +Sancti Endei patris sui spiritualis. + +[Sidenote deg.13: R2 129b] + +12. Et profectus in uiam inuenit quendam pauperem in itinere cui ab eo +eleemosinam petenti casulam suam tribuit. Cumque ad insulam Cathaci +uenisset, beatus Senanus aduentum eius, Spiritu reuelante, didicit; +eique obuiam ueniens quasi subridendo ait, "Nonne presbitero pudor est +absque casula incedere?" Senanus enim in spiritu nouit quomodo ipse +pauperi eam dedit. Et ideo cum ca[ deg.13]sula ei occurreret. Et ait +Keranus, "Senior" inquit "meus sub uestimento suo casulam mihi +aufert." + +[Sidenote deg.14: R1 164a] + +13. Quam cum accepisset et gracias datori egisset, pro sancta +colloquia ad cellam fratris sui Luctigernni [-gerimi R2] peruenit, ubi +et alius frater eius Odranus [Ordanus R2] nomine erat. Ibi aliquanto +tempore moram traxit ac magister hospicium fuit. Die uero quadam eo +sub diuo legente in cimitherio, hospites ex improuise uenerunt, quos, +librum oblitus apertum, ad hospicium adduxit; eorumque pedes +deuote lauit, et cetera que eis necessaria erant propter Christum +ministrauit. Interea cum nocturne adessent tenebre, grandis facta est +pluuia. Sed Ille qui uellus Gedeonis ir[ deg.14]rorauit, at praeterea a +rore intactum custodiuit, librum sancti Kerani sic ab ingruentibus +aquis licet apertum [aquis hoc apertum R2] reserauit quod nec una +gutta super eum cecidit. + +14. Monasterio in quo tunc uir Dei morabatur, erat quaedam insula +uicina, quam seculares quidam inhabitabant, quorum tumultus uiros +Dei multum molestabat. Vnde contigit ut beatus Keranus, eorum +inquietacione compulsus, ad stagnum accederet, et orationi se totum +dans, elongationem illorum uexancium seruos Dei perueniuit. Cum enim +ab oratione cessaret, ecce subito insula cum stagno et habitatoribus +in remotum locum secessit, ut ullatenus [nullatenus R2] habitatores +eius eius [_sic_ MSS.] amicos Altissimi possent turbare. In Eius +enim nomine hoc miraculum factum est qui Sodomam propter peccatum +inhabitancium subuertit ac igne succendit. Adhuc extant signa illius +stagni, ubi ante erat. + +[Sidenote deg.15: R2 129c] +[Sidenote deg.16: R1 164b] + +15. Vir Dei, cum in usum [usus MSS.] pauperum bona monasterii +distribueret, fratres super hoc conquirentes ad ipsum temere +accedentes, dixerunt, "Discede," inquierunt "a nobis, simul enim +cohabitare non possumus." Quibus ipse acquiesce[n]s, et uale in Domino +faciens, ad insulam quandam se transtulit [a. i. s. t. q. R2] nomine +Anginam; in qua insula fundato monasterio, multi undique properantes +fama sanctitatis eius eos attrahente[ deg.15] seruicium Dei mancipauerunt. +Sub stricta instruens regula, uultu et habitu, sermone et uita, se eis +in exemplum exhibuit. Erat enim tanquam aquila prouocans ad uolandam +pullos suos quantum ad contemplacionis sublimitatem; sed fraterna +humilitate sicut minus [unus R2] ex eis uiuebat. Erat enim in +spiritualibus meditacionibus suspensus ad supera; infirma tum +imbecillitate sic condescendebat ut quasi uideretur se inclinare +ad infima. Ipse quoque fide erat perfectus, caritate feruidus, spe +gaude[n]s, corde mitis, ore affabilis,[ deg.16] paciens et longanimis, +hospitalitate erat humanus, in operibus pietatis semper assiduus, +benignus, mansuetus, pacificus, sobrius, et quietus. Et ut multa +breui concludam sermone, omnium uirtutum erat ornatus decore. Hiis +et huiuscemodi sollicitum impendens studium Marie contemplacioni ac +Marthe erga temporalium dispensacionem ordinata succasione [succisione +R2] adimplebat officium. Nec potuit talis ac tante lucerne lumen sub +modio abscondi, sed circumquoque gracie sue splendore diffuso mundum +copiose illuminauerat irradiauit lumine. + +16. Erat nihilominus prophecie spiritu inspiratus, quam ex +precedentibus et subsequentibus patet exemplis. Quadam namque die uox +cuiusdam nauigium postulantis aures ei[us] pulsauerat. Tunc ait +ad fratres; "Vocem," inquit "eius audio quem Deus uobis preficiet +abbatem; euntes ergo ipsum adducite." Illi itaque properauerunt, atque +ad portum peruenientes quendam adolescentulum illiteratum inuenirent. +Quem negligentes adducere ad sanctum uirum reuersi neminem nisi +adolescentulum illiteratum qui profugus in siluis errabat se inuenisse +asseruerunt. Sanctus autem Queranus ait; "Adducite" inquit "illum, +et nolite futurum pastorem uestrum despicere." Qui adductus Dei +inspiracione et sancti uiri instructione religionis habitum suscepit, +et per modum literas didicit. Ipse est enim sanctus Oenius, uir uite +uenerabilis: et, sicut sanctus ante predixit, fratribus per modum +prefuit. + +[Sidenote deg.17: R2 129d] +[Sidenote deg.18: R1 164c] + +17. Elapso denique tempore, quidam uir sanctus nomine Dompnanus,[ deg.17] +Mumoniensis genere, ad uirum Dei uisitandum peruenit. Cumque ab eo +sanctus Keranus causam aduentus scicitaretur, respondit se uelle locum +habere in quo Dominum [habere in Deo R2] secure posset seruire. Sanctus +uero Keranus, non que sua[ deg.18] [supra R2] sed que Ihesu Christi querens +ait "Hic" inquit "inhabita, et ego Deo duce locum habitandi alibi +queram." Denique sacro eum comitante [conm. MSS.] conuentu ad locum eius +a Deo premonstratum profectus est, in quo celebri ac famoso monasterio +constructo quod hodie Cluaynensis [Claynensis R2] appellatur ciuitas +insignium miraculorum luce ipse, tanquam sol mundum istum ita +illuminauit. + +18. De quorum miraculorum multitudine quedam hic subnectemus. Quodam +tempore dum fratres in messe laborantes sitis periculo grauarentur, +miserunt ad sanctum patrem Queranum ut aque [aqua MSS.] beneficio +refocillarentur. Quibus per ministros ipse ait: "Vnum" inquit "de duobus +eligite; aut aqua nunc uos recreati, aut hic post uos habitaturos rebus +mundanis beneficiari." At illi respondentes dixerunt "Eligimus," +inquiunt "ut illi qui post nos ueniunt in bonis temporalibus habundent, +et nos tollerantie mercedem in celis habeamus." Et sic futurorum spe +gaudentes, a potu abstinuerunt, licet multum indigentes. Vespero uero +illis domum redeuntibus, pius pater, laborancium lassitudinem +compaciens, uas aqua plenum benedixit, et iam sanctum miraculum in Chana +Galilee renoua[n]s, in optimum uinum transmutauit aquam. Quo uino siti +deficientes recreati sunt, et in fide insoliti miraculi ostensione +recreati laudes omnipotenti Dei dederunt. Huius enim uini miraculosi +sapor solito graciosior erat, et odor in propinatoris pollice quamdiu +suruixit redoleuit. + +[Sidenote deg.19: R1 164d] +[Sidenote deg.20: R2 130a] + +19. Die quadam cum in uia incederet, nephandissimi latrones eum +comprehendentes, caput beati uiri radere ceperunt. Set quod +peruersitas hominis delere uoluit, diuina pietas ad magni mirac[u]li +ostensionem conuertit. Rassorum enim capillorum loco alii statim +capilli cresceba[n]t.[ deg.19] Quo miraculo latrones perculsi,[ deg.20] ad +ueritatis semitam sunt conuersi, ac deinceps diuine milicie sub tanto +duce seruientes, in sancta conuersacione uitam finierunt. + +20. Alio tempore bonus pastor peccora pascens, tres pauperes ei +occurrerunt. Quorum primo capam, secundo pallium, tercio tunicam +contulit [secundo tunicam, tercio pallium eius tulit, R2]. Abeuntibus +uero illis, uiri quidam, secularis uite professores, aduenierunt. A +quibus quoniam uestimentorum expertum se uideri erubuit, adiutor in +opportunitatibus Dominus aqua eum circumdedit adeo, quod preter +caput nullum membrum illi uidere potuerunt. Sed postquam hii uiri +transierunt, aqua ilia mox disparuit [desperauit MSS.]. + +21. Elapso post hoc tempore, quidam satellites diabuli uirum quendam +iuxta monasterium eius commorantem interficere conabantur. Quem beato +uiro pro eo orante Deus mirabiliter eripuit. Illi [illium MSS.] enim +eundem uirum iugulantes statuam quandam lapideam percuciebant. Quo +tandem percepto, latrones corde compuncti, ad pastorem animarum +Queranum properant, culpam humiliter recognoscunt, atque uite sue +emendato calle, sub iugo Christi usque ad mortem fideliter seruierunt. + +[Sidenote deg.21: R2 165a] + +22. Hiis atque aliis perplurimis gloriosissimus Christi miles tamquam +luminare quod diei presidet fulgens, ad occasum naturalis cursus +deueniens correptus infirmitate graui appropinquiuit. Sed quia qui +perseuauerit usque in finem his salus erit, ideo athleta Christi, non +solum se in bello huius certaminis confortans, uerum et animos ad +uincendum inuitans, lapidem quo capiti supposito soporis modicum +corpori hactenus indulgebat, humeris etiam fecit subponi; sanctamque +eleuans manum fratres benedixit et uiatici salutaris perceptione +munitus, spiritum celo reddidit. Exiens enim beata illa anima de +corpore, chori angelorum [angelorum _omitted_ R2] cum ympnis et +canticis[ deg.21] illam in Dei gloriam assumpserunt. + +[Sidenote deg.22: R2 130b] + +23. Beatissimus quoque abbas Christi Columba, audito sancti Kerani +obitu, egregium de ipso composuit ympnum: eumque ad [de MSS.] +Cluaynense secum detulit monasterium, ubi prout decuit hospicio +honorifice susceptus est. Ympnum uero abbas qui tunc preerat, +ceterique qui eum audierant, multis et ma[ deg.22]gnis laudibus +extulerunt. Discedens autem inde Sanctus Columba, de sacro sancti +Kerani sepulchro humum secum detulit, sciens in spiritu quam utile hoc +foret contra futura pelagi pericula. In parte enim maris que tendit +uersus Iense monasterium, est maximum transeuntibus periculum, tum +propter fluminum impetuositatem, tum propter maris angustiam, itaque +naues circumuoluuntur, atque in rota mouentur; ac frequenter sic +submerguntur. Scille enim atque Caribdi merito asi[mi]latur, uelim +periculositate perfecta tristique [-teque MSS.] nautis malum ibi +subministratur. Ad hoc eurippum ipsi peruenientes, repentino ceperunt +in eum delabi cursu; quumque nil preter mortem [Quumque uelut propter +mortem R2] sperantes, et quia iam quasi tetris essent abyssi faucibus +deuorandi, tunc sanctus Columba prefati pulueris de tumba beati Kerani +assumpti aliquid assumens, mare in ipsum immisit. Res mira ac nimium +stupenda tunc accidit; dicto [uicto MSS.] namque cicius tempestas illa +seua cessauit ac transitum eis tranquillum administrauit. Vere iusti +in perpetuum uiuunt; cum quibus beatus Queranus corregnat, cuius +sepulchri terra uel puluis mare sedauit [cedauit MSS.], corda +trepidancium in fide solidauit, et ad bonum operandum irrigauit. +Beatus ergo Keranus non solum uiuit Deo, cui inseperabiliter adheret, +uerum et hominibus quibus beneficia oportuno tempore impendit. + + + + +METRUM DE EO SIC + +[Sidenote deg.23: R1 165b] + + Matre Quiarani sedente in curru uolubili + [ deg.23]Sonitum magus audiuit perdixitque seruulis + "Videte quis sit in curru, nam sub rege resonat." + "Coniunx" inquiunt "Beodi sedet his artificis." + Magus inquit "Gratum cunctis ipsa regem pariet, + Cuius opera fulgebunt ut Phebus in ethere." + Miles Christi Keranus, Sancti sedes Spiritus, + Spiritali pietatis uirtute floruerat. + + Vitulum uacce lactentem iam cani concesserat, + Queranum inde grauiter mater reprehenderat; + Vitulum cane uoratum ab ipso exegerat, + Cuius ossa mox apportans ipsum restaurauerat. + +[Sidenote deg.24: R2 130c] + + Mulieris regie caput decaluatum + Seue zelo pelicis fuerat nudatum. + In Querani nomine cum esset signatum, + [ deg.24]Aurea cessarie fulserat ornatum. + + Cum Queranus studiis sacris teneretur, + Atque tempus posceret ut operaretur. + Pro ipso ab angelis tunc mola mouetur. + + Textus euangelicus in stagnum ceciderat, + Sed uoluto tempore per Querani merita, + Integrum de gurgite uacca reportauerat. + + Cum puer oraret Dominum, precibusque uacaret, + ignis ab excelsis uenerat arce poli. + Defunctusque puer conspexit lumina uite, + et sancti magnum glorificant Dominum [Deum MSS.]. + De celis lapsus rutilans accenditur ignis, + et peragit proprium protinus officium. + + Alto et ineffabili apostolorum cetui + Celestis Ierosolime, sublimioris specule, + Sedenti tribunalibus solis modo micantibus, + Queranus sacerdos sanctus, insignis Christi nuntius, + Inaltatus est manibus angelorum celestibus, + Consummatis felicibus sanctitatum generibus; + Quem Tu Christe apostolum mundo misisti hominem, + Gloriosum in omnibus nouissimis temporibus. + + +[Footnote 1: This word omitted in MSS.] + +[Footnote 2: Omitted in MSS.] + +[Footnote 3: Corrected by a note in the margin to _illi_.] + + * * * * * + + + + +INDEX + +(For the leading incidents in the Life, see the list, pp. 11 _ff._). + +Abban, St., +Adamnan, St., +Aed, St., +Aed mac Brenainn, +Aed Slaine, +Aei. _See_ Mag Ai. +Aengus maccu Luigse. _See_ Oenna. +Aengussius. _See_ Oengus. +Ailbe, St., +Ailithir, abbot of Clonmacnois, +Ainmire mac Colgain, +Ainmire mac Setna, +Ainmireach. _See_ Ainmire mac Colgain. +Alban, St., +Alexander, +almsgiving, _See also_ hospitality. +_Altus Prosator_, +Ambacuc, +angels, +Angina. _See_ Inis Aingin. +animals, _See also_ resuscitation, hound. +Anmereus. _See_ Ainmire mac Colgain. +_antilum_, +Ara (Aran Is.), +Aradenses. _See_ Dal nAraide. +Aran Is. _See_ Ara. +Ard Abla, +Ard Machae (Armagh), +Ard Manntain, +Ard Tiprat, _See also_ Cluain maccu Nois. +assemblies, +austerities, +Ay. _See_ Mag Ai. + + +Baithin, St., +Ballynagore, +Bangor. _See_ Beannchor. +Beannchor (Bangor, Co. Down), +bearer, +Becc mac De, +bells, +benediction of food, +Benen, St., +Beoanus, Beoedus. _See_ Beoit. +Beoit, +Beonedus, Beonnadus. _See_ Beoit. +Birra (Birr, King's Co.), +birthplace of Ciaran, +boban, _See also_ Bells. +Boecius, Boeus. _See_ Beoit. +bones, +bonfire, +books and book-satchels, +books preserved from wet, +Brenainn, St., +Brenainn of Cluain Ferta, St., +Brigit, St., +Brigit of Cu Cathrach, +Brynach, St., + + +Cadoc, St., +Cael Cholum, +Cainnech, St., +Camerarius, +Cana of Galilee, +Carabine, Red Brian, +Cathach, a monster, +Cathacus, Cathi. _See_ Inis Cathaig. +Cattle, sacred, +Cellach mac Eogain Beil, +Cenel Conaill, +Cenel Fiachach, +Cenel Fiachrach, _See also_ Cenel Fiachach. +Christ, parallels between lives of Ciaran and. _See_ Tendenz. +Ciaran, _passim_. Poem attributed to, +Ciaran of Saigir, St., +Ciaran, other saints called, +Ciarraige, +clairvoyance, +cloak floated on water, +cloak of Senan, +Clonard. _See_ Cluain Iraird. +Clonmacnois. _See_ Cluain maccu Nois. +Clonsingle, +Cluain Cruim, +Cluain Innsythe, +Cluain Iochtar, +Cluain Iraird (Clonard, Co. Meath), +Cluain maccu Nois (Clonmacnois, King's Co.), _passim_ +Cobthach mac Brecain, +Coemgen, St., +Coire Bhreacain (Corrievreckan), +Colman, St., +Colman Elo, St., +Colman mac Luachain, St., +Colman mac Nuin, +Colum Cille, St. (Columba), +Colum Cille, hymn of, +Colum of Inis Cealtra, St., +Comgall, St., +compacts between saints, +companions of Ciaran, +Conn of the Poor, +Connachta (people of Connacht), +Corco Baiscind, +Corpre the Crooked, +Cow, Ciaran's. _See_ Dun Cow. +crane, pet, +Cremthann, +Crichid. _See_ Crithir. +Crithir, +Croagh Patrick. _See_ Cruachan Aigli. +Cronan, +crosses, +Cruachan Aigli (Croagh Patrick), +Cualu, +Cuimmin, St., +Cumlach, +curses, +Cuthbert, St., +Cybi, St., + + +Dal n-Araide, +Daniel, +Darerca, mother of Ciaran, +Darerca, St., +dates of Ciaran's life, +dates of documents, +deafness cured, +decapitation, +Decies, +Deece, +Delbna, +Derercha. _See_ Darerca. +Dermag (Durrow, King's Co.), +Dermicius. _See_ Diarmait (deacon). +Desi, Dessi, +Diarmait, deacon, _See also_ Iustus. +Diarmait, St., +Diarmait mac Cerrbeil, king, +Dompnanus. _See_ Donnan. +doors open automatically, +Donnan, brother of Ciaran, +Donnan, St., +dreams, +drolls, +druids, _See also_ wizards. +drying corn, +Dun Cow of Ciaran, +Durrow. _See_ Dermag. +dye and dyeing, + + +earth of Ciaran's tomb, +eavesdroppers, +Eile, +elders, Cell of the, at Cluain maccu Nois, +Emer, St., +end of world, beliefs regarding, +Enda, Endeus, Enna, Henna, +envy against Ciaran, +Erne, Loch, +Ernin, St., +Euthymius, +exogamy, +expletives, saintly, +eye plucked out and restored, + + +Failbe, +famines, +fasting, +feasts, +Fergus, +Fidarta (Fuerty, Co. Roscommon), +Finan, St., +Findian, St. (Finnianus), +Findian of Mag Bile, St., +finger scented with wine, +Fintan, St., +fire, consecrated, + from heaven, + Paschal, +firebrand, +Flannan, St., +flesh turned to wheat, _See also_ transformations. +flocks, keeping of, +fosterage, +foundation sacrifices, +fox, +Fuerty. _See_ Fidarta. +Furban, Furbith, king, +Fursa, St., + + +garments, +genealogy of Ciaran, +gifts made by Ciaran, _See also_ almsgiving. +Glas the poet, +Gleann da Locha (Glendaloch, Co. Wicklow), +glosses, +gospel, reading of, +gospels, _See also_ books. +grain turned to gold, _See also_ transformations. +Gregory, Pope, +Guaire, king, + + +hair restored miraculously, +harbour of island, meaning of expression, +Hare Island. _See_ Inis Aingin. +harvesting, +Helena, empress, +Henna. _See_ Enda. +historicity of Lives of Ciaran, +holy water, +homiletic purpose of Lives, +horse ploughing, +hospitality, _See also_ almsgiving. +hound miraculously killed, +Hyde, Dr. Douglas, +hymn of Colum Cille, +hymns to Ciaran, +hypnotism, + + +I (Iona), +Illtyd, St., +Inis Aingin (Hare Island), +Inis Cathaig (Scattery Island), +Inis Clothrann, +Inis Muige Samh (Inismacsaint), _See also_ Ninned. +intoxication, +Iona. _See_ I. +Irluachra, +Isel Chiarain, +Iustus, _See also_ Diarmait, deacon. + + +Keranus, Kiaranus. _See_ Ciaran. +Kiarraighe. _See_ Ciarraige. +King, Adam, 8 +kings of Ireland, 103 +Kyaranus, Kyeranus. _See_ Ciaran. + + +Laigen (Laginensea, Lagenians, Leinstermen), +Lann, +Larne, _See also_ Latharna. +Lasrian, St., +Latharna, +Latronenses. _See_ Latharna. +lepers and leprosy, +Lissardowlin. _See_ Ard Abla. +Little Church of Cluain maccu Nois, +Little Height of Cluain maccu Nois, +Lives of Saints, their nature, +Loch Erne. _See_ Erne, Loch. +Loch Rii. _See_ Rib, Loch. +Lonan the Left-handed, +lucky and unlucky signs, +Lucoll (Lucennus, Luchennus, Luctigernnus), +Lugaid, priest, +Lugaid, St., +Lugbeg, +Lugbrann, +Lugna maccu Moga Laim, +Luimnech (Limerick), + + +Mac Cuillind of Lusk, +Mac Natfraeich, +Mac Nisse, +Mael-Odran, +Mag Ai, +Mag Molt, +Magic, +Maignenn, St., +manuscripts of Lives, +matriarchate, +merchants of wine, +metres, +Mide (Meath), +Mil of Spain, +Milesians, +milk, miraculous supply of, +mills, +Mo-Beoc, +Mo-Bi, St., +Mo-Chua, St., +mockery of druids, +Moin Coise Bla, +Mo-Laise, St., +Moling, St., +Mo-Lioc, +Mugain, +Muinis, bishop, +Muireann, +Muma (Mumenia, Munster, Mumunienses), +Munnu, St., + + +nicknames, +Ninned, St. (Nynnidus), +Nunnery, Cluain maccu Nois, + + +oats turned to wheat, _See also_ transformations. +Odran, Odranus, +Odran of Letrecha Odrain, +Oengus mac Crimthainn, +Oengus the Culdee, +Oenna maccu Laigsi (Aengus, Oenius), +Oran, St., +oxen ploughing, + + +pagan sanctuaries, +panegyrics, +Pata, +Patrick, St., +Paul and Peter, SS., relics of, +Paulinus, +Peca, +Peden, Alexander, +pedigree of Ciaran. _See_ Genealogy. +periods of Ciaran's life, +Pieran, St., +ploughing, +Port of the Gospel, _See also_ Inis Angin. +Pre-Celthic tribes, +priest, Ciaran consecrated, +prophecies, +Psalms, use of, + + +Queranus. _See_ Ciaran. +quern, grinding at, +Quiaranus, Quieranus, Quiranus. _See_ Ciaran. + + +raids on Cluain maccu Nois, +Raithbeo (Raichbe), +Raith Crimthainn, +relics, +resuscitation of animals, + of boy, + of Cluain, + of murdered monks, + process of, +Rib, Loch (Loch Ree), +robbers, +Ruadan, St., +rule of St. Ciaran, + + +Saehrimnir, +Saigir (Seir-Kieran, King's Co.), +Samthann, St., +Scattery Island. _See_ Inis Cathaig. +scent of wine on finger, +secondary interments, +Segine, abbot of I, +Seir-Kieran. _See_ Saigir. +Senan, St., +separation of cows and calves, +ship +Sinann (Sinna, Synna, Shannon), +slavery, +springs, miraculous, + + +taboo, +Tailltiu (Telltown, Co. Meath), +Tara. _See_ Temair. +Tech meic in tSaeir, +Teffia. _See_ Tethba. +Temair (Tara, Co. Meath), +Templemacateer, +Templevickinloyhe, +_Tendenz_ of biographies of Ciaran, +Tethba, +threshing, +Tigernmas, +Tir na Gabrai, +Toirdelbach o Briain, +tonsure, effacement of, +trade, Irish, +transformations, +tree, sacred, +Tren, +Tuathal Moel-Garb, king, +Tulach na Crosain, +twins, + + +Ui Failge, +Ui Maine, +Ui Neill, +Uis. _See_ Iustus. +Uisnech, +uncle, relationship of, + + +voice, recognition by, +voice heard from long distance, +voice from heaven, + + +water turned to honey, + to wine, _See also_ transformations. +whirlpool, +wine, +Winefred, St., +wizards, +wolves, +women, relations with, + + +Yseal, Ysseal. _See_ Isel. + + + + * * * * * + +PRINTED IN GREAT BRITAIN BY RICHARD CLAY & SONS, LIMITED, BUNGAY, +SUFFOLK. + + + + + +End of Project Gutenberg's The Latin & Irish Lives of Ciaran, by Anonymous + +*** END OF THIS PROJECT GUTENBERG EBOOK THE LATIN & IRISH LIVES OF CIARAN *** + +***** This file should be named 16479.txt or 16479.zip ***** +This and all associated files of various formats will be found in: + https://www.gutenberg.org/1/6/4/7/16479/ + +Produced by Ted Garvin, Lesley Halamek and the Online +Distributed Proofreading Team at https://www.pgdp.net + + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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