Colman or Colmocus

ON S. COLMAN OR COLMOCUS,

BISHOP OF DROMORE IN IRELAND.

Preliminary Commentary.

On his cult, Episcopal See, name, age, and fabulous Acts.

Colman or Colmocus, Bishop of Dromore in Ireland (S.)

BY THE AUTHOR F. B.

Several Colmans, to be honored with Ecclesiastical cult, the Irish hand down to us, although they themselves scarcely know to distinguish them sufficiently. Ecclesiastical Cult But the one who today is venerated, Colman, is held the first Bishop of the Church of Dromore. Of whom, besides the honor of the Heavens given to him, scarcely anything you can safely affirm: so uncertain is everything. The Episcopal See is nearly unknown until the 12th century, the name various, the age doubtful, the Acts fabulous.

[2] As for the veneration of the Saint, or cult from a time (as they say) immemorial; this proves first the Acts of whatever credit: for they are extant in a Ms. Codex written 300 years ago, is proven from the Salamanca Codex, which was once of the Library of the Salamanca College of the Society of Jesus, but now pertains to our Museum, and contains the Acts of

the Saints of Ireland; and especially of those whose annual festivity was at that time celebrated; probably written for this, that from it on the solemnities of the aforesaid Saints, either during the divine Office or at table for the Religious families it might be read. The second monument of Ecclesiastical cult, anciently given to S. Colman, is exhibited to us by the Breviary of the Cathedral Church of Aberdeen, printed at Edinburgh in 1509: in which on the 6th of June is prescribed the feast to be celebrated by a more solemn rite, with nine Lections of the life of the Saint, the Breviary of Aberdeen, which scarcely differ from the Acts to be brought below: and is added this Prayer: "Pour, Almighty God, into our minds, the glory of your praise; and while we celebrate the festivity of B. Colmocus, your Confessor and Pontiff; into eternal refreshments, with himself interceding, may we be transferred. Through our Lord etc." But how was his cult propagated up to modern Scotland? Not for any other reason probably, than that modern Scots make nearly all the Irish Saints their own, or at least contend they pertain to themselves, and that they are those, transferred from the Irish to the Scots, whose ancestors antiquity called Scoti: which although it is convicted of error, yet confirms the cult of this S. Colman. For the Scots would not venerate him, unless the Irish had before venerated him: but they, when they had found him in their Kalendars, drew him to themselves, not unwilling. For Saints do not refuse the cult given to themselves, although it sometimes has some error mixed in. Otherwise that he had a cult among the Irish, is gathered also from the Martyrology of Usuard, augmented by Greven, Memorial of him in the Martyrologies. which thus has June 7: "In Ireland of Colman, Bishop and Confessor." From the same or others the same was copied by Molanus; and adds, from his own, I believe, opinion: "of whom Bede in the History of his people." Whether this was rightly added, we shall discuss below.

[3] The Episcopal See, as I said above, was unknown among the Episcopates of Ireland up to the 12th century: Bishopric of Dromore, for either he himself was never Bishop of Dromore, or certainly he had no successors. So James Ware, Golden Knight, having diligently enough investigated whatever pertained to the Prelates of Ireland, testifies to us in the Commentary on the same Prelates, in which treating of S. Colman; "The Church," he says, "of Dromore owes its origin to S. Colman, sprung from the people of the Aradei, first Abbot of the monastery of Muckmore among the people of Antrim, then first Bishop of this See. This Jocelin in the Life of S. Patrick cap. 96, with us no. 83, calls Colmanellus: but Mocolmoc he is also called, notes the ancient Scholiast of the Engussian Martyrology. Colman flourished in the 6th century: who was born in the year 516, died on the 7th Ides of June: but the year of his death we have not yet found. About this See in the Book of Cencius the Camerarius, what you may wonder at, no mention is held. And therefore it seems credible, that for several centuries it lacked its own Prelate. There are those who think, that for all that time it was included in the Diocese of the Archbishop of Armagh; unknown to ancient writers, and as the Bishopric was once very meager, so very few are the things which are handed down of the Bishops. I certainly have not found, I confess, mention of any Bishop of Dromore after S. Colman, before the times of the English; except one named Rigan, who is said to have died in 1101." Thus far Ware. The Authors he cites are Irish, of no great credit; Cencius the Camerarius, afterwards Honorius III Roman Pontiff, when he was still Camerarius, up to the coming of the English into Ireland. wrote a very large volume of the censuses of the Roman Church, says Louis of S. Charles in the Pontifical Library lib. 1. There perhaps Ware found enumerated the Bishoprics of Ireland, as many as at the beginning of the 13th century paid something of right to the Roman, without any mention of Dromore, as if then it did not exist.

[4] Another dispute is about the name. Ordinarily he is called Colmanus; the Aberdeen Breviary however calls him Colmocus and Colmus; the Scholiast of the Engussian Martyrology Mocolmus, as Ware referred above. But how all these names so different among themselves agree, The name of the saint various. you will find almost explained on the 31st of January, in the preliminary Commentary on the Life of S. Aidan, who is also called Ædus, Medocus, Moëdocus: which if you have considered, you will easily find how the same Colmanus could have been called Colmocus, Colmus, Mocolmocus. Usher, Ware, Colgan also affirm that he was called Colman; and it is no wonder that diminutives are used by the Irish.

[5] But the doubtful Chronotaxis, and the fabulous Acts, the same arguments prove. Chronotaxis doubtful and Acts fabulous are proven On the year of death nothing certain Ware confesses: of his nativity he, following Usher, establishes 516; which I have neither from where to refute, nor from where to confirm. If however it is true; many things in his Acts are convicted of falsehood through anachronisms. First, when S. Columba is introduced, by prophetic Spirit announcing to Mongan: "On the bank of the river Locha, by some Holy man (Colman namely) a monastery is to be constructed"; from Anachronisms in S. Columba's prophecy, suspect at least the prophecy is rendered to one considering, that S. Columba speaks as of a thing long to come afterwards; when this Saint, four years after Colman, namely about 520, came into the light; but Colman, in the supposed Chronotaxis, in 516. Similarly wavers what is narrated about the teaching of S. Caylan no. 2: for he, with Ware as witness, from Abbot of Nendrum was made Bishop of Down sixteen years before S. Colman was born. Perhaps you will say, that to learn letters he was sent to the Bishop, and S. Caylan's teaching; who had previously been Abbot of Nendrum; and therefore he still bore the same title, and even Office. But this is incongruous: for Bishops mostly have what they may do for the glory of God; although they do not teach Grammar.

[6] but much more clearly from the resuscitation of David of Menevia: But, with the rest omitted, consider, how ineptly S. Colman is feigned to have raised S. David, afterwards Bishop of Menevia in England, dead poured from the maternal womb; and that indeed on the return from the City, where he had been consecrated Bishop by S. Gregory. S. David the Bishop was born many years before S. Colman, because (as was shown March 1, and the Episcopal consecration received from S. Gregory. at his Life) in 519 he was ordained. And Gregory the Great held the Pontificate from the year 590; by whom Colman is said to have been consecrated, before he raised the infant David, namely the 70th after the Episcopate was received by the aforesaid David.

[7] There are also other things in the Acts which may displease the Reader, ineptitudes rather than fables; and perhaps there will be someone who judges, Causes for which fabulous Acts are here given. that more conveniently such Acts in this work should be suppressed, than published. The same was my judgment. But meanwhile considering that of most Irish Saints, neither do others exist, nor more certain; I believed it would not be entirely useless to the public, if thus far unpublished, and perhaps to be published by no one, they should be proposed to the curious Reader: especially since the collector of the Aberdeen Breviary took from them the Lections for the Divine Office; and they are often cited by Irish Historians, to whom hardly other monuments of native affairs are at hand.

FABULOUS ACTS

From our Salamanca Manuscript.

Colman or Colmocus, Bishop of Dromore in Ireland (S.)

BHL Number: 1878

FROM A MS.

CHAPTER I.

Prophecies of future sanctity, childhood honored with miracles, beginnings of monastic life.

[1] The Most Blessed man Colmanus, Bishop of Dromore, was sprung from the people of the Aradei: whose privilege of holiness, Colman revealed to S. Patrick, to S. Patrick, the Apostle of the Irish, long before he was born, was revealed by God. For while sometime from Armagh to Saballense he was hastening to a monastery; he was a guest with a certain Bishop, who out of reverence for so great a guest, offered himself and his place to him departing the next day. Which the true contemner of the world refused to accept, saying: "You have not been given to me by God, but to one to be born after sixty years, who in a neighboring valley, which a little before, while singing Mass, I saw to be frequented by an Angelic multitude through the window of the church, will found his monastery." To another also Bishop, ordained by him in the same parts, wishing to hand over to him himself and all his things, similarly he said. The Blessed also Abbot Columba, in the field of the Conalleorum, to the noble Mongan, and to S. Columba, desiring to offer himself and his posterity to him, about the same Colman with similar prophetic spirit said: "Believe me that I cannot receive you, because to a certain holy man, who on the Northern bank of the river, whose name is Locha, will construct his monastery, you have been given by God. For he among God and men will be venerable."

[2] But the Pontiff Colman his uncle baptized the blessed infant in a new fountain, is baptized by his uncle Colman: which Almighty God in his honor had now caused to break forth from the earth. With time passed after these things, while one day he was guarding the calves of his parents; a wolf, with him sleeping, carried off one of them, and ate it. Whom the holy boy, awakened from sleep,

[3] With these and similar miracles there shown by God, with the blessing of his master obtained, Aylbeus, Bishop of Imelech, a wise and religious man, Is made disciple of S. Aylbeus, he approached, that he might learn from him the line of living rightly. With whom in the studies of the divine scriptures, in fasting, prayer, and vigils sedulously insisting, several years he remained docile, and God did many miracles through him. With S. Aylbeus then conceding, having returned to the land of his nativity, then he revisits his own. he visited the holy Fathers, namely Bishop Colman his uncle, and Caylan his teacher; with whom delaying a little, an example of all virtues; he exhorted the Monks to better things. S. Macnysius designates the place to him divinely, Then he often sought the venerable Macnyseus, Bishop of Connor, who foreseeing the coming of guests, ordered necessities to be prepared for them. He therefore arriving there, was received with all cheerfulness: and there he remained a few days. Hence, with counsel taken, he consults the venerable old man, where he ought to found a place for serving God. He responded: "It is the will of God, that in the borders of the field Coba you build for yourself a monastery."

[4] The blessed Colman therefore according to the word of the holy Pontiff, a monastery to be built. approached those borders: and there in the valley, formerly preshown to holy Patrick, over the river called Locha, as the Prophet of God Columba had foretold, established for himself a seat, in which to him a multitude of disciples in a short time grew: who, under his most strict rule, serving God, in all things he offered himself to be imitated. By abstinence, that is, and prayer, and vigils, and heats, he tamed his flesh.

ANNOTATIONS BY F.B.

Colgan judges in the Triad, page 113 no. 106: and in the same on February 18, the father of S. Molibba is called "Aradius of the Dalaradii." But Dalaradia is the maritime and Eastern region of Ulster, from the town of Ivory up to the mountain Mis toward the North extended. The name took it from the stock of Fiachus, surnamed Aradius, King of Ulster, anciently holding the principality there. For Dal, according to Bede lib. 1 cap. 1, means the same as part or portion. But among the Irish it is commonly used for stock, progeny, or descent: whence often we see illustrious families to have taken their name from progenitors with the prefix Dal: as Dal-araidhe, Dal-Fietach, Dal-rieda, Dal-cais &c. But whether from some communion or similar usurpation of old words it comes, that Dal among the Germans and other peoples is taken for valley, namely because there a descent is made, I leave to others to examine. Thus Colgan in the Triad page 8; with the same as witness Dal-aradia today is called Hivethach.

CHAPTER II.

Various miracles and death.

[5] Receiving King Dermitius in hospitality, But of what merit and virtue this man was with God, from the signs done through him is patent, of which to subjoin a few we have judged worthy. Sometime Dermitius King of Ireland measured his camp near his monastery: whom the man of God brought to his hospice with great joy, and caused to be killed for him seven cows with as many calves, which he had for the sustenance of the poor: then he ordered all the vessels of the house to be filled with the water of the fountain, and a little milk to be poured into each: he changes lean meat to fat, and water to wine; all which were assigned for the refection of the King and his men. O great miracle, and worthy of relating! For the flesh of pregnant cows, by the merits of the blessed man, became as fat and rich as if they had been past calving: the calves also were turned into fat pigs: the water also mixed with milk tasted excellent as wine. With which the King and his men refreshed, gave thanks to God and his servant, through whom so great miracles were done.

[6] Wonders succeed wonders. Sometime when from the river, he turns the river by prayer to another course; which between the monastery and his secret place of praying [is], frequent crossing was troubling him; with rocks split by his and S. Caytan's prayer, it directed its course to another way.

[7] To him, on the fourth day praying in the cemetery, a certain leper, giving his cloak to a pauper, he receives another from God; complaining of his nakedness, came: to whom, when he had nothing at hand, his cloak for the love of a poor Christ he gave, for which at once he received another from the Bountiful Giver of good things.

[8] At another time also King of Leinster Brandubius, by the sudden onset of enemies killed, that he might do penance, He raises King Brandubius from death: and might receive the sacred Communion, with Edus, Bishop of Ferns, he recalled to life: who after tearful penance and the refection of the saving Viaticum, immediately rested in peace. The learned hand down that he visited the Apostolic thresholds three times. Of which one from S. Gregory setting out the third time to Rome, there he is ordained Bishop: he received the dignity of the Episcopate, and brought with him the relics of the holy Apostles. But while the same returning had come to the house of the King of Britain; it happened that that night the Queen bore a son dead; whom the blessed one in the virtue of God and the holy Apostles, whose Relics he had, raised, nursed, and taught. For he is David, the glorious Bishop of Britain.

[9] At a certain other time, a certain virgin on the shore of a certain pool, washing her shift, A virgin devoured by an aquatic monster, an aquatic beast suddenly swallowed: but her alive and unharmed, from its belly, by the efficacy of prayer he recalled; and afterwards to her virgin companions, who had appealed to him, assigned. The Beast also, lest it should harm any henceforth, he restrained. Then with dry feet, like another Moses, he walked over the same pool, on the staff of the Cross. His pathway up to the present day appears in that pool. The Psalter also, and restores his slain sister to life: which he had left in it through forgetfulness, after three days he found uncorrupted in nothing. His own sister, virgin, beheaded by robbers, with the head joined to the body, he restored to life.

[10] With him sometime in a certain forest preaching to the throngs, impudent Poets came, and importunely asked something from him. To whom the man of God said, Certain blasphemous Poets tempt the Saint, "I have not now what I might give you, except the word of God." But one of them said: "Keep for yourself the word of God; give us another." And he: "Unwisely you reject better, and choose worse." Then the Poet, tempting the man of God, said: "Throw this great tree down to the ground." The holy man said: "If you progressed in faith, you would see the virtue of God." With these said, he insisted briefly on prayer, and at once that tree fell to the ground. But the son of distrust was not changed, but obstinate in malice blaspheming, said: and after seen miracles obdurate, with the earth opening, perish: "This is not wondrous, because aged oaks fall daily; but if you would now raise it, I should reckon it a miracle." With no delay, by divine virtue that tree was suddenly raised, as if before it had not fallen. But those Poets, hardened in unbelief, like another Dathan and Abiron, the earth swallowed. Which seen, all who were present, before the man of God bending their knees, glorified the Lord God in him.

[11] The mother of the man of God sent a messenger to him, that she might obtain license of speaking with him: his mother wishing to see her son to whom the servant of Christ responded: "Let her choose one of two, either to see me, or to speak with me." But she hearing this said: "I prefer," she said, "that for the profit of my soul he should speak"; then meeting near a certain tree, he from this, she from another side, that they should not see each other, she miraculously obtains it. they began to converse. Meanwhile divine clemency, to which nothing is impossible, for their sights through the middle oak made a path, by which they could behold each other with no obstacle hindering.

[12] By his saliva pain of the head is soothed. Also it must not be passed over, that a certain man, sick to death from pain of the head, was healed by his saliva alone. One day a fawn passing, fleeing from its mother by the sound of wood, he called to himself; and he joined him to the cows, whose calf had been stealthily carried off. The cows indeed loved him as their own, The fawn obeys him, and daily at fitting hours came to them, and afterwards returned to its mother the doe.

[13] He understands the want sent upon his monastery, At a certain time the want of three days and as many nights grew strong in his monastery, so that in it he had not what to set on the table for the Brothers. The man of God wondering at this, and inquiring with himself the cause of so great want, entering the cellar to bless it, there by divine revelation he learned, the theft which

the Cellarer had committed was the cause. With him dismissed, [on account of the theft of the Cellarer: with which corrected, as before he provides for them:] another more faithful in his place he substituted: and so omnipotent God provided, as is His custom, for the needs of the Brothers.

[14] These things briefly and summarily said, let us come to the most sacred death of the blessed Father. When therefore he was about to depart from this life, with the last sacraments received he dies. and to receive the rewards of his labors from God; he was burdened with infirmity of body, and anointed with the unction of the Sacrament of Oil, with the reception of the Lord's body and blood the exit

ANNOTATIONS BY F. B.

APPENDIX BY F. B.

Whether S. Colman of Dromore was also Bishop of Lindisfarne in England.

Colman or Colmocus, Bishop of Dromore in Ireland (S.)

BY THE AUTHOR F. B.

[1] Molanus in the Martyrology of Usuard augmented by him, on the seventh of June annexes these few words, Molanus's opinion is proposed, which can excite no little controversy: "In Ireland," he says, "of Colman, Bishop and Confessor, of whom Bede in the History of his people." The former words indeed he took from Greven's Martyrology, as we said above; the other part, whether he received from another author, or from his own opinion or conjecture added, I shall not easily affirm. But he cites in the margin lib. 3 chapter 26, and lib. 4 chapter 4. And at first indeed Molanus's error seemed intolerable, since this Colman, about whom Bede treats in the places cited above, was not Bishop of Dromore in Ireland, but of Lindisfarne in England: and after from there, on account of the Irish rite of celebrating Easter, of which he was more than fairly tenacious, and the causes why it may seem to be rejected, he returned to the Hii first, then to Ireland, he is read to have constructed two Monasteries; the first not far from the island of Hii, called Inisbofinde, which means island of the white heifer: the other Mageo called in Ireland. But of the Muckmore monastery, of which he is held the first Abbot by the Irish historians, no mention in Bede: all of which would persuade that one Colman was Bishop of Dromore, another of Lindisfarne.

[2] But while I consider that Colman of Lindisfarne, a man bright in holiness, and again others for which it should be embraced. and most worthy of Ecclesiastical cult, is venerated on no other day that I know, with Colgan also silent about it, when he treats of him in the Triad page 382 no. 16, although from the opinion of the Four Masters he says he died August 8: while besides I observe that the Bishopric of Dromore, from the age of S. Colman up to the 12th century, was as if unknown to historians, and no successor of the Saint existed in all that intermediate time, whence some thought, that at that time the Bishopric of Dromore was included in the Archbishopric of Armagh: finally while I find in the fabulous Acts some vestige of an old memory or tradition, which teaches that S. Colman was ordained abroad (for it is feigned to have been done at Rome). These things, I say, considering, I began further to think with myself, whether by a tolerable conjecture it could be said that S. Colman, first a Monk of Hii, then first Abbot of Muckmore, when Finan Bishop of Lindisfarne died in Britain, setting out there he undertook the rule of that Church, and held it for a triennium; and afterwards returning to Ireland, with the Episcopate left, two monasteries constructed, for the rest of the time of his life, at Dromore (which is a small town) with the Archbishop of Armagh consenting exercised Episcopal functions, instructing the rude in virtue, baptizing, confirming, preaching, and so after some hundreds of years, through the obsolete vestiges of plebeian tradition, was believed to have been the first Bishop of Dromore, ordained elsewhere.

[3] Against this opinion seems to oppose, that Mageo is a noble monastery in Connacia (which now is, Also another objection against Molanus is solved: says Colgan, the County of Mageo), and that Inisbofinde, separated by a small strait, pertains to the rights of the aforesaid County; but Dromore is situated in Leinster. Incongruously therefore it would be said, you will say, that the Saint, with his Monks left, who had followed him from England, chose for himself a seat far from there. Yet why cannot it be said, after each monastery was constructed and rightly ordered, since he was Bishop, on account of Apostolic labors he approached various tracts of the same island, and at Dromore by some chance stayed, perhaps in hope of founding a monastery there: for what else would the man do, accustomed already to pilgrimages for divine glory, solicitous about erecting monasteries, distinctly following the footsteps of the most holy Prelates Columba, Aidan, Finan?

[4] If therefore this conjecture should please, the Reader will easily find the cause the conjecture is left to the judgment of the Reader. why the See of Dromore up to the 12th century was unknown to historians, even to Cencius Camerarius, which Ware wondered at; and why Colman, for at least three centuries, had no successor. If this conjecture, I say, should please, it will follow that this S. Colman was born, not at the beginning of the 6th century, but either at the end of it, or at the beginning of the following. The age of Colman of Lindisfarne. For in the year 664 the Lindisfarnensian Bishop attended the Council of Whitby, to which he had to survive long, so that he could build the two monasteries, not at once, but successively. Besides nothing about his age or time of life I find: for the opinion of Colgan, suspecting that Colman of Lindisfarne was Columban, nephew of Briunus, that one who (with Adamnan as witness in

[5] His Acts you have in Bede lib. 3 cap. 25 and 26, lib. 4 cap. 4. "In the year of the Lord's Incarnation 661 with Finan Lindisfarnensian Bishop dead, He administers the Episcopate for a triennium: who came after Aidan, Colman succeeded into the Episcopate, and himself sent from Scotia. Three years after, in the year of the Lord's Incarnation 664, which was the 22nd of King Ossuius, but of the Bishopric of the Scots, which they held in the Province of the English, the 30th year, since Aidan held the Episcopate seventeen years, Finan ten, Colman three. conquered in the cause of celebrating Easter, He seeing, in the Whitby assembly, his doctrine despised, and his sect held in contempt; taking those who wished to follow him, that is, those who did not wish to accept Catholic Easter and the tonsure of the crown, returned to Scotia, to treat with his own, what about these he should do… But he going away, the Episcopate of the Northumbrians was undertaken by the servant of Christ Tuda, he resigns the Episcopate who was instructed and ordained Bishop among the Southern Scots, having according to the custom of that province the Crown of Ecclesiastical Tonsure, and observing the Catholic rule of Paschal time. A good and Religious man indeed, but for a very brief time ruling the Church: for he had come from Scotia, and with the successor obtained for the rule of the monastery, with Colman still holding the Pontificate. Furthermore to the Brothers, who in the Lindisfarnensian church, with the Scots departing, preferred to remain, was set as Abbot the most reverend and most mild man Eata, who was Abbot in the monastery called Mailros: which they say Colman departing sought and obtained from King Ossuius; because the same Eata was one of the twelve boys of Aidan, whom in the first time of his Episcopate from the nation of the English he received to be instructed in Christ. and with the Relics of S. Aidan taken up, For greatly the same Bishop Colman, the King for his innate prudence loved. But going home Colman… took with him part of the bones of the Most Reverend Father Aidan; but part in the church over which he presided he left, and ordered to be buried in its sanctuary."

[6] Colman therefore leaving Britain (Bede continues lib. 4 cap. 4) "took with him all, with disciples he returns to Ireland: whom he had gathered in the Lindisfarnensian island, Scots: but also of the nation of the English about thirty men, who each were imbued with the studies of monastic conversion. And with some Brothers left in his Church, first he came to the island of Hii, whence he had been destined to preach the Word to the nation of the English. Then he withdrew to a certain small island, which to the Western shore from Ireland far secreted, in the Scottish tongue is called Inhisboufende, that is the Island of the white heifer. Coming to this then, he built a monastery; for whom he founds one monastery and placed there Monks, whom from each nation gathered he had brought. Who when among themselves could not agree, because the Scots in summer time, when the crops were to be gathered, with the monastery left through places known to them dispersed wandered; but in winter coming back they returned, and what the English had prepared, in common wished to use; Colman sought a remedy for this dissension: and going around all places near or far, he found a place in the island of Ireland, fit for constructing a monastery, which in the language of the Scots is called Mageo; and he bought a part of it not large, for constructing there a monastery, from the Count to whose possession it pertained; with this condition added, that even for him, who provided them the place, the Monks staying there should offer prayers to the Lord. and another: And with the monastery immediately constructed, with the Count and all neighbors also helping,

he placed the English there, with the Scots left in the aforesaid island. Which monastery indeed even today is held by English inhabitants. For this is, which now grand from modest made, is usually called Mageo; and with all long since converted to better institutions, contains a distinguished swarm of Monks, who from the province of the English gathered there, by the example of the venerable Fathers, under a rule and Canonical Abbot, in great continence and sincerity, live by their own labor of hands."

[7] His virtues briefly proposed the same venerable Bede lib. 3, Cap. 26: "How great was the parsimony and what continence of him with his predecessors, he praises the parsimony and continence of his successors and disciples that very place testified which he ruled; where with them departing, except for the Church, very few houses were found; that is, those only without which civil intercourse could not at all exist. They had no monies except cattle: for if any monies they received from the rich, they soon gave to the poor. For neither for receiving the powerful of the world was it necessary to collect monies or provide houses, who never came to the church, except for the sake of prayer only and of hearing the Word of God. The King himself, when opportunity required, came with only five or six ministers; and with prayer in the church completed, departed. But if by chance there to be refreshed it happened, content only with the simple and daily food of the Brothers, they sought nothing further. For all then was the solicitude to those Teachers, of serving God, not the world; all, of cultivating the heart, not the belly. Whence in great veneration at that time was the habit of religion; so that wherever any Cleric or Monk came, joyfully by all as a servant of God he was received. Even if going on a journey he was found, thence honored by all they ran up, and with bent neck, either by hand to be signed, or by his mouth to be blessed they rejoiced; to the exhortatory words of these also they diligently gave hearing. But also on Sundays to the church or to monasteries they vied to flow together, not for refreshing the body, but for the sake of hearing the discourse of God: and if any of the Priests by chance came to a village, soon the villagers gathered into one took care to seek the word of life from him. For neither was there to those Priests or Clerics another cause of going to the villages, than of preaching, baptizing, visiting the sick, and, to speak briefly, caring for souls. Who were so chastened from all the plague of avarice, that no one accepted territories and possessions for constructing monasteries, and he himself is judged not unworthy of ecclesiastical cult. except compelled by the powers of the world. Which custom in all things, some time after these, was preserved in the Churches of the Northumbrians." Thus far Bede, by which not only of Colman, but also of his predecessors and disciples he praises the virtues; so that deservedly of himself in Bede, lib. 3 cap. 25, he could have said: "Since very many of my predecessors have been, to whose sanctity celestial signs and the miracles of virtues which they did gave testimony; them I, not doubting them to be Saints, always their life, manners and discipline to follow do not cease." But to his disciples and to the Saint himself it is permitted to accommodate that which of the Saint Bishops the Church sings from the sermon of S. Maximus; when Scripture says, "The glory of a father is a wise son; how great is the glory of him, who rejoices in the wisdom and devotion of so many sons?" These things let be said, that no one may wonder, that following the conjecture of Molanus, I have judged Colman, the Lindisfarnensian Bishop, worthy of the cult of Saints.