Columba

ON SAINT COLUMBA, PRESBYTER ABBOT,

IN IONA ISLAND OF SCOTLAND.

IN THE YEAR DXCVII.

PRELIMINARY COMMENTARY.

Columba Abbot, Apostle of the Scots & Picts (S.)

BY THE AUTHOR F. B.

§ I. On the island of Iona, the Hyensian monastery, & the cult of the Saint.

The island of Iona, adjacent to Mull, which is one

of the Hebudes, or Hebrides; by venerable

Bede called Hii, by others

Hya, In the island of Iona, buried S. Columba: Hu, Hoia, Ithe, I, Eo, &c. now

from the holy inhabitant & its own Apostle Columba,

is commonly called Collumbkill,

that is the Cell of Columba: because namely in it the cell

or monastery the same Saint constructed; which became most celebrated among all the monasteries of present-day Scotland;

on account of the severity of monastic discipline, & the holiness

of the Monks; of this especially, its first Abbot

& Patron, who there departed from the living & a sepulcher

obtained for many years. Of him so sang Walfridus

Strabo in the Life of S. Blathmacus, which we gave on XIX

January.

A certain island is shown on the shores of the Picts,

Suspended in the wave-wandering brine, of the name Eo,

Where the holy Columba rests in the flesh of the Lord.

[2] Hector Boece denies however, that S. Columba was the first Abbot

of the Hyensian island; & asserts, where it is not correctly affirmed monasteries were he asserts, that in the aforesaid

island monasteries existed, before that Saint

was born: for so he writes about the time, when Maximus

the Roman Legate, drove the nations of the Scots beyond the borders

of Britain, book 6 Hist. of the Scots p.

110: There were exiled at the same time, Priests of Christ

and Monks, whatever were of Scottish name:

of whom a great part borne to the Hebrides, in Iona Island

established a sacred cenobium: distinguished by many devoted

to true piety to this our age;

doubtful, whether by men, or by women, more eminent in holiness:

for in secret buildings they cultivated religious

life. Many afterwards through ages, more celebrated has been increased

this cenobium; when with modest beginnings it had first

been begun; & by the number of the pious, & by estates

conferred to expenses, & by the gifts of many afterwards Kings,

made in short time the common

cemetery of Scottish Kings. And again to Fergus

II, whom he himself makes the first restorer

of the Scottish kingdom, others first founder; He restored, he says

fol. 119, Fergus, the destroyed temples, or by defect of people

neglected; with sacred Ministers, for the worship of God,

with Priesthoods endowed. Those who had exiled Monks returned,

with wondrous love embraced, that the people they might imbue with true

piety, with little cells constructed for that by ancestral rite,

he gave them certain estates for the necessities of life. The Abbey

of Iona he founded, where of the Kings of the Scots thereafter

he wished there to be the sepulcher. Ven. Bede book 1 Hist. Eccles.

of the English race ch. 9, narrates, in the year of the Lord CCCLXXVII,

that Maximus made Emperor in Britain,

or rather usurper of the Empire, into Gaul

crossed; & by him Gratian the Augustus through ambushes

was killed; but that he expelled Scots or Picts from Britain,

he does not mention. And afterwards ch. 12 affirms, that to the Britons

against the Picts & Scots succor was given by the Romans,

& that they were expelled from Britain: where again no mention

of Maximus. Let Hector Boece bring forth therefore, if he wishes to be believed,

authors witnesses suitable for his assertions:

for I fear he can adduce no better, than are the Acts

of S. Ursula, which he seems to have had before his eyes, when page

122 he was writing. As for the beginnings of the Hyensian monastery,

against him expressly Bede affirms, in the words at §2 no. 10

to be cited; that S. Columba the nation of the Picts by the word

& by example to the faith of Christ converted; & the Hyensian island

from them received in possession, for founding

was the first Doctor of the Christian faith

to the transmontane Picts to the North, & first

founder of the monastery, which on the Hii island, for a long time venerable

to many peoples of Scots and Picts, remained.

I pass over the rest of the authors brought forward by Colgan, because

these all later than Bede, could have drawn from him what they

narrated.

[3] Another testimony Colgan brings from the second Life

published by himself, which he thinks was written by Cumineus the Hyensian Abbot;

where so it is held: After the holy man

saw that the time was at hand for fulfilling those things which once in mind he had purposed,

namely his purpose of pilgrimage

& of converting the Picts to the faith;

he left his country, & to

the island of Jonam, which in the northern Ocean between

Hibernia & Britain is situated, or even the sepulchers of the Kings of Scotland, with prosperous course

he sailed: & there constructing a most noble monastery,

with the salutary nourishment of doctrine he fed the white

flocks of Monks. But since it is manifest

(as I shall show § next no. 12) that it is not S. Cumineus's;

it can contribute little or nothing to this matter. More perhaps

would prove, what the same Boece narrates book 9 fol. 167,

in these words: In the year, which had followed this, Columba

leading with him Aidanus, son of King Conran (whom, declining

the snares of Eugenius, into Hibernia with his mother

we have said above to have withdrawn) at the command of King Convallus,

that he might be set over his ancestral kingdom, into Albion

he returned. Scarcely had Columba descended from the ship to the shore of the Albions;

when it was announced to him, that Convallus,

in the tenth year of his reign, which was from the nativity of Christ

the five hundred seventy-eighth, had departed:

& already then his funeral to Jonam, that with the monuments of Kings

it might be buried, with mournful pomp with immense

mourning of all was being borne. At which news Columba

immediately to Jonam, that he might be present at the funeral of his friend King,

crossed over. And when by performing pious

last rites for the King, with religious men

he was persevering; Kynnatillus, brother of Convallus, in Argadia

at the said assembly by the people's suffrage was designated King.

To these things nothing moved Columba, the begun journey he pursued, Kynnatillus

the King received the one coming to Albion,

contrary to all expectation, with wondrous benevolence.

But Aidanus also having peaceably embraced, all wondering,

he orders him to be of good spirit; saying

repeatedly, that in a short time he would obtain his ancestral kingdom, & from him

would be born those, who would once relieve the Scottish race from many

inconveniences: Indeed if in the time of S. Columba, the monument of the Kings

of the Scots was in Iona, it would be credible

that there was a monastery, before the Saint landed there.

But who would affirm that to us? with Adamnan being silent

& Bede, of whom the first narrates altogether differently about

Aidan's coronation no. 86; the other not obscurely something else

indicates, while he calls Columba the first Doctor of the faith, as they were afterwards.

& first founder of the monastery in the Hyensian

island. Wherefore whatever by Boece & Buchanan

is narrated about the tombs of Kings of Scotland, Ireland & Normandy,

pertains to later times, of which extant is the prophecy

of the Saint, related by Adamnan no. 99. To this

place, says S. Columba, although narrow & lowly,

not only the Kings of the Scots with their peoples; but

also rulers of barbarous & foreign nations,

with their subject plebes, great & not

middling honor shall confer: by the Saints also

of other Churches, not middling veneration to it

shall be conferred. Odonellus subjoins: This prediction of the truthful Christ's prophet

later ages saw efficaciously fulfilled. For there was afterwards such

honor and veneration exhibited to him; that not only most

of the Scots of Albion, some of all Ireland,

& various Kings of foreign nations, choosing burial

there, were entombed in it;

but also the very monastery, all cenobia

erected by S. Columba's disciples & successors,

held subject to itself; & the Head of the most ample

once Columbinian Congregation became:

& (what is more to be wondered at, & far more unusual

is) the Bishops themselves of the province, in which it lies,

with unaccustomed order, ought to be subject to the abbot of that place; at

the example of the first Founder, who was not Bishop, but

Abbot. To later times equally pertains

what John Fordun narrates, in the Scotichronicon,

& the authors named above: Two monasteries, he says,

are founded, one of black Monks, the other

of holy Nuns of the Order of S. Augustine, wearing a rochet;

& there is refuge; that is asylum.

But the monastery of the Monks until

the time of King Malcolm, husband of S. Margaret, was

the place of burial & Royal Seat, as it were of all

Kings of Scotland & Pictinia. Few however seem

to have dwelt there.

[4] This too is disputed among Hibernian authors;

whether that island S. Columba received from the Picts, or rather

from Conall son of Comgell, King of the Dalriedians or Scots

of Albion. If you regard antiquity; from whom S. Columba received Iona. you will affirm

the first; because that assert Bede, Wigorniensis &

Walfridus Strabo; if you consider the situation of the place, you will perhaps speak

& feel with Ussher p. 703. Although,

when the situation, he says, of the island I more attentively consider, from the boundaries of the Britons

& Picts further removed, &

to the islands of Mull & Colvansa of the Hebrideans (which

are Adamnan's Malea & Colosus) very near;

thither my mind inclines, that I think Tigernach's & the Ulster

Annals' collector's, opinion more

to be approved; who that by Conall son of Comgall

King of Dalriada, the island of Ia (so they call it)

was offered to Columba-cilli, handed down;

namely Conall (as Frondonus also calls him)

or that Convallus, of whose religion wondrous things are,

which are handed down to memory.

[5] His cult from the Martyrologies, This is that island most celebrated by life, miracles, relics, &

cult of S. Columba. His feast is celebrated

on this IX June. So on the same day Usuard; In

Scotland of B. Columba, Presbyter & Confessor, a man

of great & admirable virtue. The Roman

Martyrology; In Scotland of S. Columba Presbyter & Confessor.

Likewise Notker; whom I wish here at length

to refer, that the Reader may have at hand the most ancient

perhaps compendium of S. Columba's virtues; if the Acts

written by Adamnan are excepted. In Scotland an island

of Hibernia, & especially of Notker, the deposition of S. Columba, surnamed by

his own Columb-kille, because of many cells, that

is monasteries or churches, founder, builder,

& rector he was; so that the Abbot of the monastery,

over which last he presided, & where he rests; contrary to the custom

ecclesiastical, is held the Primate of all Irish

Bishops. Not undeservedly: because the same

Saint, through the indwelling of the holy Spirit, to none

after the Apostles & wondrous Martin, in prophecy,

doctrine, & the showing of miracles, & angelic

frequenting, seems second: which from

these very few it is allowed to perceive. When he sat in

was being built, & someone from the top of the same enormous

structure had begun to fall to the ground; in the very

danger of the sudden fall, he said to the Angel of God standing by him;

Help, help. And behold in the very moment's

atom, so to the falling man succor was brought by

the Angel, as if not to a scribe, but to a workman he was always present.

When a grave infirmity, where he is praised as illustrious for miracles, nay rather a plague & intolerable

pestilence, devastated almost the whole people,

he blessed a stone from the shore rocks, & wherever

he commanded it to be put in water, & with that water the sick

to be given to drink or sprinkled: which put in water, &

against its nature in the manner of foam floating on top,

& by this manner attesting that it had received divine

blessing, healing all diseases by curing,

above gold & all precious gems & above

all medicines was most salutary. And to

the increase of the miracle, by none about to die in that time,

although most diligently guarded & most cautiously

required, was it ever able to be found.

[6] This one of manifold healing being mentioned,

another, of manifold help in want,

it pleases to recall to memory; understanding of the Scriptures, that the prudent reader,

from these two, & the silent may learn to estimate. To a certain

very poor man, indigent in all things, a roasting-spit

the Saint sharpened, which he ordered to be fixed by him in woods & waters:

which when he did, so rich was he made;

that even his house did not contain the same abundance;

& his wife, despising earthly delicacies with marine,

had to her own perdition, by her husband caused the spit to be

cut. But in doctrine blessed Columba although all

predecessors he equaled, in this to transcend them not unjustly

is judged, that through the three last days of his sojourning

on earth, all the sacraments of sacred Scripture were revealed to him,

to all previous mortals either altogether hidden,

or certainly according to the Apostle, through a mirror &

in an enigma, found, nay rather to be sought & to be unfolded

set forth: which on account of the absence of Baitheneus,

namely his most familiar disciple, nay on account

of the unworthiness of the human race, to letters were not

inscribed. 1 Cor. 13 Furthermore by the gift of prophecy so all mortals

he outweighed, that both things present hidden to others,

& absent, not only neighboring, but also far placed,

but also past & future, in one stroke of his inevitable

eye he detected. A vessel before him, for solemn

blessing, full of milk was offered: which

when he had blessed, & by the gift of Prophecy. & the little vessel had immediately cracked, he rebuked

the minister, why before pouring in, by

the sign of the holy Cross, he had not forbidden the ancient enemy a place to remain

in it. Likewise a likeness of milk,

pressed from the testicles of a bull, into proper, that is

of blood, from afar by blessing, he converted into nature.

The wars of neighboring Kings both he foreknew, & sometimes

he repressed: but sometimes those having more just causes

he favored; but the more unjust, joined to divine justice,

he despised by not helping. The destruction

also of a city, which is now called New, in Italy, in

sudden stupor, with the earth's yawning, nay by the regard of heavenly wrath

overthrown he beheld; & to others, wondering at his ecstasy,

he announced the same thing. But also this he foretold,

that Gallic sailors, as also was done, the same

thing in the very year in Scotland would report.

[7] On the day too last of his mortal life, that is on Sabbath,

when the Psalm 33 up to

that verse he had carried in writing; They that seek

the Lord shall not be deficient in any good; to those standing by

he said, What remains let Baitheneus write;

namely, that he, who in the government of the Brethren was to succeed

him, not only by teaching, but also by writing,

should call his disciples to himself; Come, sons, hear

me, the fear of the Lord I shall teach you. Ps. 33 And he adds: This

day in sacred Scripture is called Sabbath, that is rest,

on which for me eternal rest is prepared. Behold

for this night of the Lord's Resurrection, I go to

the Lord Jesus Christ, author of the great resurrection.

And this know, that for three continuous

days, the sea closed by exceeding storm will be held; that

my funeral may not by vulgar crowds superstitiously,

but by my holy Brethren religiously be celebrated.

Who although he had had very many disciples, companions of his holiness,

equals; one however, namely Comgell,

illustrious in Latin under the name Faustus, the preceptor of the most blessed

Columban, Master of the Lord & Father of our

Gall, of his virtues & merits, as it were

sole, by the example of Isaac, he left as heir. Thus far

Notker: but with the leave of so great a man, says Colgan, not

rightly did he call him, or his successor, Primate

of all Hibernian Bishops, since his

successor only among the Bishops of the Province in which

he died, or Scotland of Albion, had the primacy or precedence

. There are also other things in this context of Notker,

which have need of explanation: but this will be done more conveniently

at the acts written by Adamnan. Other Martyrologies

also mention the cult of the same saint. The Salzburg; Praise from other Martyrologies too.

In Scotland the feast of S. Columba, Presbyter &

Confessor, a man of singular and wondrous virtue.

The Martyrology augmented by the Carthusians of Cologne; In Scotland

of S. Columba, Presbyter & Confessor, of great

& admirable virtue man. Petrus Galesinius, In Scotland

of S. Columba, Presbyter & Confessor, of admirable

Christian virtues & by divine living

reason famous. But that I may not dwell on many words mostly

sounding the same, his memory with praise on the ninth of June

is mentioned in their Martyrologies by, Felicillus, Canisius,

Molanus, Arnoldus Wion, Dorganius, Hugo

Menardus, David Camerarius, Thomas Dempsterus,

the English Martyrology; & from the Hibernian, Marianus

Gormanus, Cathaldus Maguir, the Cashel Calendar,

& the Tamlactense and Dungallense Martyrologies,

in the last of which is read: S. Columb-kille,

son of Fethlemidius, Abbot of black Monks,

in the Dorensian monastery in Hibernia, & Hyensian in Albion.

[8] All these Martyrologies refer his memory

on the ninth of June, on which day he died, & his feast

was celebrated, until the year MCLXXXV. Translation of Relics 9 June, Then on account

of the Translation of SS. Patrick, Brigid, & Columba,

by Papal authority, just as Colgan says,

on the ninth day of June begun to be celebrated, his natal feast

was translated to the following day; not after

IX June, as somewhere inadvertently the same Colgan had said;

but as afterwards he ordered to be corrected, to the day of the Octaves

of the said Translation, that is XVII June; just as

is held in the Office of Translation of the three aforesaid

Saints, in him with the now-said correction to be read,

before the Acts of S. Patrick. We about that Translation

treated, & gave the Lessons of that Office 1 February,

before the Acts of S. Brigid §. X. But, since that happened,

as we said in the year MCLXXXV, & so almost six

centuries after the death of S. Columba, one might wonder, why

the first feast was ordered to cede to the Translation. Whether because

it was a simultaneous festivity of the three chief Saints of Hibernia,

& therefore most solemn, & to be preferred to any particular

feast? or rather, because before that time

the custom of celebrating the Natal of S. Columba had not yet prevailed

for all of Hibernia, received only through the island of Iona

& monasteries subject to it? Not this, but rather

the former seem to sound the words of the Office then instituted,

which are of this kind: & of the feast on the 17 of the same. But at the time of their Translation,

in the said church there presided with the said

Legate (namely John of the title of S. Stephen on the Caelian-hill

Presbyter Cardinal) fifteen Bishops, with Abbots,

Provosts, Deans, Archdeacons, Priors,

and very many other Orthodox men; decreeing

the day of the Translation of the said Saints, by

all the Faithful of Christ established throughout Hibernia,

on IV Ides of June (we think should be corrected, & V Ides

to be read) every year to be celebrated, transferring

the feast of S. Columba to the morrow of the Octaves

of those Relics. Where Colgan notes, that it is a rare

privilege, that any Translation be ordered to be celebrated

with an Octave. I note too, that therefore

IX June seemed chosen, because that in the year MCLXXXV

was Sunday, suitable for such action. But at what time, & how

the Relics of S. Columba were first translated to the Cathedral of Down,

from the island of Iona & the monastery,

in which he died, & first rested in body, see

§. IX at the Acts of S. Brigid I February.

[9] Nativity 7 December. There is also another feast of S. Columba, says Colgan,

in Appendix four to these Acts ch. 4, namely

VII December; as is gathered from Marianus Gormanus,

who on the same day so has: Nativity of S. Columba,

immaculate & illustrious. But, since the Nativity of saints is not wont

to be festively celebrated, except B.

Mary the Virgin & S. John the Baptist, because of these, &

not of others, the Nativity stood holy & immaculate from all

sin; I would believe this rather for memory's sake

to have been inscribed in the Martyrology by Gormanus, than of veneration.

Nor is S. Columba venerated only on different days; the name variously written.

but is also called by various name; namely

Columba, Columbus, & from this derived name

Columbanus; as Ninianus from Ninia, Columbcellus

or Columkillus, because namely of many cells,

or (as Jocelinus in the Life of S. Patrick says) of a hundred cenobia

he was founder, by which name commonly from other

Columbas & Columbans he is distinguished.

§. II On the various Authors, who wrote about S. Columba.

[10] Among those, who about S. Columba in their writings

mentioned, Ven. Bede mentions first to be mentioned by me comes

S. Bede. For although very many, about that holy

Apostle of each Scotland, are said to have written, even eye-

witnesses, nay even of some the writings seem to be brought forth;

him however before the rest I think should be brought forward;

both because already in the previous paragraph, for proving our

opinion, some of his words we adduced,

& on account of distinguished notice of Ecclesiastical History; although

in not one place he confesses, that very little of the virtues

& miracles of S. Columba was known to him.

And so he speaks thus book 5 of Ecclesiastical History of the race

of the English ch. 10. Columba was the first Doctor

of the Christian faith to the transmontane Picts to the North,

& first founder of the monastery, which on

the Hii island for a long time venerable remained to many peoples of Scots & Picts.

Which Columba namely,

now by some by a name composed from Cella & Columba,

is called Columcelli. The same things at greater length about him

treats book 3 ch. 4. For indeed, he says, in the year of the Incarnation

of the Lord the five hundred sixty-fifth,

at which time the rudder of the Roman Empire

after Justinian Justin the Younger received, came from

Hibernia a Presbyter & Abbot, on the coming of the Saint to Britain, distinguished by habit & life of Monk,

by name Columban, to Britain;

to preach the word of God to the Provinces of the northern

Picts, that is, of that which by arduous & horrid

ridges of mountains from their southern

regions are separated… But there came into

Britain Columban, with the Picts being ruled by Bridius, son of

Meilochon, a most powerful King, in the ninth year of his reign;

& that race by word & example, to

the faith of Christ converted; whence also the aforesaid island

he received from them in possession for making a Monastery.

For it is not great, but as it were of five

households, according to the estimation of the English; which

his successors hold even to this day, where also he himself

was buried, when he was seventy-seven years old;

about thirty-two years after, since he himself

went to Britain to preach. It pleases here to interject

the words of James Ussher on the Origins of British Eccles.

p. 21, that you may understand what a Family is, according to the estimation

of the English; But it is called, he says, here, Hida,

that portion of land, as much as for sustaining a family suffices

(whence, what Bede in his Ecclesiastical History calls family,

his Saxon interpreter renders Hydelanden)

or as much as in a year can be cultivated by one

plow; just as both from Dunstan's charter

given in the year DCCCCLXIII: in which he grants a portion of land

of seven plows, which in English is said

seven Hidas. See Cangius in the words Family &

Hida. Bede continues. But he had made, before

he came to Britain, a noble monastery in Hibernia, by him constructed monasteries,

which from the abundance of oaks Dearmach in the tongue

of the Scots, that is the Field of oaks, is named.

From each monastery, very many

monasteries afterwards, through his disciples, both in Britain

and in Hibernia, were propagated: in all of which

the same island monastery, in which he himself rests

in body, holds the principate. But that island

is wont to have always as Rector an Abbot

Presbyter, to whose right both the whole Province, &

even the Bishops themselves, in unaccustomed order, ought to be

subject: according to the example of its first Doctor,

who was not Bishop, but Presbyter & Monk:

about whose life & words, some are said to be held in writing

by his disciples. & his disciples: But of whatever kind

he himself was, we hold this certain about him,

that he left successors, distinguished by great continence,

& divine love, & regular institution.

Thus far Bede.

[11] whose writings about their Master perished. And so at the beginning of the eighth century, when Bede wrote;

some were believed, from the disciples & successors, of their Abbot

& Master to have handed down the Acts in writing. These fifteen

in number, from various authors collected, in the order

of time as far as could be kept, up to Adamnan,

Colgan enumerates, in Appendix 3 to the Life of S. Columba,

whom in him easily anyone will find, whoever of them

is curious: for it is not to the point here to relate

each one; since about them only this much remains certain, that

they are said to have written. If however we believe, the Acts written

by Adamnan, were published without interpolation, as altogether

it seems credible; no doubt can there be, but that

truly in the seventh century were found exemplars of some,

which Adamnan testifies he had seen. Would that

they now survived, together with the same Author giving credit

to so many and so great wonders, as many and as great as about

this Saint are narrated: for they cannot provide that,

who wrote after Adamnan, Notker, Symeon

the Scot, John of Tynemouth, & John Capgrave.

For these from the same source, namely Adamnan,

or from Breviaries, by no means older than he, drew.

[12] R. P. John Colgan, in the Convent of the Friars Minor

of the Hibernians of stricter observance at Louvain

S. Theology Lector jubilatus, Colgan attributes one Life to Cumineus, & the same in his ancestral

histories and acts of Saints most learned, often

here to be named; two, nay rather three, Lives of S. Columba

he published, which by the most ancient authors

first written he judged. The earlier

he took from Belfortius's Supplement to Surius,

which by his own testimony existed in manuscript in the library

of Aubert Mire at Antwerp, & lent to our Bolland

we often allege; & he attributed it to a most ancient author,

who before all the rest wrote, but

Anonymous. The other from a Salamanca Ms. of ours he drew out,

& attributed to Cumineus Albus, Hyensian Abbot, as

scarcely half a century elapsed from the Saint's death:

& that for two especially reasons. The first, that in

the Salamanca Ms. Codex the name of Cumineus is prefixed;

& that, by Adamnan's testimony, Cumineus about S. Columba

wrote a book. The second, that the author indicates,

he was a Hyensian Monk, & lived about the year

DCL: which two things since they fall on Cumineus, are not slight

arguments, that to him this Life is rightly ascribed. But

that the Author was a Hyensian Monk, & lived about

the year DCL, by what reason is it shown? Namely; because

he calls S. Columba Patron. But he is the common Patron of new &

old Scotland: therefore a writer could call him Patron,

who was not a Hyensian Monk.

Nor more is it convinced that he lived about the year DCL

from those words; As we have learned from some, who then were present,

namely at the death of the holy Abbot;

nor from these, What has been handed down to us by experienced ones.

For in the same way speaks Adamnan, narrating S.

Columba's death: who however beyond the year DCXC

flourished. The words, which Colgan adduces for confirming

the antiquity of those Acts, rather throw upon me the suspicion,

that they are a mere compendium of Adamnan; since indeed

in the same circumstances, Adamnan's

very words he uses.

[13] But that more clearly it may appear, that not rightly is this

monument such as it is, not correctly. to be reckoned of the Abbot Cumineus; let the reader consider,

that this Life is not one divided in two parts;

but that the beginning of the second part is lacking, which

Colgan thought: but two Lives, altogether whole,

written by a different author, of which the second is

acephalous. For how, if of the same Life there were two

parts, after narrating & sufficiently fully describing the most happy holy

Abbot's death; in the second, with scarcely some miracles interposed,

& a few circumstances added, the same narration

about death would be resumed? But if it shall have been persuaded,

it is not one Life, but two; it will appear sufficiently, that neither

can rightly be ascribed to Cumineus. Not the earlier, to which

however his name is found prefixed in the Codex of Salamanca:

because of the Cuminian Life Adamnan cites an entire

place, which is not found in this. Colgan had objected this

to himself, & easily had solved the objection;

by saying, this place quoted by Adamnan, perished in the lost folio;

for truly one is missing, perhaps also another,

in the Ms. of Salamanca. But this response;

if the Acts are different, as they are shown to be, cannot avail.

For neither is the earlier Life that one which Cumineus wrote;

since this is held whole, & yet from it is absent

the required place. Nay, if I rightly consider its beginning,

it seems to have been first written, when already the Irish Hagiographers

had been seized by the religion, of bringing all the Saints of their nation

to S. Patrick's affinity or consanguinity.

But neither can the second Life, or its fragment

be attributed to Cumineus, more than any

other; since the title is lacking, & the place reported by Adamnan.

[14] Magnus Odonellus, Prince of Tirconallia, with piety

worthy of a distinguished family toward the holy patron of his country,

wrote the Acts of S. Columba with no small labor

in Irish, Life by Odonellus collecting them partly from Adamnan & various

Scriptors of the same Life, partly from the Acts of other

Saints, & other ancient histories & monuments.

But he published them in a tripartite book, in the year of Christ

MDXX, as he himself in the Preface testifies. But what

seems to have happened to several, who undertook to collect the Acts

of the Hibernian Saints, he spent more diligence

that he might find many, than industry that from many

he might select true ones, or at least less suspect of falsity;

& while promiscuously all things, as equally approved, he gathered

into one, distinguishing nothing among the authors from whom they were taken,

he composed an admirable history indeed,

but difficult to be believed. Let us hear the judgment of Colgan himself, who in Latin

rendered and published it, in such matters

not so scrupulous in believing: O Donellus,

he says, divided his work into three parts. The first

relates, what S. Columba did until his pilgrimage

into Britain, which mostly were

omitted by Adamnan, & in part in a different order

related; in the second, what in Britain, before his return

into Hibernia to the assembly of Drumcheath,

he seemed to have done; in the third, what in those assemblies, &

afterwards through the whole rest of his life, through him the Lord

deigned to work. But we, the Author's footsteps

pressing, the same work into as many parts or three

books we have judged to be distinguished & translated,

in this only differing from him, that some things which in the first

or second part he relates, considering his mind & the order of things

done, to the second or third part

or book we have transferred; likewise that some things,

here and there by him related, as from monuments

or apographs, or from things perhaps truly done

by excessive exaggeration bearing the appearance of fable,

we have advisedly judged should be omitted. Among these were,

what about Morgan the hero are related as wonders; likewise

that long & described in many chapters at large history,

which is called Scachran Chlereach Choloimchille, that is, the Errors

or erratic circuits of the Clerics of Columba-kille

is inscribed; & some others of the same flour. For although

we well know, that the Author of this Life inserted nothing,

except what from other Histories he faithfully

took; & that narration especially, which

treats of the errors or erratic peregrinations of the Monks

of S. Columba, is of such antiquity, is judged fabulous.

that not only was it known to ancient writers,

but also in very ancient style, & in a distinct work long ago

composed; yet because they appear to us, either by the licenses

of exegetes, or of scribes (who to wonderful things mixed in more wondrous things)

& fictions to have been thus depraved,

that they not only bear the appearance of fables,

but partly have fables mixed in; here

we have advisedly omitted; lest tares which have grown up

& cockles, the pure collection otherwise of wheat, should render either

suspect or unpleasing. So Colgan, using prudent

counsel. He could yet by the same right have passed over

more things, which seem from apocryphal monuments

to have been described, or with fabulous circumstances

so changed, that they merit no credit, especially

with Adamnan silent. It is not to the point here to relate

individuals, lest tedium be created for readers: if anyone is curious

of tales, that please by their absurdity,

the Life written by Odonellus, in the fifth place he will find

in Colgan. I would also have the Reader admonished;

since it will from time to time happen for me to relate some things from Odonellus;

this is not done except where he narrates things which from elsewhere

are proved probable, or are referred to certainly with this mind, that fabulosity

may be shown.

[15] Let us dispatch in few words the rest, which about S. Columba

Colgan published. Since very great was S. Columba's

familiarity & intercourse with other Saints of the same nation

(for, besides the ordinary, which the Holy

Spirit is wont to insert in hearts, charity; of them

many were his disciples, others at the same time

Abbots set over various monasteries, some Bishops of Churches)

thence it happened, that scarcely any Life of any

contemporary Saint is found, in which not some memorable

deed of his is mentioned. Things collected by Colgan, are also omitted. All those

in the first part of the second Appendix collected exhibits

Colgan: it will suffice us to have indicated this here: for

to increase the bulk of these Acts by printing them again,

would be a wholly useless work; since other things quite many

we are to give here, by which the virtues & deeds of this Saint

are to be explained and adorned; otherwise we would give the same in our manner.

But whoever shall read these things in Colgan's Triad

of Saints, let him remember, that not all the Lives of Saints

there related are of the same authority. But how great

they are, will have to be inquired on each one's day, either in

our work, or in the same Colgan. But here

he added another argument of diligence, in the second part of the same Appendix,

collecting from various Authors

& Martyrologies whatever about S. Columba's praises

he could find, by which he omitted nothing of those things which to the honor

of the saint pertained, & smoothed an easy way for us

to proving and confirming the ancient cult,

which we have already done in the preceding paragraph. You will find

besides in the same, in the first Appendix, the Office

Ecclesiastical of that Saint, as in the year MDCXX at Paris

it was printed; & in the third Appendix, in the second part,

titles of writings, and entire hymns, which

by S. Columba are believed composed. Finally a long

Catalog of illustrious men, who in the Hyensian island

& other monasteries, depending on its Abbot,

lived with great praise of virtue.

[16] I return (whence at the beginning of no. 12 I digressed)

to the Acts of S. Columba, The earlier Life published by him, in the first place published in the Triad

of Saints. By an altogether ancient Author these were written,

thinks the one who published them, Colgan; although certainly to define

he does not dare, who he is from the number of those, whom in

Appendix 3 he enumerates; this only fixed and firm to him

holding, that by a writer altogether contemporary & eye-witness

they were written. But he is led to assert this,

by two especially arguments: the first is, that by the manner

of the ancients he calls Hibernia Scotia, & the Hibernians,

Scots. But the same names also Adamnan uses,

who however is not contemporary. The other, that,

if after Adamnan he had written, he would seem about to write more;

for he would have had a most ample matter of writing.

But neither could those have been lacking, if he was so ancient

& nearest in age: I believe he would have written more,

whether after, or before Adamnan he wrote; unless

he preferred only certain more select things, by way

of compendium, to write. Neither argument therefore sufficiently

concludes, that this Life is earlier than Adamnan.

It is added, that the miracle of the roasting-spit, beasts, fishes

& birds spontaneously catching, related at no. 67; & some

other things, agree so much with Adamnan's narration;

that it is most probable he wrote from him, or he from him:

nay even plainly the same words,

in the same places sometimes, are found in each, as

are these; but the place of the Angelic agreement, the Hillock

of Angels even today is called… on

his bed he sat all night, for straw, the bare rock,

for pillow having a stone, which even today,

as a certain monument's title stands by his sepulcher.

Which words "even today" rightly should throw fear

about the pretended antiquity of the writer:

for not, by vulgar & common usage, of those

is it wont to be, who about things done in their time make a narration.

[17] For these reasons, if we shall wish to believe this Author earlier than Adamnan;

I shall easily let myself be persuaded,

that he is Cumineus, in the government of the monastery

Hyensian Adamnan's predecessor; since it is certain,

by the same Adamnan's testimony, that Cumineus about the deeds of S. Columba

wrote, & that Adamnan used his writings,

inserting a whole place from them into his history;

which in vain in the double Life, published in second place, required

by Colgan, & therefore asserted to have perished, in this is found. & perhaps written by Cumineus, here is given.

And Cumineus indeed could, writing about sixty years

after the death of S. Columba, use these words

"even today." For these reasons, since I had determined

one of the shorter lives, to premise to the more prolix

Acts of Adamnan, this one I preferred to others: persuaded besides

by the judgment of the most learned P. Mabillon; who among

the Acts of Saints of the Order of S. Benedict in the first century,

published the same Life as written by Cumineus Albus,

from the Ms. of the Compendiensis monastery, only in some

forms of speaking different from that, which here

we shall give from Belfortius published by Colgan: where indeed

this one has: for pillow having a stone, which even

today as a certain title by his sepulcher

stands of the monument: he wrote, as a certain title

of the monument endures: & similar things to these, which in the few Notes

I shall indicate: from which meanwhile rightly I seem

to infer, that the scribe who wrote the Compendiensis codex

was more recent & somewhat more studious of the Latin tongue,

than him whose exemplar Belfortius got,

& which here is subjoined; deferring for a little

other things, which will be more aptly premised to the more prolix Life

written by Adamnan.

THE SHORTER LIFE

By the Author perhaps Cumineus Albus, Hyensian Abbot.

From the Manuscript of Belfortius.

Columba Abbot, Apostle of the Scots & Picts (S.)

BHL Number: 1885

FROM MS.

CHAPTER I.

The Nativity of the Saint, & some miracles wrought by him.

[1] The most holy Columba therefore, from the nation of the Scots

originating, had such a beginning of nativity.

An Angel of the Lord to his mother in sleep, The future holiness of Columba is revealed to his mother,

on a certain night between conception and birth appearing,

as if a certain pall of wondrous beauty,

adorned with various flowers, brought down; & it

extended he sent forth into the empty air. She therefore made sad;

Why, said she, do you so quickly take away the joyful pall?

But he; Because, he says, it is of such magnificent honor,

that longer with you it cannot be retained. By which

said, the woman saw the pall little by little flying away from her,

surpassing the latitude of fields by

growing larger, & exceeding mountains & forests with its greater

measure: then she understands a voice of this kind,

Woman, do not be sad; for a son you are about to bring forth,

who shall be the leader of innumerable souls, & his master. as

one among the Prophets of God shall be counted. After

the offspring brought forth also, the blessed boy's nourisher,

to the lodging, found his whole house illuminated with clear light,

& a globe of fire standing over the face of the little boy

sleeping: which seen immediately he trembled, &

with body prostrated to the ground wondering, understood the grace

of the holy Spirit poured forth from heaven upon him.

[2] At a certain time the holy man, the holy Bishop

And when he was approaching; He has Angels as Companions, he saw the Angel

equally, his companion of the journey, & to the Brethren standing by

intimated; Behold, he said, see

the holy Columba coming, who has merited to have as his companion

an Angel of the Lord. In the same

days, with his fellow-soldier disciples, to Britain

he sailed across: where when c he had arrived, & on a certain

solemn day, when, with the holy master & Bishop Fennianus

celebrating Mass, he turns water into wine, wine for fulfilling the mysteries of the sacrifice

was not found; of this defect

the ministers of the altar among themselves complaining the Saint hearing,

to the fountain goes with a pitcher, that for the ministries of the sacred Eucharist

the Deacon might draw fountain water.

Which drawn, to the ministers he says; You have therefore

wine, which the Lord has sent for performing His mysteries.

This known, the holy Bishop with the ministers

rendered exceeding thanks to God: but the Blessed

youth himself, attributed it not to himself, but to S. Finnianus.

[3] Also at another time, dwelling in Himba

island, He ordains and prophesies about King Aidanus. on a certain night, ravished by ecstasy of mind,

he saw an Angel of the Lord sent to him; before his hands

which received from the hand of the Angel, he began to read.

But according to the command of the Angel, Aidanus as King

to ordain refusing (for more he loved his brother)

suddenly from the hand of the Angel he was struck with a scourge;

whose mark of bruise in his side, all days

of his life remained. This word too brought in

the Angel: Know for certain, that I am sent by God,

that you ordain Aidanus as King: but if you are unwilling,

I will strike you again. And so when through three continuous

nights, the same had been commanded by the Angel about Aidanus's

ordination; the Saint of God to Iona sailed across

the island, & there Aidanus as King, by the laying on

of hands he ordained. Among the words of Ordination

also, about his sons, & grandsons, & great-grandsons,

he prophesied future things, bringing in these words:

of adversaries shall be able to resist you, until first

you do fraud against me & against my descendants.

In these very words address your sons, lest they lose the kingdom:

but if they shall not obey; the scourge, which on your account

I have sustained from the Angel, shall be turned back upon them. Which thus

happened to those transgressing the mandate of the man of God.

[4] Likewise at another time, while the Saint was staying in the island of Iona,

at the hour of departure the man of God had visited, & for a little

standing by his bed had blessed him; quickly he goes out, unwilling

to see him dying. f When he a little after was taken from the midst;

the holy man in the platea of his monastery

walking, with eyes intent on heaven stood stupefied.

The cause of such great wonder dared to ask

one of the Brethren, with demons resisting, he sees borne to heaven, who alone then was present: to whom the Saint

said: Now I have seen the holy Angels against adverse

powers warring: & I give thanks to Christ,

that the victors holy Angels, the soul of this pilgrim

have received to heaven: but this sacrament, while I shall live,

I beg you reveal to no one. On a certain day too,

at earliest morning he calls his minister g Diermitius,

saying thus: likewise of blessed Brendan, Let the ministries of the sacred Eucharist

quickly be prepared: for today is the natal day

of B. Brendan. To the minister inquiring why he commanded such things,

when no messenger from Scotia about his death

had come; at length the Saint says; Obey my

command: for this past night, I have seen the heaven suddenly opened,

& choirs of Angels descending to meet the soul of S. Brendan:

by whose luminous brightness the whole world

at the same hour was illuminated. On another also

day, while the Brethren were about to go out to the works of hands;

the Saint on the contrary on that day commanded leisure, & the duties

of the sacred oblation to be prepared, & some addition

of the little meal to be made; he himself also said it was necessary that the mysteries of the Eucharist

he should celebrate, for a holy soul, which that very

night among the Angels had been borne. The Brethren obey;

& to the church, & of S. Columban the Bishop: as on a solemn day, h with the Abbot

with the Saint they go: & among the sacred mysteries of the sacrifice,

the Saint says; Today for S. Columban the Bishop

we must sing. Then therefore the Brethren understood,

that Columban the Bishop of Leinster, dear

friend of Columba, had migrated to the Lord. And after

some interval of time, certain ones from the Province of Leinster

traveling, that night him to have died

announced the Bishop, on which the Saint had said. against Demons he fights, wishing to harm the monastery:

[5] Meanwhile a place more remote from men, & apt

for prayer, he sought in the woods: where while sometime

he prayed, suddenly he saw against him a most black battle-line of demons,

with iron roasting-spits to do battle: who, as to the holy

man through the spirit had been revealed, the monastery

to invade, & many Brethren wished with stakes to slaughter.

He therefore against them fought; & so for the greater

part of the day was fought on both sides; nor did innumerable ones

against one prevail: nay also Angels at length came up,

by fear of whom the demons ceded the place, as

afterwards he himself made known to the Brethren. While in his hut

the man of the Lord sat writing, suddenly his face changed,

& from his pure breast he brings forth this voice:

Help, help. But two Brethren standing at the door,

asked the cause of the sudden voice. To whom

this answer gave the holy Man: I have commanded the Angel of the Lord,

who now was standing among you, that to a certain one of the Brethren,

fallen from the top of a house which is being built, he should help. He sends an Angel to the aid of the one falling:

And consequently the Saint brought in: Very

wondrous & almost indescribable is the Angelic swiftness

i: for that heavenly one, with so much intervening lands

& waters, to the falling man bringing help as if in the twinkling

of an eye, before he touched the earth, raised him up;

& made him feel no fracture. On one of the days

with the Brethren gathered, the holy Columba of God:

Today into the western field of our island

I wish to go alone; let no one follow me. Whom obeying,

alone (as he wished) he goes out. But a certain Brother,

going by another way, hid himself on the top of the mountain;

desirous to explore, what & he saw, not without permission

of God, magnifying His Saint. with other Angels he is engaged in prayer. For on

the mountain standing, & with expanded hands to heaven

praying, & lifting his eyes on high he saw: &

behold (wondrous to tell!) Angels most swiftly flying,

the holy man praying began to surround, clothed in white

garments; & with him having colloquies,

as if perceiving the explorer, to the highest they returned.

Then the Blessed One himself returned to the monastery, &

with the Brethren gathered sought out the transgressor, with

no middling rebuke. He therefore, conscious of himself,

confesses he is guilty, & with bent knees prays for pardon.

To him the Saint threatens with great severity,

that to no man in his life he should say, what he saw.

he made known to the Brethren with great protestation.

But the place of the Angelic agreement, the hillock

of Angels even today is called.

[6] When from Scotia l four Fathers, for the sake of visitation,

had approached S. Columba, Sacrificing, he is honored by heavenly light, dwelling in Himba island;

with one and the same consent the Saint to celebrate the mysteries

by prayers they invited: which the Saint did

on a certain Sunday. But after the recitation of the Gospel,

they saw a globe of fire from the top of

S. Columba's head, standing before the altar, & consecrating

the sacred oblation, so long burning, & in the likeness of some

column ascending, until the same sacrosanct mysteries

were completed. At another time also,

while he was dwelling in the same island, with the grace of the holy

Spirit, on him abundantly & incomparably poured forth,

for three days he wondrously thus remained; so that for

three days & as many nights, within a barred & heavenly

light filled house remaining, & at other times for three days praying. he allowed no one to him

to approach, not meanwhile eating or

drinking. From which house immense rays of brightness,

through the chinks of the doors & key-holes

bursting forth, were seen by night: & spiritual songs,

& before unheard were heard sung by him.

But also many other (as afterwards before all

he professed) obscure mysteries of the Scriptures and unknown to men,

he merited to learn in that place.

[7] At a certain time there came to him a certain commoner

most poor, He wondrously helps a poor man; complaining, that he did not have whence his wife

& children he might feed. To whom compassionating the servant of God;

Wretched, he says, little man, from the neighboring

wood take a stake, & to me quickly bring. Which

when he had done, the Saint received the stake

he sharpened it into a roasting-spit with his own hand; & when he had blessed it,

he gave it to the poor man, saying; This spit diligently keep,

which will neither harm man, nor cattle, but only

wild beasts & fishes: & as long as you have this, there shall not

be lacking to you at all venison flesh. Which he, having heard,

joyful returned home. And when he had fixed the spit in remote

places of the earth, with the night passed,

he proceeded to see, & found a huge deer transfixed.

What more? His whole house lived on the flesh

of wild animals. But persuaded by the devil his foolish

wife, after not many days; Take, she says, the spit from

the ground, for some of the men or domestics could

perish on it: who at the persuasion of his wife, & so I & you with our children

shall be led captive, or subjected to servitude.

To whom the husband: Not so, he said, shall it be: for the holy man of God

has forbidden this, that it should harm none of men

or cattle. Yet at length consenting to his wife,

he took the spit from the ground, & within the house alongside the wall

he placed it: on which soon falling, his house dog

perished. To these things his wife: One, she says, of your

sons will fall on the stake, & perish. Wherefore

he removing the spit, carries it back into the forest, & in dense

thickets fixes it, making vain the saint's benefit, that it might harm none. But the next

day having returned, he found a doe had fallen on it. Thence

also removing it, under the waters he hid &

fixed it. But on another day having returned, found in it a huge pike,

which scarcely he alone could carry. Then

also the spit above his roof he fixed, on which

himself by the counsel of his wife, again he becomes poor. the spit removed from the roof, &

cut into many parts, gave to the fire. And immediately

he was made poor, & thereafter mourned this, in his remaining

days of his life begging.

[8] On a certain winter night S. Servanus m, with the zeal of prayer

entering the church, He himself is surrounded by heavenly light. was praying: after whom

unknowing Columba for the same cause enters:

& at the same time with him a golden light descending from heaven, the whole

church it fills: but also of that exedra the separate

little chamber, where Servanus was hiding, that heavenly

light had filled with formidable fear: & as no one

can with unblinking eyes look upon the midday sun,

so neither could Servanus bear that brightness;

nay rather having seen the lightning splendor, nothing in him of virtue

remained. But the holy Columba, after a not

prolix prayer goes out; & Servanus, called to him

the next day, with these consoling addresses he addresses:

This past night in the sight

of God you pleased, little son, by casting down your eyes to the earth,

for fear of the light: for if you had not done so, your eyes would be blinded

with the light seen n.

NOTES F. B.

Here I wished to note only those things, which look to this Life, & its diversity from

the Compendiensis Ms. published by Mabillon: the rest, which

pertain to S. Columba's history, will be given below at the acts written by

Adamnan.

this miracle was not done after the Saint's transit into Britain, where

as Abbot he went; but when still a young Deacon, to his master

he ministered at sacred things in Hibernia. Let the reader consider this place; for either

it was very faultily written by the librarian of both the Compendiensis &

Belfortius's Ms.; or it will be rightly doubted, whether this error in Cumineus,

who is pretended to be the author, could fall. And even if for "quo cum" you should read "quo antequam," you would hardly remove every suspicion of anachronism. For if those words, "in the same days the Saint with twelve fellow-soldier disciples sailed to Britain," pertain to

the preceding miracle; namely that S. Columba is to be said

to have visited S. Finnianus, in the same days in which he went into

Britain; how is he said to have approached the old man himself a youth, who

had already passed his forty-second year of age? But if you wish the same words

to look to the following miracle, that the Saint is said to have gone into Britain,

immediately after he had changed water into wine; the anachronism is clear:

for that miracle

he performed as a youth, being a Deacon; but into Britain he went

as Priest & Abbot, more than forty years old. Ussher however on the Origins of British

Eccless. p. 1112, to a similar question about S. Gilda

responds, that men of 40 years are called youths by Hibernian writers,

& he proves this from Adamnan below no. 85. Perhaps the Hibernians, as they loved

diminutives in names, so too rejoiced to diminish in men

age, calling youths, those who were forty years old.

Yet, as I said, the suspicion of anachronism is not removed.

k Paruit interim &c.

l Quatuor Fratres.

m Fernaus.

CHAPTER II.

The Saint divinely foreknows his death, & piously meets it.

[9] While the man of God was staying in Iona island, on a certain

holy day his face suddenly with hilarity

& a little after was saddened. [His death is deferred for four years, on account of the prayers of his disciples,] But two Brethren

were standing at the door: to whom about this matter inquiring;

Go, he says, in peace: I will not tell b. When for the matter

to be indicated they were troublesome; If you shall conceal it, he said; I will reveal it:

because I love you. With them giving faith, he speaks thus:

Now of my pilgrimage in Britain thirty

years are completed: but I have asked of the Lord, that at the end

of this thirtieth year I might be dissolved, & with Him I might be:

& this was the cause of joy, about which c you have troubled me.

I have also seen the holy Angels, about to come forth from heaven

to meet me; but behold suddenly afar they were delayed, closer

to approach not permitted d they were; because the Lord, what

to me asking He had granted in this day to be done,

hearing the prayers of many Churches for me, quickly changed:

[day] be added years, in which I must remain in flesh;

& with these terminated, by a sudden emigration to

the Lord joyful I shall pass. f This recollection therefore

was the cause to me of sadness. According to these therefore

words, & again he himself defers it on account of the Paschal solemnity the man of the Lord afterwards remained in the flesh four

years: which transacted, on a certain day in the month of May,

worn out with age, & carried in a wagon, he proceeds to visit

the working Brethren; to whom he thus began:

In the Paschal solemnity, lately with April g month passed,

with desire I desired to migrate to Christ; but

lest for you the festivity of joy be turned into sadness,

the day of departure a little longer to prolong I preferred. With these things thus

said, very saddened were the Brethren. But holy

Columba sitting, as he was in the vehicle, with face turned

to the East, He puts serpents to flight by blessing. he blessed the island & its island inhabitants.

From which day no viper to man or cattle

was harmful. After the words of Blessing the Saint to

his monastery returns; & a few days having elapsed,

while the solemnities of Mass were being celebrated on Sunday

according to custom; suddenly with eyes lifted upward, his face

is seen suffused with florid redness; namely

at the same hour the Angel of the Lord flying above

he alone saw within the walls of that very oratory. He is admonished by an Angel of his impending death: When

those present inquired the cause of joy, this response

he gave them; Wondrous is the subtlety of Angelic nature:

for behold the Angel of the Lord, for the deposition of a certain

man dear to God sent, us from above within the church

looking & blessing, & again through

left. The Saint, signifying himself,

said this: which however at that time the Brethren did not know,

but they knew afterwards.

[10] & reveals it to his servant. The holy man therefore, at the end of the same week,

that is on Saturday, to his servant Diermitius,

secretly afterwards speaks thus; In the sacred volumes

this day, is called Sabbath; which is interpreted,

Rest. And truly to me it is Sabbath,

because it is for me the last day of life, in which, after my labors'

molestations, I keep Sabbath: & on this following Sunday

night, I shall enter the way of the fathers. For now

my Christ invites me, & so to me by Him it has been revealed.

The servant hence is saddened, & by the Father

is consoled. Then the Saint thence going out, the mountain

overlooking the monastery ascends: & on its top

those dwelling in it, present & future; many things

prophesying about them, which in later days were fulfilled.

After these things descending from the mountain, to the monastery he returned;

& was sitting in his cell, writing the Psalter.

And when he had reached that verse of the thirty-third

Psalm, where is written, They that seek the Lord

shall not lack any good thing; he says at the end of the page;

We must cease: but what follows k let Baitheneus

write. And well indeed agrees with the holy predecessor

the latest verse, which he wrote; but with the successor,

that is the second Father of the spiritual sons, equally

congruously, the following; Come sons, hear me, the fear

of the Lord I shall teach you. He namely (as the predecessor,

to whom never eternal goods shall be lacking, had commended)

not only by teaching, but also by writing took it up.

After this, to celebrate the vespertine Mass of Sunday

night, Hastening at night to the church, he enters the church l: which

consummated, returned to the lodging, on the bed he sat

through the night; for straw the bare rock, for pillow

having a stone, which even today as a certain

title by his sepulcher stands of the monument. There

therefore sitting, the last to his sons commended

words, saying; Mutual among you, & not feigned,

have charity with peace: m for so the Lord

will help, & I with Him remaining, for you

will intercede, that to you temporal & eternal goods may come:

& here a little he was silent. But at midnight

with the bell sounding, hastily he rises, & to the church

more swiftly than the others running: & alone having entered, near

the altar, with knees bent in prayer, he leans down.

[11] But Diermitius the servant more slowly pursuing,

the Saint to be filled from afar saw. Which approaching

to the door, the light seen more swiftly departed: o it also &

others of the Brethren from afar saw. Diermitius therefore

entering the church, with weeping voice repeats; Where is

the Father? And not yet brought the Brethren's lamps, through darkness

groping, the Saint before the altar he finds lying.

Whom raising a little, & sitting next, the holy

head in his lap he placed: p the other running up

Brethren began to lament. But the Saint, not yet

with soul departing, opened again his eyes, here and there

he looked around with joyful face, namely the holy meeting

Angels gazing upon. q Then Diermitius the saint's right

he raised, to bless the Brethren: & falling before the altar he dies. he himself

the Father as much as he was able his hand at the same time was moving:

& after the holy blessing thus signified,

immediately he breathed out his spirit, with face becoming red &

wondrously cheered, that not as if dead r,

but of one sleeping it seemed. After the holy departure

of the soul, matins finished, the sacred body

from the church to the lodging with the melodious Brethren's

psalmody is brought back, & for three days & as many

nights, s horrible obsequies are completed. After these things

the Saint's body, wrapped in clean shrouds, due

is buried with veneration, His prophecy about the funeral is fulfilled: to rise again in eternal

brightness. For one sometime of the Brethren to the Saint

said: The whole people of the Britains will gather to your

obsequies after your death. To whom answering;

Not, he says, will it be so: for the promiscuous crowd will not be present:

only my familiar Monks my sepulchral rites

will fulfill. Which also was done: for

through those three exequial days & nights, a great without

rain happened t poisonous tempest, with this prohibiting,

no small boat could cross. But after the burial

of the Saint, with the tempest calmed, the whole

sea was tranquilized.

[12] Let the reader therefore weigh of what & of what kind

of merit before God he was in u Churches, whom thus by the prerogative

of signs He magnified on earth x. For

living in the flesh, he saw Angels, calmed tempests, some miracles wrought by him are recounted,

& made the seas tranquil; a church not open to him,

with bar safe without key he unbarred often, with only

the impressed effigy of the Lord's Cross. After genuflection

also & prayer rising, in the name of the Lord

he raised the dead son of a certain commoner, &

after celebrated funerals to father & mother gave back y.

A stone also by him dipped in water, in wondrous manner

against the nature of the stone in waters floats on top,

as an apple or nut, nor could by his blessing

be submerged. Of which moreover a certain sick man drinking by means of the floating

stone, returned from near death, & whole

he recovered the health of the flesh. Which finally stone,

afterwards deposited in the treasury of the King, many in the people

healings effected in the finger of God, by which it had been

blessed, through the hand of the man of God Columba. The forest sometime

having entered, with a boar of wondrous magnitude he meets,

which by chance hunting dogs were pursuing: which seen,

stood still the Saint; & with holy raised hand, Further,

he says, proceed not, but here die; & it died.

Also five little cows of a certain beggar

he blessed, & to the hundredth & fifth he ordered to proceed in

number, & it was in the sons & grandsons

of his this florid blessing, & the man grew & was enriched

beyond measure.

[13] also after death: The souls of the just by Angels to heaven borne,

& on the contrary of reprobates to hell dragged by demons,

often he saw. King Oswald,

in the gear of war encamped, & in the pavilion above

war to proceed he ordered. He proceeded, & there followed victory:

& returning, afterwards of all Britain Emperor

ordained by God; & the whole unbelieving race

was baptized z. For up to that time all that

Saxony was darkened by the darkness of gentility, except

King Oswald & twelve men, who with him

among the Scots exiling were baptized. The whole

world also as if collected under one ray of the sun, with the bosom

of his mind wondrously enlarged, manifestly perceiving

he beheld. On a certain day too suddenly to his servant

he said; Sound the bell; by whose sound the Brethren

incited, to the church hasten. To whom the Saint;

For Aidan, he says, & his people pray: for at this

hour they enter battle. And after an interval going out,

& to heaven attending, he says. Now the barbarians are put to flight,

& to Aidan victory has yielded: but also of the number

of the army of the slain, three hundred and three

men, by the spirit of prophecy he narrated.

[14] After the death of the man of God very great there occurred

in spring time drought. But the Brethren, against

the imminent plague, through his books & tunic rain is obtained. the white tunic of the blessed man,

which at the hour of his departure he had put on, raised up in

the air, & three times shook it, & his books written by his style

read. Wondrous to tell! on the same day rain

vehement was made, by day and night descending, &

very joyful that year produced crops. When

also sometime he was annoyed by the press of the Brethren,

stealthily approached from behind, that even of his amphibalus the fringe,

without his knowing, he might touch: which yet from the Saint

did not lie hidden: for behind him stretching out his hand,

he held the neck of the boy. To whom trembling said the Saint:

Open your mouth, & put forth your tongue. Which when the boy

did, the Saint to him with extended hand blessed; &

to those standing by said: This boy, now despicable to you,

from this hour shall be named in all Scotia, in wisdom,

eloquence, good morals, abundance of virtues. Which

so according to His Saint's prophecy the Lord fulfilled,

to the praise & glory of His name.

NOTES F. B.

d Likewise, sunt.

g Better, peracta.

p Seeing the Father dying, whom living they had loved, dying they not moderately mourned.

q

Diormitius then, that he might bless the Brethren, with his right hand raised

admonished; but also the holy Father himself nodding to it, as much as

he could, simultaneously was raising his hand.

r Better; mortui; that it may agree with, dormientis.

s Onorabiles.

t Ventosa.

u In excelsis, perhaps should be read, in Cælis.

x Comp. adds: And after the Apostles a gift of His grace He gave, namely living in the flesh as an Angel &c.

y The same, expresses this miracle thus:

A stone also dipped in water by him, wondrously against nature, in waters

floats on top, nor could the holy man's blessing be in any way submerged.

z The same, omitted these things until those words, "the whole world also" &c.

PRELIMINARY COMMENTARY TO THE MORE PROLIX LIFE.

Columba Abbot, Apostle of the Scots & Picts (S.)

BY THE AUTHOR F. B.

§ I. On the author of this Life Adamnan, & his writings.

[1] Adamnan Abbot of Iona, The Acts of S. Columba, more prolix than all the rest

& more authentic, were written by Adamnan or

Adomnan, by some Adamannus; the ninth after

him Abbot of the Hyensian monastery, & Primate of the whole island

& of the Churches depending on it. Him some

later writers, wish to be the same, whose conversion to a better

life, & distinguished penitence with the gift

of prophecy, is narrated by Venerable Bede book 4 Hist. ch.

25, & from him by our predecessors XXXI January,

on which that penitent Adamnan is venerated. But that Dempster

& others most gravely erred, shows Colgan,

from the Martyrologies & others on that day: to me sufficient

argument of denial has always seemed, Venerable

Bede's silence. For how could it be, that when this Author

book 5 ch. 16 & 22, in the question about Pascha

& clerical Tonsure, of Adamnan the Hyensian Abbot most highly praised

made mention, not by a single word

would indicate in either place, that he is the same one, of whom book 4

he had narrated admirable sanctity?

[2] But although from that holy Penitent & Monk

he is another, not therefore is he of less, nay rather greater authority.

For indeed Adamnan the Abbot among the Saints

is referred to in the English Martyrology II September,

& among men of his nation & age most conspicuous,

by venerable Bede he is numbered: who is praised by Bede, who thus about him

speaks book 5 ch. 16. Adamnan, Presbyter & Abbot

of the Monks, who were on the island of Hy, when, for the sake of

an embassy sent by his nation, he had come to Aldfrid

King of the English; & for some time in that province

having stayed, he saw the Canonical rites of the Church;

but also by several, who were more learned, was earnestly

admonished, that against the universal custom of the Church,

either in the Paschal observance, or in any other

decrees, with his very few & in the extreme

corner of the world placed, he should not presume to live;

he was changed in mind: so that those things, which he had seen & heard in the Churches

of the English, to his own and his people's custom most gladly

he preferred. For he was a good and wise man,

& with the science of the Scriptures most nobly instructed.

Who when he had returned home, he took care his own, who

were in Hy, & who to the same monastery were subject,

to him, whom he had known, & whom he himself with all

his heart had received, the path of truth to lead; nor

did he prevail. He therefore sailed to Hibernia: & preaching

to them and by modest exhortation declaring the legitimate

time of Pascha, most of them & nearly all,

who from the Hyensian dominion were free, from the ancestral

error corrected, to Catholic unity he led back, as a most keen defender of legitimate Pascha. &

the legitimate Paschal time to observe he taught throughout.

Who when he had celebrated Catholic Pascha in Hibernia, to

his island had returned; & to his monastery the Catholic

observance of the Paschal time most urgently

was preaching, nor yet effecting what he tried

was able; it happened to him, before the year's circle was completed,

to have migrated from the world; with divine grace

altogether disposing, that a man, most zealous of unity & peace,

before to life eternal might be snatched; than, with the Paschal time returning,

were unwilling, he wrote a book on holy places, he should be forced to have discord.

The same man wrote about holy places a book,

most useful to many reading, of which the author was by teaching

& dictating Arculphus Bishop of the Gauls,

who for the sake of holy places had come to Jerusalem

… But Adamnan delivered this book

to Aldfrid the King, & through his liberality

even to the lesser to be read was given, the Writer

himself also, presented with many gifts by him, to

his country was sent back.

[3] From this Bede's narration, as we gather how

learned, how prudent, how loving of truth, how prompt to all things,

which seemed better and more certain,

of mind he was this Adamnan; so also a question

could anyone move, how Bede did not know,

the Acts of S. Columba by him had been written, which yet

he seems not to have known, from his constant silence about them, even where

he says, that disciples of S. Columba had written some things about him;

how likewise Adamnan himself the book on holy places

offered to Aldfrid the King, but not the books on the deeds of S.

Columba equally written by him. These things, I say, would

make someone fear, lest the life of S. Columba so distinguished

will remove Adamnan himself; & the Acts of S. Columba in the last years of his life, who no. 82 at the end of book

second, ascribes to S. Columba's merits, that in

each English embassy, namely to Egfrid &

Aldfrid Kings, with pestilence raging through those regions,

unharmed he escaped: & so it is not wondrous,

that the Life of S. Columba was neither offered by the author

to Aldfrid the King, nor became known to Bede: since

it is established that Adamnan, after the finished English embassy,

wrote about the virtues & miracles of S. Columba,

which he had found in others' writings, & through his whole

life had heard from elders. For as

from Bede's narration above related is plain, when Adamnan

from England to the Iona island home had returned, his first

care was, his subjects to legitimate celebrating

Pascha to lead: but when with the desired fruit

he saw himself frustrated; he established a journey to Hibernia about

the year DCXCVII, as Ussher thinks in the Origins

of British Eccles. p. 1168, he collected most ample fruit

abroad, what was not lawful at home, with almost

all the Hibernian Churches to legitimate Pascha

led: nor before the year DCCIV does he seem to have returned

to the Hyensian island, persisting in their pertinacity.

It is credible however that he, while to pious labor in leading back

the erring Hibernians he was free, the Acts of S. Columba

to letters committed: & so while he thus begins his first

Preface; Of our blessed Patron, with Christ favoring,

about to describe the life, of the Brethren's importunities

wishing to obey; it can be said, that the Brethren, by whose

request he says he wrote, were Hibernian Monks,

who were in Dearmach & in the monasteries depending on it.

It was equitable indeed that he should deem them worthy of that benefit,

now led back to legitimate Pascha: nor

less was it fitting that the same was asked of him by those, who the Patron

himself S. Columba were venerating, & yet

his affairs, especially done in Britain, more obscurely knew.

He could also, what he had been asked while in Hibernia

preaching, after his return thence have done in

the very island of Iona, in those five or four months in which

he there lived, having died in the very year DCCIV.

[4] found in various codices. The Acts, so written by Adamnan, were found

in the Windbergensis monastery in Bavaria, & by

Henry Canisius published at Ingolstadt in the year 1604; & again

from Canisius, by Thomas Messingham, in the Florilegy

of the Saints of Hibernia, at Paris in the year 1624, but mutilated,

as in the Ms. they were found. Another exemplar in the monastery

of Augia-divitis found, & to us & to Colgan communicated,

R. P. Stephen Vitus of our Society,

& he published it in the Triad of the saints of Hibernia, in the fourth place

among the diverse Acts of S. Columba. But thinks Colgan, from which one, perhaps Dorbeneus's own autograph,

that the exemplar of the codex of Augia is so ancient & with such faith

& integrity written, that, except in Germany it had been

found, the very one might rightly seem to be, which Dorbeneus,

S. Adamnan's disciple & successor, with his own hand

wrote. Confirm this could these in the end words:

I beseech those, whosoever should wish to copy these

little books, nay rather I adjure through Christ the judge

of ages, that after they have diligently copied them,

they collate & emend with all diligence, with

the exemplar from which they drew, & this also adjuration

in this place subscribe. Whosoever shall read these

little books of Columba's virtues, for me Dorbeneus

let him pray the Lord, that life after death

eternal I may possess. But, that the book was found in Germany,

does not much move me, the less

I believe it to be Dorbeneus's autograph: for why

could not the same codex, on account of heretics' persecutions and other reasons,

be transferred into Germany, less than

its ecgraphum? but it is plain that one or other was done. & preferred to the others, they will be given.

[5] But this exemplar of Augia-divitis, is also to be preferred

to others published by Canisius & Messingham;

because it becomes more whole, & the Windbergensis Ms.

seems to have been taken from this, with several things, by tedium

perhaps of barbaric words or by carelessness of the scribe,

omitted. But lest unusual things, which here are narrated,

some offend anyone; it should be known, that not so much

did the Author write what he saw, as what after about

his disciples' disciples; who although, by the testimony of Venerable

Bede, with great continence & divine love

& regular institution were distinguished, by the same him

affirming, were barbarians & rustics; & therefore

it is no wonder, if in narrating, perhaps beyond the truth

of the matter they increased some things, or with wondrous circumstances

adorned. But which precisely are of this kind, it would be difficult

to affirm about each: you, reader, use your judgment.

§ II. The cause of the Scottish schism about the observance of Pascha, foretold by S. Columba, its progress, & end.

[6] Before we proceed to other things, we must digress

to that celebrated question, The Scots' error is elucidated, about the Scots'

error concerning the legitimate time of celebrating Pascha:

since indeed about it in this S. Columba's & others of the Saints

Hibernian lives subsequently is made mention. This subject

at length & learnedly treated James Ussher On the Origins

of British Churches from p. 925: but not with that,

which was fitting, towards the Roman Church and her sacred rites

reverence. About the same wrote Aegidius Bucherius of the Society of Jesus, in chapter 10 of his most learned commentary

on the Paschal canon of Victorius, & others. Then also

our predecessors in Volume III of February month, on the day

XVIII, at the Life of saint Colman Bishop of Lindisfarne

§. 2. To those things which by my predecessors there

are said, it seems good to add some things, in the place of a Corollary

or for the sake of elucidation. But this whole disputation

is reduced especially to three things: first, what

was the error of the Scots in celebrating Pascha; second, whence

it arose, what progress, & end it had; third,

of what sin they were guilty, who to this error more pertinaciously than

was fitting clung. That the first may be elucidated, let it be allowed from

the whole commentary of Bucherius & others' writings some things

in a few words to collect, which pertain to our matter, & which

themselves at greater length set forth & prove. At the beginning of the nascent

Church the Apostles instituted by Christ, when, who against the statutes of the Apostles the Jewish

Sabbath being abrogated, the Lord's Day to Christians thereafter more religiously

to be observed they had sanctioned; similarly, the Pascha

of the Jews abolished, the following after that Sunday

to that solemnity they deputed. This Peter at Rome, this

Mark at Alexandria, this the rest through the world the Apostles to the faithful

converted by them handed down: except perhaps

John, who is said to have allowed the Churches of Asia, that Pascha,

on the fourteenth moon, on whatever day falling,

they should celebrate. To this diversity of so chief a rite opposed

himself in the second century of Christ Victor the Pontiff, nor

yet could he lead all to Pascha, uniformly

with the rest of the Churches, & of the Nicene Synod, on Sunday to be celebrated; until

at length in the fourth century in the Nicene Council the error altogether

was removed; as the Letters of Constantine

the Emperor to the Churches, & of the Council to the Alexandrian, testify;

which declare, that the Roman & the other Churches of the world

agree with the Alexandrians on the Paschal solemnity,

& the Asian thereafter would agree: namely in this, that

unanimously on the Sunday after the fourteenth moon,

not on the fourteenth moon itself, they would celebrate Pascha.

So what had been handed down by the Apostles, all

the Churches received: & this confirms the response

of Acesius Bishop of the Novatians in Socrates book I

ch. 10; who being asked by Constantine, whether he himself with the faith

& the definition about the feast of Pascha consented? answered:

Nothing new, O Emperor, by the Council has been defined;

for thus formerly from the beginning, & from the very times

of the Apostles, both the definition of the Faith, &

the time of the Paschal Feast handed down I received.

[7] From this Nicene Constitution the Scots deviated,

in that they celebrated the holy Pascha on the fourteenth moon,

if perhaps this fell on Sunday; whereas in that case the twenty-first moon

they should have awaited; On the 14th moon falling on Sunday they celebrated Pascha: but not in

that, on the fourteenth moon they celebrated, on whatever

day of the week falling, with the Jews & Asiatics.

This testifies Venerable Bede book 3 ch. 4 The day of Pascha,

not always on the fourteenth moon with

the Jews, as some thought; but on a certain Sunday,

yet on a different week than was fitting, they celebrated.

For they knew, as Christians, that the Lord's

Resurrection, which was made on the first of the Sabbath,

on the first of the Sabbath was always to be celebrated; but, as barbarians

& rustics, when that same first of the Sabbath, which

is now called Sunday, would come, they had by no means

learned. And again book 3 ch. 25 at the Pharensian Synod,

the same Bede introduces Wilfrid, against Colman & the rite

of the Scots, thus disputing: It is plain you, Colman,

neither, as you claim, the examples of John follow;

neither of Peter, to whose tradition knowingly you contradict;

neither to the law, neither to the Gospel in the observance

of your Pascha do you agree. For John, to the decrees

of the Mosaic law keeping the time of Pascha, nothing

about the first of the Sabbath cared: which you do not do,

who only on the first of the Sabbath celebrate Pascha. Peter

from the fifteenth moon up to the twenty-first

day, the Lord's Pascha celebrated; which you do not

do, who from the fourteenth up to the twentieth

moon, the Lord's Day of Pascha observe: so

that on the thirteenth moon at evening; you often begin Pascha:

of which neither the law made any mention,

neither the author & giver of the Gospel the Lord on it,

but on the fourteenth moon either the old Pascha ate

at evening, or the Sacraments of the new testament

in commemoration of His Passion by the Church

to be celebrated handed down. Likewise the twenty-first moon,

which the law especially commended to be celebrated,

from the celebration of your Pascha have you fundamentally eliminated:

& so, as I have said, in the celebration of the highest festivity,

neither with John, nor with the Asiatics; neither with Peter,

neither with the Romans; neither with the law, neither with the Gospel

do you accord. With these you have explained the Scots' error

about the time of celebrating Pascha: now, what was second,

whence it took its origin, how it grew

& was removed, let us expound.

[8] Just as it is certain, that the Lord's Resurrection

to be remembered Sunday was destined by the Apostles; so also

it seems certain, that no Cycle or method of calculation

by them was prescribed, by which this Paschal

Sunday would be sought. No Paschal Cycle yet prescribed, About the Nicene also

Synod, more probably against others, by many shows

Bucherius ch. 3 & II, that this alone by it was sanctioned, that Pascha

on Sunday after the fourteenth moon,

not on the fourteenth moon itself, should be celebrated. About the Cycle

however, by which this Sunday was to be found, nothing

was determined, & nothing to the universal Church prescribed

was. Yet that the sacrosanct Synod might remove the occasion of error,

all that care to the Alexandrian Bishop

it had delegated; because among the Egyptians,

of this computation anciently handed down was

seen the skill; through which, on what day each year

the aforesaid solemnity would occur, to the Apostolic

See would be indicated: that of this writing the indication to

more distant Churches generally would arrive.

So holy Leo Epistle 64 to Martian

Augustus. Since therefore no Paschal cycle

the Nicene had prescribed; lawful to themselves & laudable judged

some, if any they should devise: scarcely however

did any come forth, who did not subsequently err, or at least

did not provide some cause of dissension: in which the Roman

Pontiff, namely S. Leo, the Alexandrian and other

Bishops is found to have consulted. The Alexandrian century 6 was received. Until at last the Alexandrian

Canon, (perhaps by that reason that to the Alexandrian Bishop

by the Nicene Synod care had been demanded, of the Paschal

Sunday to be designated) preferred to all others, through

all Churches in the sixth century of Christ gradually was received.

[9] Meanwhile while these things are done, in the first centuries of the Church,

especially during the time of persecution, Earlier the Latins had used the Jewish 84-year Cycle, no other had used

the faithful, than the Jewish eighty-four year

Cycle: which since from the very time of Christ's suffering

in designating the moon's phenomena erred, gradually

had come to this, that before the equinox Pascha sometimes to be celebrated

it noted. But the Latins, even after the Nicene,

did not therefore think it should be abrogated; but rather

emended, & to a right norm to be reduced.

And this was done not once, but often, when some

error in it was noticed. And so in the year of Christ CCCCXXXI,

in which Palladius by Pope Celestine to the Scots in Christ

believing ordained, & first Bishop sent

was, was the L year of the Cycle, which Prosper calls fifth,

& which from the year of Christ CCCLXXXII they had deduced, again

corrected. This therefore the same Palladius & his

disciples, &, who upon his death about one year after

succeeded, S. Patrick, into Hibernia brought; which corrected the Apostles of Hibernia brought: nor

other do they seem to have used their successors, than this Cycle

of LXXXIV years: which, as we have from Paschasinus

of Lilybetum the Bishop's letter to Leo, written in the year

CCCCXLIV, was commonly called the Roman computation,

nor did it then deviate from heavenly motions, the year after the last

correction only fiftieth. But in the following

century, in which S. Columba flourished, with two periods of that

Cycle entirely run out and more, by two days

it preceded astronomical lunations, & by nearly three

the Alexandrian: of which error little or no account seems

to have been had, both because the Hibernians had not yet

learned to doubt about their Pascha, & because those men

placed almost outside the world, were unknown by others to be in error.

About S. Columba himself there is some difficulty: in whose

Acts no. 8 is said: In the same days, in which in the Clonoensian

Cenobium the Saint was hospitalized, by revealing he prophesied

in the spirit, that is about that, which after many days, on account of

the diversity of the Paschal feast, arose between the Churches of Scotia

what the Saint about that discord had prophesied.

For what could he prophesy about that discord; the cause

of which was to be the error, in which he himself then was,

if his error he himself was ignorant of? But if he was not ignorant,

how could he in it inculpably persevere,

& by his example provide cause for schism? It seems we must answer,

that nothing to him by the Holy Spirit had been revealed,

beyond the future schism, & its cause, the diversity namely

of the Paschal feast: but which party in it erred,

God willed the Saint to be hidden; that the Scots, not by private

revelations; but by Ecclesiastical canons the sacred

rites & ceremonies might learn.

[10] In the seventh century then beyond the middle advanced,

the error more began to appear; but vicious gradually appeared, after with one period

still elapsed, three days the age of the celestial moon

the Alexandrian by four full it anticipated: & so then

often it happened, that by the whole eight days the Paschal Sunday

they preceded. Bucherius indeed, with the Hibernians'

cycle compared with the Alexandrian canon, says, from the year DCXLII

to DCLXIV forty times, in the space of twenty-three

years, the Scots by eight days the common Pascha to have anticipated;

& so rightly wrote Bede book 3 ch. 25, Sometimes

in those times it happened, that twice in one

year Pascha was celebrated: & when King Oswin

the Lord's Pascha, with fasts solved, made

by the rite of the Scots; then Queen Eanfled with her own,

still persisting in the fast, according to the Roman rite,

Palm day she celebrated. whence arose the Scots' error, This diversity moreover

from the cycle of LXXXIV years to have taken origin, Bede

book 5 ch. 22 testifies when he says; for removing this diversity,

were sent to transcribe, learn,

& observe the Paschal circles of nineteen years,

with the erroneous ones of eighty-four years obliterated

through all. But how gradually it came to this let

us say. gradually extinguished by the work of S. Augustine,

[11] Scarcely or scarcely indeed had S. Columba departed from the living,

when into England landed S. Augustine at the end of the sixth century; with the Alexandrian Canon gradually in all

Churches now introduced: he advertising the Britons'

error about the celebration of Pascha, in vain tried

to lead them back to the right way. But while more and more

the cult of the Catholic Religion by S. Augustine & his

successors through Britain was propagated, with the same

increment also it became known, that the rite of celebrating Pascha

in Hibernia did not agree with the other Churches through the world.

Wherefore Pope Honorius, as Bede

narrates Hist. Eccles. book 2 ch. 19, exhorted the Hibernians,

that their fewness, Honorius's, & Pope John's, established in the extreme

bosoms of the earth, more wise than the ancient or modern, which

throughout the world were Churches of Christ, they should not esteem;

nor against the Paschal computations, & the decrees of the Synodal

Pontiffs of the whole world, another Pascha should celebrate.

He wrote likewise John IV, in the year six hundred

forty elected Pontiff, before his consecration

received, vehemently their error refuting.

Further the warnings of Pope Honorius altogether vain were

not, with Bede affirming book 3 ch. 3: The races of the Scots,

which in the Southern parts of the island of Hibernia

were dwelling, at the admonition of the Apostolic See's

Bishop, learned to observe Pascha by the Canonical rite.

[12] Most however to the removing of the error contributed

the Synod of Whitby, of King Oswin, so called from the place, which on the shore of the northern

Yorkshires, is situated, called Streneschalch,

that is, gulf of the Lighthouse; today Whitby,

or Whitbaye, that is White-gulf, named. There King

Oswin, who began to reign in the year DCXLII, an assembly

held of the Scots, & of those who the Alexandrian Paschal Canon

were observing, in the year DCLXIV.

For the Scots came Colman Bishop of Lindisfarne,

with his Clerics; for the legitimate Pascha Agilbert

the Bishop, with Agatho, Wilfrid, Roman

the Presbyters; & James the Deacon. Reasons for each

opinion, of Wilfrid the Presbyter, brought from both sides, relates Bede book 3 ch. 25,

& we at the Acts of S. Colman XVIII February. Bucherius

thinks, that neither of the disputants, either who Catholic,

or who Scottish Pascha defended, in their case

were sufficiently instructed. But I considering that disputation,

an argument of Wilfrid sufficiently firm &

concluding seem to elicit, which was of this kind. The Cycle,

designating Pascha to be celebrated on the fourteenth moon,

is erroneous: but the Cycle of LXXXIV years designates

Pascha to be celebrated on the fourteenth moon; therefore the Cycle

itself is vicious. The first proposition Colman denied,

contending with many, that John the Evangelist

& other Saints, on the fourteenth moon Pascha had celebrated:

which was laboriously to be refuted by Wilfrid, to the truth

against Colman to be established. He, if anything he wished to evict,

should have denied that the Cycle, which the Scots followed,

to the fourteenth moon ever drew back

the Paschal solemnity: but in vain he would have denied, with heaven

demonstrating the error. For the other to sustain wishing

Colman (namely that it was lawful on the fourteenth

moon, as such held, if into Sunday it fell,

Pascha to celebrate) by the authority of S. Peter & of the universal

Church, & by the sentence of the King, not only conquered, but

was overwhelmed.

[13] This done Bishop Ceddus, with several others

who at the colloquy had been present, to legitimate Pascha were led back

. But Colman, seeing his doctrine

spurned, & his sect despised; of Ceddus the Bishop, having taken those

who wished to follow him, into Scotia returned: about to treat

with his own, what about these things he ought to do. …

But received for him the Episcopate … the servant

of Christ Tuda, the Catholic rule of the Paschal time

observing. Thus Bede book 3 ch. 26. of Tuda the Bishop. At the end of the seventh century

came into England Adamnan, the Hyensian Abbot, as

was said no. 2: where, taught the truth, returning into

Scotia, he led very many of them to the Catholic rite.

The last finally Remains of the erring, which still

in several Columban monasteries remained,

were removed by Naitan King of the Picts. King Naitan's,

He indeed taught the truth, as Bede has Hist.

book 5 ch. 22, through the letter of Ceolfrid the Abbot, & through

him admonished that by royal authority the inveterate

error, which was the cause of no slight scandal, he should remove;

immediately he committed it to execution. & of S. Egbert the Bishop. There came the pious zeal &

prudence of S. Egbert the Bishop; who by divine admonition into

the Hyensian island was sent, when he was preparing a journey into Frisia,

about to announce the faith to those races. The thing as done

he is narrated Bede Hist. book 5 ch. 10; & we at the Acts

of S. Boisilus Volume 2 of January, §. 3 p. 541.

[14] In the last place is sought; what fault they incurred

the Scots, The erring Scots, in the beginning innocent, on another than was fitting Sunday celebrating Pascha.

As to S. Columba & other Saints, who

among the first flourished, it is certain, that they were vacant of all

fault; inasmuch as the Paschal circles, which in good faith

from their elders they had received, they followed: & so

them excuses Bede, & in the same Wilfrid, as has been said

at the Acts of S. Colman XVIII February no. 16,

& all others. But those, who after the coming of S. Augustine

into Britain, both their error, &

the practice of the universal Church could know; not altogether

without fault were, nor are they to be exempted from the note of pertinacity;

men otherwise holy, with great virtues

conspicuous, & after death famous for miracles. Because

however only the rite, & not the faith the error regarded,

they are not judged to have gravely offended. then culpable, Greater meanwhile Colman

reprehension worthy can seem, who, even

after the Synod of Whitby, in his error persisted.

But the Hyensian Monks not even yet through Adamnan

were persuaded, that from their pertinacity they should withdraw: that of

such rightly is understood, the reprehension of John IV

the Pontiff, to the Bishops & Doctors of the Scots, in

Bede History book 2 ch. 19. We have found some

of your Province, against the orthodox faith a new

from an old heresy trying to renew, afterwards pertinacious; Pascha

ours, in which Christ was sacrificed, with a misty

darkness refuting, & on the fourteenth moon

with the Hebrews striving to celebrate. Yet these

words are not so rigorously, yet they were not Heretics. as Ussher thought, to be taken.

For neither of heresy, as it is now taken,

does the Pontiff accuse the Scots; but only their pertinacity

gravely censures, by which they refused themselves, as to

the rite of celebrating Pascha, to conform to the practice of the universal

Church, with the Pontiff especially admonishing & exhorting.

But by the old heresy seems to be understood,

not of the Quartodecimans the Heretics, but

the like pertinacity of the Asiatics, by which these also, with the Roman

Pontiff in vain protesting, in their error

persisted. And rightly the pertinacity of these is objected to them,

who with similar arguments of the Asiatics, nay rather of the same

example, defended their error. From the heresy of the Quartodecimans

however the Scots were far removed, who neither with

them in dogma agreed; nor used their authority,

nor arguments, to prove

their error.

§. III. On the time of the death of S. Columba, & the rest of the chronotaxis of his life.

[15] About to order the times of this holy Abbot &

Apostle, The whole chronotaxis depends on the year of death, I observe, that to one head are reduced all things,

which Colgan disputes through four. For he asks

first, how many years he lived; second, in what year he died

; third, in what year he came to Britain; fourth,

how many years he was a pilgrim in those regions.

All, I say, these are reduced to one question;

namely in what year the Saint died: this when sufficiently certainly

it shall have been defined, the rest will necessarily follow. He lived

indeed, as the Saint himself testifies, in Britain

thirty-four years, & about two months:

for thirty he had completed, when already by Angels to him

appearing he was to be led to the Lord: but they by prayers

of his disciples delayed, in this exile sadly

they left him, to return after four years, to

receive his soul, & to bear it to heaven:

but those four years were elapsed, about the feast

of Pascha, which was celebrated in the month of April: but when

he was unwilling to disturb the joy of the feast by the mourning of his death, which is shown to have been, to

about two months he deferred the same, namely until

the ninth of June; & he was buried, as Bede says book 3

ch. 4, when he was seventy-seven years old. It is plain

therefore this one thing is to be sought, in what year the Saint

died, that all things may be clear. But this task, this

is the labor. For although two things certainly explored Colgan believes;

namely, that in that year Pascha was celebrated

in the month of April, & that the day of the holy death was Saturday,

which fell on the ninth of June; the difficulty is, that the year

be found, in which the Paschal solemnity fell in April, &

the ninth of June on Saturday. To this question,

opinions of historians four, not 606, by us to be weighed,

brings forth Colgan: for the fifth, which is of Dempster,

I do not delay, as supported by no testimony of antiquity,

by which it is asserted, that the Saint in the year six hundred

sixth died.

[16] The first is of the four Masters, who in the Annals

at the year of Christ five hundred ninety-

second, or 592, speak thus: This year, the twenty-fifth of Aidus son of Anmirius

King of Hibernia, Columba

son of Fedlemidus, Apostle of Albania, that is Scotland

of Albion, chief after S. Patrick herald

of truth, & sower of Religion in nearly all

Hibernia, died in his Hyensian island, in Albania,

in the thirty-fifth year of his pilgrimage (that is

inchoate) on the ninth day of June, on Lord's night: when

he was seventy-seven years old. To this opinion is favorable,

that in that year by the cycle of the moon 4, of the sun 13, the letter

Dominical F E, Pascha was celebrated on the sixth of April.

But the ninth of June then was not Saturday, but

the day of the moon. The second opinion is of Matthew of Westminster.

In the year of grace, he says, five hundred ninety-

eighth, S. Columban, 598, Doctor of the Scots

& Picts, died; who to posterity many examples of holiness

left. Similarly Sigebert in

his Chronicle on the same year says: S. Columban Abbot

& Presbyter, Doctor of the Scots, died. But in that

year, neither was Pascha celebrated in the month of April, nor

the ninth of June was Saturday, since by the cycle of the moon 10,

of the sun 19, letter Dominical E, Pascha was on the thirtieth

of March; the ninth of June, day of the moon. The third conjecture is

of Hermannus Contractus & Tigernach (an old Chronographer, or 596;

as Colgan calls him) in the Cluanense Annals,

in Ussher On the Origins of the British Churches;

by which it is asserted that the Saint in the year five hundred

ninety-sixth died. To this adheres Colgan, that

in that year, by the cycle of the moon 8, of the sun 17, letter Dominical

A G, Pascha was celebrated on the twenty-second of April,

but the ninth of June, was the Vigil of Pentecost.

[17] But to this opinion I prefer another,

which is of Ussher & Ware, which also probable Colgan confesses;

namely that Columba in the year five hundred

ninety-seventh, in which, by the cycle of the moon 9, of the sun 18, letter

Dominical F, Pascha was celebrated on April XIV, but 597. migrated

to the Lord. It is objected against this opinion,

that in the year DXCVII the ninth of June was, not Saturday, but Sunday.

But this although at first sight may seem an argument

insoluble; the matter however well weighed, will appear of none,

or at least of lighter moment. For if the individual things are considered,

which in the death of the Saint were done; it will become probable,

that he not on Saturday, but on Sunday, after the middle

of the night already then begun, breathed forth his soul. When the Saint died, on Sunday not on Saturday So

indeed speaks Adamnan: Then accordingly with the middle of the night

struck, with the bell sounding, swiftly rising

to the church he proceeds; & more swift than the others running, alone

having entered, near the altar with knees bent in prayer

he reclines. It is narrated then, that Diermitius following

him, paid him the last duties:

& the Saint himself, blessing all now gathered,

rendered his soul to his Creator. Indeed if only in the middle of the night,

& not before, the signal was given for gathering

to the church; it is plain, that the Saint after the middle of the night

died; for at the fourth part of an hour, at the least, after

the signal given for prayer, he survived. But if before the middle

of the night you wish to have been sounded, that at the very beginning of

Sunday the Office might be inchoated; nevertheless it will be probable

that he who in the presence of all his disciples

died, did not expire before the middle of the night. But,

you will say, in what way could the Saint then say, his death

foreshadowing; This day in the sacred volumes is called

Sabbath, which is interpreted rest:

& truly to me this today is Sabbath; because of this

present laborious life it is the last, on which after

my labors' molestations, I keep sabbath: & this

following middle of the venerable Sunday night, according

to the words of the Scriptures, the way of the Fathers I shall enter.

How, I say, to the Saint was this day Sabbath, if

on Sunday, & not on Saturday, dying he rested? This the Saint

himself explains; Because, he says, of this present

life it is the last; & a tiny portion of the following day

is reckoned as nothing. It is plain however that the similitude limps

even this about the day of the Sabbath; otherwise he should have

the day before in the evening, or at least on the very day finished his labors, not

in the middle of the night, with the Sabbath already passed, which is finished at

Vespers. For he sufficiently signifies that he would die not on Saturday, but

on Sunday night: This following, saying,

middle of the venerable Sunday night, the way of the Fathers I shall enter

. There collapses therefore that, which the greatest

of his chronotaxis Colgan had thought a support.

[18] There is added another inconvenience in Colgan's opinion.

For in the year five hundred ninety-sixth,

in which he establishes the blessed man died, the ninth of June

indeed was Saturday, but also the Vigil of Pentecost.

I ask therefore from Colgan, whether it is probable, the Saint,

who chose for his death the day, much less on the vigil of Pentecost; which he wished; & had deferred it,

lest the Paschal joy he should disturb by the sadness of his death;

wished by a sad funeral to sadden the minds of his own,

on the very Pentecost feast, when with profuse joys,

on account of the coming of the Holy Spirit, the whole

world rejoices throughout the lands. I ask, I say, whether it is probable, the Saint,

if on the Vigil of Pentecost or on the very day he was to depart

was; when his death the day before he was preaching, would have begun

the discourse with Saturday only, & not rather

from so solemn a festivity, of which not even by a word he mentions.

Attentively also let these words be considered, In the Paschal

(he says) solemnity, lately with April passed

month, with desire I desired to Christ the Lord,

just as to me it had been granted, if I had preferred, to migrate:

but lest for you the festivity of joy be turned into sadness,

the day of my emigration from the world a little

longer to prolong I preferred: as is gathered from the prophetic [discourse.] namely until the end of the time

Paschal, which on Saturday after the Sunday of Pentecost,

according to the Church's ancient custom is terminated;

otherwise there was no reason, why to the ninth of June death

he should defer; since the Paschal principal solemnity is finished by eight

days. What, that all these things conclude also

in the erroneous Cycles of the Scots? For, if in the year DXCVII,

Pascha common to the whole Church they did not have, but

by one week anticipated, with the same difference nothing hindering,

remains a double reason, on which preferred to others the chronotaxis

is based; namely Pascha to have been celebrated in the month of

April; & the Saint to have died on the night between Saturday &

Sunday, falling on the ninth of June, with Paschal &

Pentecostal joy now finished. Now let us order the rest of his life's

times.

[19] Came forth therefore into light the holy infant, with the light

of true faith & examples of virtues to illuminate both

Scotia, He was born therefore 520, in the year DXX ending; if you wish with Gormanus,

as we have said in the Preliminary Commentary on the shorter Acts

no. 9, to have been born VII December; if not,

at the beginning of the year DXXI: for he was seventy-six years old

& a few months, when to his holy labors an end

he placed on the ninth of June, in the year five hundred ninety-

seventh. The Battle of Culebrehtine, which the occasion

to the Saint provided of crossing to Britain, was joined

in the year DLXI, as we have intimated at the Acts of S. Patrick,

two years before S. Columba entered

the Hyensian island. In the year therefore DLXIII the same Saint

came to Britain, when he was XLII years old. Then,

with thirty-four years and two months elapsed, he came to Britain 563

in converting the Britons, & founding through those regions

monasteries, he died in the year DXCVII, in the month of June,

when he was, says Bede, seventy-seven years old,

with the seventh namely already by two, at the least, months

inchoate.

[20] What to this chronotaxis can be opposed I do not see;

except the authority of Bede, although Bede thinks otherwise. asserting Hist. book 3

ch. 4, that S. Columba, in the year of the Lord's Incarnation

five hundred sixty-fifth, came to Britain,

about to preach the word of God to the provinces of the northern

Picts … & that he was buried

about thirty-two years after, since he

came to Britain to preach. Yet,

although greatly to be esteemed is the venerable Historian's

authority; by no means however in this case do I dare to prefer him

to Adamnan, to whom he directly opposes. To him, indeed,

in those things which look to S. Columba, credit rather should be given,

as more versed: especially since Bede himself seems to confess

that he speaks not from certain knowledge, but only from

conjecture, defining the time of preaching as about thirty-two years.

Nor is it a wonder, if about the coming

of S. Columba to Britain he erred by two years:

for this seems he to have drawn, either from the time of the conversion

of that nation, or from the foundation of the Hyensian monastery.

What however is wondrous, if the Foundation of the Hyensian monastery

& full conversion of the nation, followed the Apostle's coming by two

years? There is added, that the same venerable

Author had little perspected entirely the Acts

of S. Columba, as he himself confesses in these words: about whose

(Columba's) life & words some things by his disciples

are reported to be held in writing. But of whatever kind

he was; we hold this about him certain, that he left

successors &c.

§. IV. On the coming of S. Columba to Britain, & the cause of his peregrinations.

[21] The cause of the British peregrination. It remains now, that as much as possible we inquire

(for little certain can be found) what

cause there was, on account of which S. Columba left Hibernia,

where he had already built monasteries; about to approach Britain,

& to lead his life among infidels, & barbarians

worse than infidels. The cause of this peregrination,

very similar to a fable, you may first have in the words of Odonellus,

in the Life 5 in Colgan, book 2 at the beginning. fabulous in Odonellus Further

Columba magnified by these and other secret favors & prerogatives,

by signs & prodigies illustrious,

by many and various labors, which in restoring

churches, raising up monasteries, & reforming

the morals of Clergy, & people he had carried out,

gloriously performed; it pleased Christ Himself from the Hibernians, either

because they were unworthy of so great a man's conversation, or more truly because

others were more needy, to withdraw him, & to the conversion

of the nations to destine him. Wherefore lest from that solicitude

to be undertaken, either love of country might retard

him unwilling; divine providence, which in its disposition

is not deceived, permitted those things to happen, which

to the holy man so for foreign departure necessity

might impose; as the Saint copying secretly a book received on loan, that both they might heap up the merit of patience,

& break off every pretext of weaving delays,

& overcome the other impediments. When

once S. Finnen in the church of Droimfioun

he had visited, & from him a certain sacred codex

received on loan, he began the book, because

much it had pleased him, all of it, with Finnenus not knowing, to copy out;

wherefore in the church of that place, after the finished Mass

sacrifice, all day and all night he was sticking; that more removed

from the noise and sight of others, who perhaps

might be an impediment, the begun work he might more quickly complete.

It pleased God that elucubration of the holy man; &

accordingly, to him not having another for repelling the night's darkness lamp,

through each night a heavenly light

supplied, which from the right writing hand

from five fingers, as from a five-fold torch, most luminous

it poured. Thus with heaven favoring, & with watchful

Columba, the book was now almost wholly copied out

. Wondrous! But more wondrous it is, that a Monk &

Abbot did not find a place, where he could in his cell or

little house, with other witnesses removed, devote himself to the book to be copied;

so that it was necessary by night and day to remain

in the church, a place rather destined for prayer. Wondrous, that there

was not in the monastery, nay nor in the church, a lamp

or candle, which the Abbot could light at night.

[22] Continues Odonellus: In the dead of night, a certain one by S.

Finnen sent, who would demand back the codex; helped by heavenly light; to the church,

in which S. Columba was keeping vigil, came: who

the unusual splendor, bursting through the chinks of the doors,

wondering; with suspended step nearer approached;

& applying his eye to the crack of the door, began to peep,

at what within was being done. Seeing the holy man intent

on copying the codex, & with heavenly light, from his own

fingers wondrously shining, surrounded, wholly

struck with religion he feared: & not daring then,

either to knock at the door, & with the explorer of the miracle punished. or to disturb the quiet

of the one writing; he dared however, more curious than

was fitting, of such a prodigy a spectator & contemplator to exist.

But however much he silently was exploring,

& plainly was offended; bearing indignantly, himself by

someone, as if stealthily & secretly, being observed.

Wherefore, that the curious explorer by his own experience

might learn, that the secret consolations of the servants of God should not rashly

be searched out, a certain tame crane, which in

the church was, the eye of the incautious man with impacted beak

dug out, & left hanging by the cheeks. He

soon whence he had come returned, & the wondrous things which he saw, &

the damages which he brought, expounded to S. Finnen: who the eye

hanging outside the servant's, first signed with the Cross,

then placed in its proper seat to pristine health

immediately he restored. But indignantly he bore the inflicted

double injury, one in the messenger with eye-out,

the other in the codex clandestinely & without his

assent copied. a dispute among the Saints arose, The former however dissimulated, which

curious perhaps temerity of the messenger could seem to have deserved,

about the latter he meets Columba, & expostulates.

It would help here to know the cause of such great hastening,

on account of which it was necessary, for a messenger by night to approach

S. Columba, with the following day not awaited, which for business

to be done was more apt. Nor less ridiculous is the indignation

of S. Finnen, on account of the copied without his knowledge codex.

Indeed if he were good, there was no reason why he should bear with difficulty, even him

unknowing, the book to be written; but should rather rejoice, that thus

copied, for God's glory & gain of souls, in

more hands it could be turned: unless you prefer to believe,

that this Saint was of such a stolid head, as now

perhaps are some, who think their rarer books

something of esteem to depart, if by description or

impression, of public right they become.

[23] But Saint Columba, more to the actor, than

to the action, & before Diermitius King of Hibernia it would be agitated: which no appearance of equity pretended,

to defer wishing, replied; that he, if any inflicted

injury, or had brought damage, at the discretion

of Diermitius son of Kerbhall, King of Hibernia, would fully repair.

About that arbitration, when between each

it had agreed, to Temoria the King's city together they proceeded.

Where before the King the case first began

S. Finnen; From our, he says, codex, most equitable

King, Columba with me not knowing another copied; to which of us

the transcribed book is owed, we are litigating, &

we have chosen you as arbiter of the dispute. But I by that reason

contend it should be ascribed to me, that of my codex

as it were a certain offspring it is, & a fruit me unconsulted

reaped: he if anything for himself of right he has, let him allege. To

these things Columba; I confess, he says, that the book, about which there is controversy,

was copied from Finnen's codex: but through

me, & my own industry, labor, vigils, it was copied;

& with such caution copied, that the proper book of Finnen,

in no way has been made by that copying worse; with this end,

that what notable things in another's codex I had found, more securely

for my use I might store, & more conveniently to

others to God's Glory derive. Therefore neither do I to

Finnen wronged, nor liable to restitution, nor

guilty of any fault in this part do I acknowledge myself; as one who

without anyone's damage, of many I have consulted the spiritual

advantage, which no one should or justly could

impede. The cause heard on both sides, the King, either weighing the reasons of the parties badly,

or to the other by private affection

more inclined, for Finnen pronounces sentence;

& the sentence he himself in Hibernian verse, from then

to this day among the Hibernians famous, who adjudged against the case of S. Columba, in

this manner expressed: Le gach boin a boinin, le

gach leabhar a leabhran, that is: The calf is the mother's,

let the book's little book belong to it. The sentence given by the King,

as absurd & openly iniquitous, S. Columba with just

censure publicly taxed; at the same time foretelling, that such

obliquity of arbitration would not long go unpunished.

Who would believe, that Saints were so prone to litigations & disputes,

that on account of one little book they would wish to invoke the King's judgment?

Who would believe, that S. Columba, who unjustly upon him pronounced

the sentence of excommunication (as elsewhere we shall see)

with calm & submissive mind bore; the King's injustice

publicly to have accused, threatening even divine vengeance, on account of

[24] Meanwhile, says Odonellus, Curnanus, son of King Aidus

of Connacht, who then was a hostage with Diermitius,

in the city's suburbs among other youths

at ball was playing: & a contention arising from the game, taking refuge with him for his protection he killed, of the Royal

steward's son, with a club on the head struck, he kills:

& the punishment of the killing, or certainly the King's wrath turning aside,

to S. Columba, as to the safest asylum

(who on account of ecclesiastical immunity's privilege,

& sanctity's prerogative, by no one he had thought

would be inflicted violence) as quickly as possible he fled.

But not so did he escape the impotent wrath of the King: which nothing

by contemplation of ecclesiastical immunity, nothing

by the reverence of the most holy Prelate, nothing of the Royal youth's

commiseration softening, even raged;

so that the noble hostage, from the bosom and shadow of resisting Columba

caused to be torn away, & to death immediately

to be punished. Heavily bore the holy man the repeated injury,

more heavily indeed the prejudice of Ecclesiastical immunity;

whence, either in the prophetic spirit foretelling future things,

or in zeal of justice intending deserved vengeance;

I, he said to the King, will expostulate with my brothers

& kinsmen your iniquitous arbitration, &

the contempt against me & violated Ecclesiastical immunity:

& they shall hear indeed with equitable ears my complaint,

shall feel the injury, & if not mine, yet certainly

God's & the Church's cause, with an army led against you, shall vindicate.

[25] These things he said, & with the King the threats, indeed fearing the matter,

but with words spurning, departing with indignation he prepared snares; from the Royal court & city

with his own joyfully departed, & in S. Boetius's monastery

that night stopped: where by friends he was forewarned,

on Mount Bregh, through which the following day he was to make his journey,

snares for him by King Diermitius & his to be prepared,

lest any way to his kinsmen lay open to him. Wherefore,

as the next day shone forth, the proposed journey about to pursue,

alone & separated from his companions, whom another way to take

he ordered, the mountain he ascended; &, just as

his companions, intent on divine songs, But the Saint his kinsmen to vengeance excited. secure & to rivals invisible

he ran through. From that danger therefore with all his

company freed, in a short time into Ulster he penetrated;

where then his kinship, with families & dominions in two

divided, but with minds united, widely held sway.

To the one of the families, which from Conall founder Kine-Conaill,

that is the stock of Conall, is called, Prince was

at that time Anmireus, son of Sethna, the cousin of Columba

himself: but the other, which from Eugene Conall's

brother propagated, Kinel Eoguin, that is the stock

of Eugene is called, two sons of Murchertacius, Fergus

& Domnaldus, with common rule were ruling.

These therefore principal men of each family the just

complaint of S. Columba about the iniquitous King received, & the royal

temerity about to avenge, soldiers they enlist, with the King of Connacht; into

Connacht they lead, & having taken as help Aidus

King of Connacht, in vengeance of the killing of his son prone Diermitius,

with his troops occurring, they declare battle, in

that place, which is called Culdremhni. But Columba,

who with troops of his was at hand, the day of joining

battle with fasting & prayer he forestalled; God afflictedly

asking, that to the Royal insolence's avengers, without his own

damage, He grant victory. To him so praying made conspicuous

the Angel of the Lord announces that he has obtained indeed

what he was asking; & one only from his own

troops, who the river, dividing each force, rashly

would cross, was to fall.

[26] & while, with the Saint on each side praying, it was fought Further when into the designated place for the conflict

both sides came, & it began on each side to fight;

S. Finnen, summoned by the King, behind the Royal

troops gave himself to prayer; the same with the sign of the holy Cross

incessantly fortifying, & to God earnestly recommending.

But on the opposite side S. Columba behind his own, in that place,

which from the outcome Suidhe Cholvim-Chille, that is

Sessio Columba-kille, thereafter was called, with continual

prayer & signing of the Cross, of the Princes for his cause

warring's cause to God commending. Both meanwhile

armies joining battle, vigorously on each side

was fought: &, although on the King's side many

fell, neither side inclines to flight, as long as

the holy men in prayer persevered. But noticing

S. Columba that great slaughter was being made of the opposing army,

divinely instigated, & Diermitius would be conquered, he sends a messenger to S. Finnen,

announcing to him that victory to his side has been divinely

granted; & asking, that he himself with the defense of his

prayers cease to delay it, with greater of the Royal

army's loss: for it would be, that if by prayers continuing

he proceeds with God to urge, the King's army

more manfully would resist, by longer resisting protract the conflict,

& with greater slaughter would delay the victory certainly

to be snatched. But Saint Finnen, well knowing

that Columba was never caught in a lie, believed

his word, & yielded to the request: immediately the Royal

soldier put to flight & routed made victory more happy on each side.

There fell nevertheless in that battle, which

commonly is called the battle of Culdrein, from the Royal soldier

three thousand men; from the opposing side only

one, who rashly crossed the fixed limits of the fight.

But S. Columba with the conquered King caused peace

to be made, & the whole matter on each side composed. But the book,

which to S. Finnen wrongly by the King was adjudged,

the occasion of war was, with S. Columba remained; &

as a more celebrated monument, in Tirconallia with a silver

covering wrapped is preserved, composed peace with the book retained for himself, & Cathach,

that is warrior, commonly is called: & tradition holds,

that if around the army of that country, before they attack

the enemy, three times with due reverence it be carried around;

it happens that it bears off victory. Some codex

of S. Columba, since he wrote several, to have existed

in Tirconallia, enclosed in silver

covering, I believe asserting Odonellus, of the same once

Region's Prince. Nor is it wondrous, if to that book, for a just

war, on account of honor & intercession of S. Columba, through

the army carried around, victory granted is ascribed:

but whether formerly for the same codex Kings to arms flew,

we rightly doubt, & seek a witness suitable.

Continues meanwhile Odonellus.

[27] but exile he himself for himself foretold, The cause, as has been said, with King Diermitius

composed, S. Columba to his kinsmen; To me,

he says, according to what by the Angel I have been forewarned, from

Hibernia I must migrate, & as long as I live I must exile,

because for my sake very many through you have been killed,

both in this last battle, & also in the battles of

Cuifedha & Cuilrathain formerly joined; in the one of which,

Colman the great, son of Diermitius, because

Cuannus son of Colman, son of Buadon, son of Ninnedius,

King of Hibernia, leaning on my protection, in

the place which is called Lam-an-eich he had killed, you routed;

in the other, Fiacujus son of Boadanus, & his confederates,

grandsons of Roderic. But when the inflicted

on King Diermitius slaughter a little after to the ears of the Saints

of Hibernia came, which to him by S. Molassius for penance was imposed. Columba, that of so great

slaughter either author or occasion he had been, they taxed: &

just it was by common counsel they judged, that his deed,

bearing the appearance of temerity, by solemn

penitence at the discretion of S. Molassius he should expiate. Whose

censure & direction the holy man, already before what

thence to him would befall divinely taught; humbly

conforming, S. Molassius met, & to him

his deed, as much as he could exaggerating recounted,

asking that with whatever penance pleased he should condemn, about to obey.

But Saint Molassius, not so much the fault's

gravity, which perhaps was none, as the divine will's

good pleasure weighing, enjoins him; that from earth

& kinship his having departed, the rest of his life thereafter

in a foreign region as an exile he should lead, where more

to Christ he might join, than for his occasion in war perished.

The holy man for that occasion vehemently sad;

What has been ordered, he said to Molassius, will be done.

[28] The same almost cause of migration, as to the thing itself,

with other fabulous adorned circumstances, Another comment brings forth Ussher. brings forth Ussher

on Brit. Eccles. origins p. 902; which, he says,

the Anonymous writer of S. Columba's life, from

Adamnan more fully explains. If anyone is curious, that one

in Ussher let him read, who received this narration communicated

to him by R. P. Vitus of our Society. It is desired

in Adamnan's published work, nor would I believe

it to be his, although perhaps somewhere found his name

it bore: let it suffice Ussher's own testimony p.

904 writing thus: This battle, which with poetic more

than historic faith is held here described, is

that Culedreibnense, which the year before Hibernia was left

by Columba, that is DLXI was waged

we have declared from Adamnan; as we also at

the Acts of S. Patrick of the preliminary Commentary in the fifth paragraph. More probable cause of peregrination.

For as it is certain, in Odonell's & Pseudo-Adamnan's

narration, that with fabulous circumstances all things are

obscured; so it cannot be doubted, but that the Culedreibnense

battle, between Diermitius & the Conallii was famous

& bloody; & probably some cause

to S. Columba it provided for sailing into Britain.

But that allow by conjecture to say, no

other was, than that he himself from the same with the victors

was family, whether his own with prayers he helped in just war, or

he was believed to have done it only, & on that account (as

usually happens) the indignation of the King & nobles,

& of Ecclesiastics favoring these he incurred:

who with a Synod gathered, on him an anathema to pronounce decreed;

so that this hearing, rightly he could have exclaimed

S. Gildas: O how foolish is your race,

understanding nothing prudently! as he is said to have exclaimed in

Pseudo-Adamnan.

[29] will be taken from the envy among the conquered conflated against the Saint, When therefore S. Columba, among the other Conallii,

commonly of such great slaughters guilty, with the mouth of the people distinguishing nothing,

was being divulged; & saw, himself to all contempt

& hatred exposed, little among the nearest of fruit

spiritual to be able to gather; he took counsel of

passing to another people, that the King's & others' envy

he might decline, & with greater fruit to others' salvation

he might apply himself. Before however he departed, I believe

happened, what Adamnan narrates no. 85; namely, that

when the Saint came to the gathered Synod, which on

itself the sentence of excommunication had brought; in his company

appeared Angels, & by anathema decreed by the Synod, & therefore Brendan

the Abbot with the kiss of peace him saluted. Who reprehended by

the rest, that to an excommunicate peace he gave; the vision

of the Angels, by which the innocence of the Saint was declared, to all

publicly recounted: & so uncondemned he departed,

with the Synod by no means daring to condemn, whom heaven had absolved.

Nor does this sentence seem to have been borne against him

as guilty of so great slaughters in the Cuildrebnense battle;

but rather for other crimes by his enemies

devised, or by iniquitous interpretation exaggerated. So

indeed speaks Adamnan: When for certain venial

& then excusable causes, against the innocent, or on account of a light fault. holy Columba was excommunicated

. And thence perhaps origin

took the little fable, by which to later Hibernian writers

it pleased to affirm, that to the Saint in punishment that peregrination

was imposed: which truly seems to be convinced of falsity.

For if, as Adamnan says, after the apparition

of Angels, & recognized innocence, the Synod

dared not to excommunicate him; in what way would it have decreed

such a penance to be imposed on him, by which the holy

man from itself they would repel? even though then it was in use among the Hibernians,

for some crimes a similar through whole life

peregrinations to impose, as S. Columba himself did

in Adamnan no. 21. And so to me more probable

appears, as at the beginning I was saying, the Saint, to turn aside

against him the stirred up envy, spontaneous exile chose;

perhaps by divine admonition, as Odonell says, & by holy

men's counsel, among whom can have been S. Molassius;

with divine providence thus disposing, that with greater

fruit the Christian faith, together with monastic life,

might be propagated.

THE MORE PROLIX LIFE

By the Author S. Adamnan the Abbot.

From the membranes of Augia divitis in Germany.

Columba Abbot, Apostle of the Scots & Picts (S.)

BHL Number: 1886

A. ADAMNAN FROM MS. & F. B.

PREFACE, DOUBLE.

[1] Of our blessed Patron, with Christ favoring, the Life

about to describe, the Brethren's a importunities

wishing to obey, Adamnan promises to write true things, though in uncultivated style, in the first place those about to read the same

I shall take care to admonish, that they apply faith

to things found; & weigh matters more than words,

which, as I estimate, uncultured & vile seem; & let them remember,

that the kingdom of God, not in eloquence's exuberance,

but in faith's florescence consists: & nor

on account of some Scottish, namely vile language, or names

anomalous, or of nations obscure, or of places

vocables (which, as I think, among other b external

nations' diverse languages grow vile) of useful & not

without divine help done events let them despise

the pronouncement. with very many things passed over for the sake of brevity. But also this we have thought should be admonished,

that about the man of blessed memory many things by zeal

of brevity, even of memory worthy, by us have been passed over;

& as few of very many, on account of avoiding

distaste of Readers, have been written c. And this,

as I judge, whoever shall read these things will perhaps note,

that the very least of the greatest among peoples by fame, of the same

blessed man divulged, may have dispersed, to the comparison

even of these few, which now briefly

to write we dispose. Hence after this first

little preface, of our Patron's vocation, in

the beginning of the second, with God helping, to intimate I shall begin.

[2] A man d there was of venerable life & blessed memory,

father & founder of Monasteries, Dignity of the name. with the Prophet Jonah

obtained a homonymous name: for although by a different

sound of three different languages, one however

& the same matter signifies this, which in Hebrew

is called Jonah, but Greekness calls Peristera, &

the Latin tongue calls Columba. Such & so great a

vocable, to a man of God to be without divine

providence imparted is believed: for also according to the Gospels'

faith, the Holy Spirit upon the only-begotten

of the eternal Father is shown to have descended in the form of that

little bird, which is called dove: whence often in

the sacrosanct books mystically to signify the Holy Spirit

is known. Accordingly the Saviour also in the Gospel

to His disciples commands, that of doves in the heart

pure inserted simplicity they should hold: dove

for it is a simple & innocent bird. By this vocable

therefore also a man simple & innocent should be called,

who in himself with dove-like morals to the Holy Spirit

that which in Proverbs is written; Better

is a good name than many riches. This therefore our

Patron not undeservedly, not only from the days

of infancy with this vocable, with God granting, was adorned

& properly enriched; but also with many cycles

of years premised, before the day of his nativity to a certain

soldier of Christ, with the Holy Spirit revealing, as

Prov. 22, 1 For a certain proselyte Briton, a holy

man, S. Patrick the Bishop's disciple, Mauctaneus

as from old to us handed down by experienced we hold

found. & S. Mocteus's prophecy about Columba. In the latest, he said, ages of the world,

through all the islands of the Ocean's provinces will be divulged

known, & the latest times of the world clearly he will illuminate.

Of mine & of his of two little monasteries

little fields, by the interval of one little hedge will be terminated:

merit. Of this therefore our Columba's Life describing,

in the first place in a brief text of speech, in as much as

I shall be able, briefly I shall comprehend, & before the reader's

eyes his holy conversation equally I shall set forth.

But also of his miracles succinctly some things, as if

for those reading avidly to be pre-tasted, I shall put; which yet

below, through three divided books, more fully will be explained:

of which the first, prophetic revelations;

but the second, Acts divided into three books, divine through him virtues effected;

the third, Angelic apparitions will contain,

& certain over the man of God of heavenly brightness

manifestations. Therefore let no one estimate me about this so praiseworthy

man, either to have lied, or as if certain

doubtful or uncertain to be writing; but those things which by greater

& faithful men, handed down by experienced,

by congruous relation narrating, & without any ambiguity

I am about to write let him know; & either from these things, which before

us inserted in pages we have been able to find, or from these

which by hearing from experienced certain faithful ancients,

without any doubt narrating, more diligently

inquiring, we have learned.

[3] Saint Columba therefore from noble was sprung

genitals, having a father f Fedilmitus, son

of Fergus; but his mother Ethnea by name, whose

father in Latin Son-of-the-ship can be said, Illustrious nativity of the Saint, & virtues. but in the Scottish

tongue Mac-nave. He in the second year after the Culedrehtine

sailed out. Who also from boyhood, Christian devoted to discipleship

& to studies of wisdom, the integrity of body &

purity of soul with God's gift guarding, although

placed on earth, to heavenly customs apt

he showed himself. For he was Angelic in aspect,

bright in speech, holy in work, the best in genius, great in counsel,

through XXXIV years an island soldier k he passed.

Not even an interval of one hour

was he able to pass, in which he did not apply himself either to prayer or reading,

or to writing, or even to some operation;

with fastings also & vigils with unwearied

labors, without any intermission, by day and night thus

occupied, that beyond human possibility of each one

the burden of special seemed of work. And among

these things to all dear, always showing a cheerful face,

with the holy Spirit's holy joy in his inmost was rejoiced

precordia.

NOTES F. B.

not to the Hibernians only, but

to foreign nations also he might communicate, especially to the English; to whom how

grateful were whatever writings, he had experienced in his books on holy places:

but this prevented by death he himself could not perfect, whence

it happened, that Venerable Bede the life, of S. Columba written by Adamnan,

did not know.

which also elsewhere Adamnan used as is established and others, in that

& earlier centuries, the witness Cangius in the Glossary. Wherefore

whoever, with "caraxata" & "caraxare" expunged, substituted "exarata" & "exarare," wished more than was fitting to be wise.

notes Colgan. About him among those Passed over my predecessors treated on 24

March; & for just causes deferred to 19 August, when perhaps

the truth of this prophecy can be illustrated. Meanwhile to have indicated suffices,

monasteries dedicated to each Saint & so near to each other

not to be found by Colgan in all Hibernia or Scotia: nor is hope that by me to be found

it can be. But why is it necessary? since about monasteries the Prophecy

does not treat; but about the little fields of the monasteries. What however prevents monasteries,

placed at a long interval from each other, to have fields neighboring?

Adamnan; about the rest of the progenitors and kinsmen, whom assigns

the Sanctilogium Genealogicum in Colgan, faith be with the author.

It helps however to weave in, what notes Ussher On the Origins of Brit. Eccless. p.

689. Fergus, father of Fedlimid, is not rightly thought to have been Fergus

son of Ercus, who to the Kings of Scotia gave origin. For Fergus, S.

Columba's grandfather, as from the Hibernian books of the Ballimotensian Sliguntine genealogies

we have learned, was son of Conall, son of Nellus Naigiallach: from which Conall,

but not from Conall his son, the elder brother by birth of Fergus, all

that tract of Ulster is thought to have received its name, which to Giraldus Cambrensis

(as it seems) Kenel-Cunilla; to us today Tirconela is called.

That his country was Hibernian, shows Ussher from his Ecclesiastical Office, in which thus is sung.

Happy Hibernia brought forth Columba,

Who from royal lineage was illustrious:

But by the grace of morals more he shone.

Leaving his dear country Hibernia,

Through Christ's grace he came to Scotia.

But so certain it is, that it should not be proved: but if it should, of little moment would these little verses more recently composed bring.

for Christ Monks, who to another island the faith of Christ about to announce

to barbarians or rude men went: but also all who having left their country

professed monastic life, as more often in this life's course one will be able

to advert: nay simply pilgrimage for monastic life is said,

shows Cangius in the Glossary.

LITTLE WARNING.

After the preface follow in the Augia divitis Ms.

all the titles of the chapters of the first book: perhaps not by the

first Author in that manner collected, but by some scribe:

& when he had to come back to writing them again for each Chapter;

soon of that labor he repented, &

before the second and third book he omitted them. We, since indeed

(as we are wont) the Acts' Chapters altogether otherwise are about

to divide; at the beginning of each book the titles & division

of chapters, as in the Ms. they are held, we shall refer,

& then in the margin of each Chapter the beginning

we shall assign. But, because often the title with the Chapter

so coheres, that without it this cannot be understood, whatever

necessarily for clearer understanding from them is to be repeated,

with these marks [ ] will be enclosed.

THE CHAPTER HEADINGS OF THE FIRST BOOK.

BOOK I

On the Prophetic Revelations.

CHAPTER I

Compendium of the miracles of S. Columba.

CHAPTER I.

[1] A man therefore a venerable, what kind of documents of virtues

he gave, in the beginnings of this little book,

according to our above premised little promise,

briefly are to be shown. The infestations

namely of diverse members suffering

men, S. Columba, in the name of the Lord Jesus Christ, by the virtue of prayers,

he healed; & of demons the hostile he one

man, demons, & innumerable against him warring crowds,

seen with corporeal eyes, & beginning mortifying

diseases upon his cenobial company to bring,

from this our island pushed back primary b, animals,

with God helping he repelled. The furious rage of beasts,

partly by mortification, partly by strong repulsion,

with Christ helping, he repressed. The swellings also

of waves, like mountains sometimes in a great

tempest rising up, he commands the winds & sea: with him quickly praying, were calmed

& humbled: & his ship, in which also

he himself by chance was sailing at that time, with tranquility made,

was brought to the port desired. In the region of the Picts

for some days remaining, returning thence

of the sea he raised a sail; & so with swift course his little ship

swimming out hastened, as if it had a favorable

wind. a stone by blessing he makes miraculous, At other times also, winds to sailors

contrary, into favorable with him praying were converted.

In the same above-mentioned region, a stone from

he blessed. Which stone, contrary to nature,

dipped in water as an apple floated on top.

This divine miracle before Brudeus d the King

& his household was done. In the same likewise

province, of a believing commoner the dead boy

he raised up, which is of greater miracle, & living

& unharmed to father & mother he assigned.

[2] At another time also, the same blessed man, a youth

Deacon, in Hibernia with Findbarrus e the holy

Bishop dwelling; is famous for several miracles. when for the sacrosanct

mysteries necessary was lacking wine, by the virtue of prayer,

pure water into true wine he turned. But

also a heavenly great brightness's light, both in the night's

darkness & in the day's light, upon him sometime, to some

of the Brethren, in diverse & separate times,

appeared poured out. Of the holy Angels also

sweet & most pleasant frequentations luminous he merited

to have. Of certain of the just the souls often

by Angels to the heights of heavens borne, with the Holy

Spirit revealing he saw: but also of reprobates others to

hell by demons snatched, often he beheld.

Of very many, still in mortal flesh living,

future generally he announced merits, of some

joyful, of others sad. Victory for Kings he obtains. And in war's terrifying

crashes, this from God by the virtue of prayers he obtained,

that some kings conquered, & other rulers were made

victors. This such privilege, not

only in this present life living, but also

after his transit from the flesh, as a certain victorious

most strong defender, by God of all the Saints'

Honorer was granted.

[3] Appearing to King Oswald Of this such honor, to the honorable man

from the Omnipotent heavenly conferred, also one we shall bring forth

example; which f to Oswald the ruler

Saxon, the day before he should fight against Cathon g of the Britons

the most strong King, was shown.

For when the same Oswald the King was in the gear

of war, having pitched camp on a certain day in his pavilion,

above a pillow sleeping, S. Columba

in vision he sees, in form coruscating angelic; whose

lofty tallness with his head clouds to touch seemed. Who

namely Blessed, his proper name to the King revealing,

in the midst of the camp standing, the same camp, except

shining garment was protecting; & these confirmatory words conferred,

the same indeed which the Lord to Joshua, before

the crossing of the Jordan, with Moses dead spoke,

saying; Be strong & act manfully: behold I will be with thee

&c. Saint therefore Columba, these to the King in

vision speaking, adds; victory over the enemy he promises. This following night from the camp

to war proceed: for in this turn to me the Lord

has granted, that the enemies be put to flight thine; & Cathon

thy enemy into the hands shall be delivered thine, &

after the war victor thou shalt return, & happily reign.

After these words awakened the King, with the Senate gathered

this vision he related; by which encouraged all,

the whole people promises themselves, after the return from

the war about to believe, & baptism to receive: for

up to that time the whole that Saxony of gentility &

ignorance's darkness was darkened, except the very

King Oswald, with twelve men; who with him,

among the Scots exiling, were baptized. What more?

The same following night, Oswald the King, just as in

vision he had been taught, from the camp to war, with quite

fewer army, against numerous thousands

advances: to whom by the Lord, just as to him promised

it was, happy & easy was granted victory: And with the King

slain Cathon, victor after the war returned,

afterwards of all Britain Emperor by God ordained

was. This h to me Adamnan narration, with happy outcome. my

Predecessor, our Abbot Falbeus, undoubtedly related,

who from the mouth himself of Oswald the King, to Segineus

the Abbot the same telling vision, to have heard he protested

was.

[4] But also this likewise should not be passed over seems,

that by the same blessed man through certain Scottish language

songs, [A hymn composed for his praise, those piously singing it from the danger of death frees.] of his praise & of his name commendation,

certain ones, though wicked of lay conversation

men & sanguinary, on that night on which the same

they had sung songs, from the hands of those, who that

same of the same Singers' house had surrounded,

were freed i; who through flames & swords & lances

unharmed escaped; & wondrously few

of them, who the same of the holy man commemorations,

as little weighing, sing were unwilling, in

that of rivals' onslaught alone perished. Of this miracle

witnesses, not two or three, according to law; but

even hundreds or even more, could be brought to bear.

Not only in one place, or time, this

same to have happened is proved; but also at diverse

places & times in Scotia & in Britain, by similar

both & manner & cause of liberation, to have been done,

without any ambiguity it has been explored. These things from the experienced

of each region, wherever the same thing

with similar miracle happened, undoubtedly we have learned.

But, that to the proposed we may return, among those miracles,

which the same man of the Lord in mortal flesh living

with God granting had perfected; from the years of youth,

he began also with the spirit of prophecy to have power, things to come

to foretell, to those present absent things to announce: because

although absent in body, yet present in spirit,

far things done he could foresee. For, according to Paul's

word, he who cleaves to the Lord is one spirit. Whence

also the same man of the Lord holy Columba, just as also

he himself to certain few Brethren, about the same matter sometimes

inquiring, did not deny; in some

speculations of daily grace the whole even world,

as if by one ray of the sun collected, with the bosom of mind

wondrously enlarged, manifested perceiving he beheld.

These things of the holy man here therefore have been related

are virtues, that the more avid reader briefly written down,

as if sweeter certain dishes may pre-taste:

which yet more fully in the three lower books, with the Lord

helping, will be narrated. Now to me not indecently

it seems, of the blessed man, although in preposterous order,

prophecies to speak forth, which about holy certain &

illustrious men, at diverse times he spoke.

NOTES F. B.

that the Saint then was in Iona, when this Chapter & double exordium

to the rest already written he prefixed, if the rest in Hibernia he wrote.

d Bridius, son

of Meilochon, Bede calls him, in whose ninth year Columba came to Britain.

He therefore began to reign according to Bede in the year 55. But since we against Bede

think, that the Saint two years earlier came to Britain; it is necessary that this

happened in the seventh year of the aforesaid King. At greater length about him treats Ussher

p. 692, where he refutes some errors.

is called: about him treats Colgan 18 March, & thinks that he is the same as S.

Fridianus or Frigidianus Bishop of Lucca. But my predecessors, on the same day

among Those Passed-Over, do not at all hesitate to distinguish them, which more fully

to be disputed I leave to 10 September or 18 November. The same Colgan in Note 2

on the first Life, says, that S. Columba had two Finnianos

as masters; one, about whom we have just treated; the other, who is surnamed

of Cluain-Eraird or of Clunard, whose life he gave 23 February.

f This

victory more fully described see in Alford's Annals at the year 635,

& in Bede book 3 ch. 1 & 2, who ascribe it to the virtue of the holy Cross:

but one miracle does not oppose another, & in this place

(lest anyone object silence about the Cross) what lay hidden from others, is narrated;

what was public & most known to all, is omitted.

h This

victory came to Oswald in the year 635, not many years before or after Adamnan's

birth; after the death of S. Columba in year 38; when Falbeus (who according

to the four Masters died in the year 677) in age was flourishing: Segineus indeed was Abbot,

when King Oswald, from the Hyensian island, Masters of the faith, who

would instruct the Northumbrians demanded; & Aidan Bishop the Hyensian

Monk obtained. To whom departing to England perhaps the Abbot Segineus,

with his companion & successor Falbeus, may have separated; that King Oswald,

whom the faith taught he himself or

his predecessor had baptized, victory so distinguished, & a new kingdom

he might congratulate: & on that occasion this miracle of S. Columba to Oswald

Segineus may have narrated. Indeed that the most pious King, often with Monks

Hyensian, from whom of the Christian faith the beginnings he had learned, familiarly

about sacred matters conferred, doubt cannot be.

CHAPTER II.

Two more illustrious prophecies, absent things revealed.

CHAP. II

[5] Saint Fintenus a, who afterwards through all

the Scots' Churches very recognizable was held,

from boyish age the integrity of flesh & soul, Fintenus the youth pious,

with God helping guarding, to the studies of daily wisdom devoted,

this purpose in the years of youth keeping

in his heart he had, that our S. Columba,

leaving Hibernia, on pilgrimage he should approach. With the same

burning desire he goes to a certain elder his

friend, in his nation most prudent and venerable

Cleric, who in Scottish was called Columb-crag

b, that from him, as prudent, some advice he might hear

. To whom when his thoughts he denuded, this

from him response he received; Your, as I estimate, by God

inspired & devout desire, who can prohibit,

that to holy Columba you should not sail?

At the same hour by chance two arrive Monks

of S. Columba, who about their journey being interrogated;

Lately, they say, from Britain rowing, today from the Oakwood

of Calgachus c we have come. Safe is, says

Columb-crag, your Columba the holy Father? The Monk wishing to become his approaches his successor: Who

very tearful, with great they said grief, Truly

safe is our that Patron, who in these days lately

to Christ has migrated. Which heard Finten,

& Columba, & all who there were, with prostrated

on the ground faces, bitterly wept. Fintenus

consequently inquires saying; Whom after himself

successor did he leave? Baithenum, they say, his

alumnus. With all clamoring, Worthy & due;

Columba to Finten said, What to these things,

Fintene, will you do? Who responding says; If the Lord

shall permit, to Baitheneus a holy & wise man

I shall sail, & if he receive me, him as Abbot

I shall have. Then thereafter the above-mentioned Columba

having kissed, & to him saying farewell, navigation

he prepares; & without any delay sailing across, to Iona

came the island. And not yet, up to that time,

was the name of him in those places known: whence even at first,

as a certain unknown guest, hospitably

he was received.

[6] On another day a messenger to Baithenum he sent, his

speech face to face wishing to have. Who,

as he was affable & to pilgrims welcoming, orders to him

to be brought. Who immediately brought, first (as was fitting)

with bent knees on the ground he prostrated himself; & ordered

by the holy Elder, he rises; & sitting, is interrogated

by Baithenum still unknowing, about race & province,

& name & manner of life, & for what cause he had undertaken

the labor of sailing? Who thus interrogated,

all things in order narrating, that he be received, humbly

asks. To whom the holy Elder, with these things from the guest

heard, & at the same time knowing this to be the man,

about whom long ago sometimes S. Columba prophetically

vaticinated; Thanks, he said, to my God to give

I should indeed at your arrival, son; but this undoubtedly

know, that our Monk you shall not be. This

hearing the guest, very saddened, begins; Perhaps

I unworthy, of you do not deserve to be a Monk? The Elder

consequently says: Not because, as you say, unworthy

you would be, from which the Saint's prophecy about himself understanding, this I said; but although I would have preferred, you

with me to retain, the command however of S. Columba

my predecessor to profane I cannot, through whom the Spirit

holy about you prophesied. For on another day,

to me alone separately thus with prophetic mouth, among

other things he said: These my, O Baithenee, more intently you should

hear words: For immediately after my, from

this world to Christ, expected & much desired

transit, a certain from Scotia Brother, who

now well in his youth with good morals ruling his age

with the studies of sacred reading is sufficiently imbued, by name Fintenus

[of the race d Moc cu moje, whose father is called Tailchanus

]; to you, I say, coming, humbly

will ask, that him receiving among the rest

of the Monks you number: but this to him in God's foreknowledge

has not been predestined, to be a future Abbot, that he should become any Abbot's

Monk; but that of Monks Abbot &

leader of souls, to the heavenly kingdom long ago elected by

God he is. You will not therefore this remembered man, in

these our with you to retain islands, lest also God's will

you seem to oppose: but, these to him intimating words,

to Scotia in peace send back, that in the Leinster

regions near the sea borders a monastery he may construct;

& there of Christ's sheep feeding the flock, innumerable

souls to the heavenly homeland he may lead. These things hearing

the holy junior, to Christ, with tears pouring forth, gives

thanks, saying; According to S. Columba's prophecy

let it be to me, & wondrous foreknowledge. With these days finally

the words of the Saints obeying, & from

Baithenum receiving blessing, in peace to

Scotia he sailed across. to Hibernia he returns. These things to me with someone narrating

e, son of Ernanus, of the race Mocu-Niethcorb,

undoubtedly I have learned; who all the above-mentioned

words, from the mouth of S. Fintenus, son of Tailchanus,

to have heard testified, his Monk.

III.

[7] At another time the blessed man, in the inland

part of Hibernia, a monastery, which in Scottish is called

Dair-mag f, with divine nod founding, for some

months staying; in the Monastery of the Field of oak honorably is received. it pleased his mind to visit the Brethren, who

in the g Clonensian S. Ceran's h cenobium were dwelling.

And having heard of his approach, all from every side from little fields

of the monastery neighboring, with those who there were found

gathered, with all alacrity their

Abbot following Alitherum i, to S. Columba

as to an Angel of the Lord meeting going out the rampart of the monastery,

with one accord proceed: & with bowed to

the ground faces upon seeing him, with all reverence

by them is kissed; & with hymns & praises resounding,

honorably to the church they lead; & a certain

of woods pyramid k about the Saint walking

making, by four men equally walking

they caused to be supported; lest namely the holy

elder Columba, by the same of the Brethren multitude

press, be annoyed.

[8] At the same hour a certain very despicable, in face &

habit, household boy, & not yet to the elders pleasing, He prophesies about S. Erneneus,

behind as much as he could hiding himself; approached;

that namely his amphibalus's l fringe, with which

the Blessed One was clothed, secretly, & (if it could be done) himself

unknowing & not feeling he might touch. But this however

from the Saint did not lie hidden: for what with corporeal

eyes done behind him to behold he could not, with spiritual

he looked back. Whence suddenly he stopped, & behind himself extending

his hand, the neck of the boy he holds; & him

dragging, before his face he placed. With all those

who there were standing around, saying; Dismiss, why

this unhappy & junior do you retain boy? The Saint

on the contrary, these from pure breast words brings forth

prophetic; Let go, Brethren, let go now. To the boy

indeed trembling he says; O son, open your mouth, & put forth

your tongue. Then ordered the boy, with great trembling

opening his mouth, put forth his tongue; which the Saint, holy

extending his hand; diligently blessing, thus

prophetically speaks, saying; This boy, although

to you now contemptible & very vile may seem, no one

however on that account should despise him: for from this hour,

not only to you he will not displease, but greatly will please,

& with good morals & soul virtues little by little

from day to day will grow: in wisdom also &

prudence more & more in him from this day will be increased,

& in this your congregation great will be his future

profit: his tongue also with salutary both doctrine

& eloquence by God will be gifted. This was

Churches famous & most well-known: later most celebrated through all Scotia; who

all these above-written words to Segineus the Abbot about himself

prophesied had narrated, with my predecessor Falbeus intently

listening, who also himself with Segineus present

was, by whose revelation also I myself have known these

same things, which I have narrated. But also many other things, on the same

days on which in the Clonensian cenobium the Saint was a guest,

he revealed prophesying by the holy Spirit; this

is n, about that which after many days, on account of the diversity

of the Paschal feast, arose between the Churches of Scotia

to him manifested, by which certain within the same

cenobium's enclosure by Angels at that time were frequented

places.

IV.

[9] At another time, when in Iona island, on a day of crashing

tempest & intolerable magnitude of waves, about the coming of Cainechus, calmly on a tempestuous day having used [the sea;]

sitting in the house the Saint, & to the Brethren commanding

he said; Prepare quickly the lodging, & water

for washing the guests' feet draw forth; some

of the Brethren themselves consequently, Who, said, on this day,

very windy & exceedingly dangerous, although a short strait,

prosperously can sail across? Which heard,

the Saint thus speaks; To a certain holy & elect man,

who to us before evening will arrive, the Omnipotent

tranquility however much in tempest

has given. And behold on the same day for some time awaited

the Saint's prophecy arrived. Whom the Saint with

the Brethren met to come, & by him honorably &

hospitally he was received. But those sailors, who with

Cainechus were, interrogated by the Brethren about the quality

of the navigation; so reported, just as S. Columba

before about the tempest & tranquility equally, with God

granting, in the same sea & in the same hours with wondrous division

had foretold; & the tempest from afar seen not to have felt, they professed.

[10] On another day likewise S. Columba, in his proper

mother church, about Columbanus in the sea endangered; suddenly into this smiling burst out

voice, saying; Columbanus p son of Beognai, to us

beginning to sail, now in the wavy whirlpool's

Brecanus's q tides greatly is endangered; & both to

heaven, in the prow sitting, his palms he lifts; the turbulent

also & so formidable sea he blesses: whom

however the Lord so terrifies, not that the ship by shipwreck,

in which he himself sits, & by waves be overwhelmed; but rather to

praying more intently he be roused, that to us, with God propitious,

after the danger forded he may arrive.

*

VI.

At another time also, about Cormacus r, grandson

of Lethanus, a man indeed holy, who not less than three

times the desert in s the Ocean laboriously sought, nor

yet found; about Cormacus, the end of his navigation not about to attain; S. Columba thus prophesying said;

Today again Cormac, the desert desiring to find,

begins to sail from that region, which beyond Moda

t the river situated v, Eirros-Domnonn is called:

nor yet even this time what he seeks will he find; &

not on account of any other fault of his, except that of some religious

Abbot's Monk, with him not permitting,

he received.

VII.

with two elapsed years (at which time

the blessed man from Scotia for pilgrimage first sailed forth)

on a certain day, that is, at the same hour, in which in

Scotia was joined the war, which in Scottish is called

Monamoire x; the same man of God, before Conall

y the King son of Comgill in Britain living,

through all narrated, both about the war joined, &

also about those Kings, to whom the Lord from enemies

victory granted; whose proper names

z, Ainmerius son of Setnus, & two sons of Maic-Erca, Donallus & Fergus. But also about the King of the Cruithni

α, who Echodius-Laib was called, how

conquered sitting in a chariot he escaped; similarly

the Saint prophesied. *

VIII.

At another time, that is,

after many from the above-mentioned war years' passing, & Aidan the King's bloody victory;

when was the holy man in Iona island; suddenly

he says to his minister Diermitius; The bell

β strike. By whose sound the Brethren incited to the church,

with the holy Prelate himself going before, swiftly run.

To whom there with bent knees he begins; Now intently

for this people & Aidan γ the King the Lord let us pray:

for at this hour they have entered war. And after a small

interval going out of the oratory, looking into

heaven, he says; Now the barbarians are put to flight;

& to Aidan, though unhappy, yet granted victory

is. But also about the number from the army of Aidan of those slain,

three hundred & three men, the blessed man

prophetically narrated.

IX.

[12] At another time before the above-mentioned war,

the Saint asks Aidan the King about the successor of the kingdom.

With him responding that he does not know, about the future successor of that King, who would be of his three

sons going to reign, Arthurius, or Eochodius

Find, or Domangarthus; the Saint consequently this

speaks in this manner; None of these three will be ruler;

for in wars they will fall to be killed by enemies. But

now, if other younger you have, to me let them come; &

whomever of them the Lord shall choose as King, suddenly upon

my will rush into my lap. Whom called according to

the Saint's word, Eochodius Buidhe coming, in

his bosom rested: & immediately the Saint him kissing

blessed, & to the father said; This is the surviving one,

& a King after you will reign, & his sons after him

will reign. So all afterwards in their times fully

were fulfilled. For Arthurius & Eochodius

Find, with no long after time interval, of the Miatians

in the above-mentioned war were slain. Domangarthus

but in Saxony δ in a war slaughter, was killed,

ε but Eochodius Buidhe after his father

into the kingdom succeeded.

NOTES F. B.

The mother of this S. Fintenus was of the stock of Maine or Manius, son of Niellus

great King of Hibernia, which stock Maccamaine, that is progeny of Manius

was called. I think on similar matters, which from time to time occur, I should not dwell: for if such Saints have obtained public cult in the Church,

more conveniently at their natal days will be explained; if not, to History

illustrate or confirm will little contribute, mostly slight,

conjectures.

Colgan, is venerated in the Tengamensian church 19 July, over which he presided with

thirty monks; & he cites the Martyrologies Tamlactense & Dungallense.

i Alitherus the Abbot

according to the Four-Masters, writers of Hibernian Annals, presided over

the monastery of Cluain-mucnois, from the year 589 to the year 595: & so not so

did S. Columba thirty-four years stay in Britain, but

from time to time he revisited Hibernia.

k In

that manner, in which we use the umbrella or baldachin in Processions,

for the cause of veneration toward the Blessed Sacrament, & to ward off the crowd,

rain, & the sun's heat.

truly such he was; Colgan however cannot sufficiently divine, whether he is the one

who 4 June, or rather another who 18 August is venerated according to the Martyrology

Tamlactense. Sigineus moreover, was Abbot Hyensian, when S.

Aidan the Bishop in year 2 of S. Oswald the King, of Christ 635, was destined

into Britain, by the testimony of Bede book 3 ch. 5: & is thought to have died in year 651:

is venerated according to the Tamlactense Martyrology 12 August.

p Columbanus here, elsewhere Colmanellus is called. About him about to treat Colgan was on 26 September. Him in this place approach, if more you desire.

q This Charybdis, in Hibernian Coire Brekain called,

in the jaws of the Ocean, between Ulster & Scotia of Albion, where

that whirlpool sea into the gulf of Loch-Feabhuil with great impetus flows in.

r S. Cormacus the Abbot of Dormagh, 21 June is venerated, according to the Tamlactense Martyrology & others.

s The desert in the ocean to seek I understand him, who some uncultivated island & apt for solitude inquires.

t A river of Connacht celebrated, commonly Muaidh, by us in Latin Moadus or Muadus called.

v A region of Western Connacht, commonly Irros-Chlann-Domnann called. Cirros has the Windbergensis Ms.

x The battle, so called from the place in which it was joined, which in Hibernian by the testimony of Colgan is called Moin mor de Dore-Lothuir, in the borders of northern Ulster. Happened according to Ussher & us in year 563.

y Others Congallum or Convallum name. His piety in many ways describes Hector Boece on the affairs of the Scots fol. 166 no. 40.

z Donallus & Fergus or Fergussius in Hibernia, or rather Midia, reigned in the year 565: but are called sons of Mac Erca, that

is, Grandsons of Erca, because their father Murchertacus was the son of Erca;

Ainmireus moreover, son of Setnae, the kingdom of three years in the following year 566,

with the two prior dead, inchoated. Because however he is first named

among those, to whom the Lord granted victory, although not yet King was he

of Midia, who were commonly called Kings of Hibernia; I suspect that he then

was King of Ulster, in whose borders the war was waged, with Kings of Midia

bringing him help. See what was said at the Acts of S. Patrick 17

March prelim. comm. no. 34 & 36, & Colgan on this place, if

more you desire.

α This King

of the Cruithnians the Picts Colgan interprets: but Brudius then

ruled the Picts. It is necessary therefore that this was a petty king of some city

or tract in or around Ulster, of those who in the following chapter lit. X Cruthinii

are called, & took race from the Picts. The rest about this battle &

these Kings inquires & disputes Colgan, in him read if you wish.

β The bell, in Belgic also Klocke. See Cangius. About Diermitius however see below no. 14.

γ This of Aidan the King

of the Scots of Albion victory, when it has been related, diverse of various

is the opinion. Colgan adheres to Ussher, who p. 709 thinks the battle

this was that of Leitredense, in the year DXC joined, according to the Ultonian Annals. But why it is called of the Miatians

by Adamnan, nowhere set forth the Hibernian writers, & I leave

to be divined. Perhaps it was not in that battle conquered the King of the Saxons

Western, as Ussher and others seem to think; but rebellious

some barbarians, who similar name to themselves had assumed. Indeed it seems

Adamnan in the following number, the war of the Miatians from the Saxon war distinguishes.

δ Perhaps

in the sixth year after the death of S. Columba, of Christ 603, when King Aidan, against

Ædhilfridum King of the Northumbrians leading an army, by him was conquered

& put to flight, as narrates Bede book 1 ch. 34.

ε Aidan the King died in the year 2 after the battle of Deghsastan, almost in his eightieth year of age. Yet not immediately did him succeed his son Eochodius-Buidhe, to others Eugenius, but

after the brief rule of Kenneti-ker, son of Conal, as they have in their

Scoto-Chronicle Frondonus and George Buchanan, & from them Ussher.

CHAPTER III.

About Kings he prophesies, absent things narrates, hidden sins reveals S. Columba.

XI.

[13] Domnallus a, son of Aidus, still a boy to

S. Columba in Dorso-Cete b by his nurses

was brought: whom looking upon he inquires, saying;

Whose son is this, whom you have brought? With them responding, He foretells that Domnallus will reign happily for a long time.

This is Domnallus, son of Aidus, who

to you for this reason has been led, that he may return by your blessing

enriched. Whom when the Saint had blessed, immediately

he said; This one, & above all his brothers will be surviving, &

will he be delivered, but with placid death in old age, & within

his house, before a crowd of familiar friends,

upon his bed will he die. Which all things, according to

the blessed man's vaticination, about him truly were fulfilled

. At the same time the Saint & in the same place, to

Scandlanum c, son of Colmanus, with Aidus d the King

in chains retained, to visit him desiring, he proceeded:

& him when he had blessed, comforting, he said; Son,

do not be sad, but rather rejoice & be comforted:

For Aidus the King, with whom bound you are, from this

world will precede you; & after some times of exile,

for thirty years in your nation as King about to reign you are: again

from the kingdom you will be put to flight; & for some days you will exile:

after which by the people reinvited, for three reigns brief

times you will reign. Which all, according to the vaticination

of the Saint, fully were accomplished e. For after

thirty years from the kingdom expelled, for some he exiled

space of time: but after by the people reinvited,

not as he thought for three years, but for three reigned

months, after which immediately he died.

XII.

[14] At another time, through a rough & rocky region

making a journey, which is called Artdamuirchol f,

& his companions hearing, Laisranum g indeed son

of Feradachus, & Dermitius the minister, about the two

above h mentioned Kings [who were called grandsons of Muredachus

i, Baitanus son of Mac-Erce &

Fochodius son of Domnail] on the way to talk; The death of two Kings absent he announces. these

to them words he brings forth: O sons, why vainly about

these things thus do you confabulate? For those two Kings, about

whom now you talk, lately by enemies beheaded

have perished. On this also day some from

Scotia k coming sailors, these same to you about

those will indicate Kings. Which of the venerable man vaticination

on the same day from Hibernia sailors, to the place,

which is called Muirbolc of paradise l arriving, the above-written

his two companions, but in the same ship with

the Saint sailing, about the same slain Kings

fulfilled, related.

XIII.

XIV.

[15] Oengussius m, son of Aidus Commani from

his homeland with two other brothers put to flight, to the Saint

in Britain peregrinating an exile came. foretells Engussius then exiling, afterwards happily to reign; To whom

blessing, these about him prophesying from holy he brings forth

from breast words: This youth, with his other dying

brothers, surviving remaining, much will reign in his country

of enemies: but with placid death an old man among friends

will die. Which all, according to the Saint's word, fully

are accomplished. This is Oengussius, whose surname

Bronbachal. At another time, when the blessed man

in Scotia for some days was staying, to the above-mentioned Aidus n Slane, son of Diermitius the King

to him coming, thus prophetically speaking, he says: Aidus the half part of the kingdom will lose,

You must beware, son, lest from God of all Hibernia's

prerogative of monarchy predestined,

through parricidal sin, you lose: for if at some time

it you commit, not the whole father's Kingdom, but

some part of it, in your nation for a brief time you will enjoy.

Which words of the Saint so are accomplished, according

to his vaticination: for after Suibneus, son

of Columbanus, by guile by him killed, not more (as

is said) than four years & three months, of the kingdom

granted he possessed part.

XV.

XVI.

[16] At another time [King Rodericus son

of Tothail o, who in the Rock of Cloithe p reigned] as

was of the holy man a friend, some to him secret through

Lugbeus Moccumin q embassy he sent, wishing to know

if by enemies he was to be killed, Rodericus placidly about to die; or not? But

truly Lugbeus, by the Saint interrogated about the same king,

& kingdom, & people; & responding as if having taken pity,

says: Why about him do you inquire wretched, who at what

hour by enemies is killed by no means to know can?

The Saint then thereafter speaks: Never into the hands

will he be delivered of enemies: but in his own upon his little featherbed

r will he die in house. Which of the Saint about the King

Rodericus vaticination fully was accomplished: for,

according to his word, in his house with placid death he died.

* At another time two certain commoners, to the Saint,

in Iona staying island, the imminent death of one, come: of whom

one Meldanus by name, about his son, who present

was, the Saint interrogates, what to him would be future? To whom

the Saint thus speaks: Is not Sabbath day today

? Your son on the sixth day in the end will die of the week;

& on the eighth day, that is on Sabbath, here will be buried.

The other in turn commoner, by name Glasdereus, & he about

his son, the other's long life: whom there with himself had nonetheless

interrogating, such of the Saint hears response; Your son

Ernanus will see his grandsons, & on this island

will be buried. Which all, according to the word of the Saint,

in their times fully were fulfilled.

XVII.

XVIII.

[17] At another time the above-mentioned Colgius

s son of Aidus Draigniche, sprung from the grandsons of Fiechrach

with himself in Iona staying island, knowing the hidden sin of the mother, orders her to be warned by the son:

the Saint about his mother interrogates; whether she was religious,

or not. To whom he himself saying, says; Well-mannered &

of good fame my mother I have known. The Saint then thus

prophetically speaks; Soon with God willing to Scotia

having gone forth, your mother more diligently about a certain her great

sin interrogate hidden, which she is willing to confess to none

of men. Who hearing these things obediently,

to Hibernia migrated. Accordingly the mother by him studiously

interrogated, although first denying, yet

her sin confessed; according to the Saint's indication

doing penance, was healed; & about it

that to the Saint was manifest, greatly wondered. Colgius

then to the Saint returned, for some days with

him staying, about the end of his time interrogating,

this from the Saint he hears response; to the other the sign of death he gives. In your which you love

country, Primarius of some church for many years will you be

: & if perhaps at some time you see your cupbearer,

at supper of friends playing, & a drinking-cup t

in a circle around the neck twisting, know that you in

man prophecy thus through all is accomplished, just as

about Colgius it had been prophesied. The blessed man

of the race Mocuruntir, To one about to sail he foretells a companion to be found, Legate to Scotia to go forth

on a certain day commanded. Who of the man of God obeying

the order, navigation prepares hasty, & one to him

he is lacking sailor before the Saint he complains. The Saint

these consequently to the same responding, from sacred breast brings forth

words, saying; A sailor whom to you yet

not has come you say, now to find I cannot: go

in peace; until to Hibernia you arrive, prosperous

& favorable you will have breaths: & a certain meeting

you will see a man from afar to occur, who

first before others your ship's prow will hold in

Scotia: he will be a companion of the journey for some in Hibernia

days; & you thence returning to us even

will accompany; a man by God elected, who in this my monastery

through all the remaining time well will dwell.

What more? Trenanus receiving from the Saint

blessing, with full sails through all crossed

seas: & behold to the little ship approaching to the port

Laisranus x Mocumoie more swift occurs, & holds

the prow: the sailors recognize him to be, about whom

the Saint had foretold.

XIX.

[18] On a certain day, when the venerable man in Iona

was staying island, a certain brother Berachus y

by name, to Ethica z proposing the island to sail,

to the Saint in the morning approaching, asks to be blessed by him. to one about to meet a whale,

Whom the Saint having beheld, said; O son, today

more intently beware, lest Ethica with course to land

directed through the wider try to cross sea, but

rather going around the smaller along sail islands;

lest namely by some monstrous terrified prodigy,

scarcely thence you can escape. Who from the Saint having received

blessing departed; & boarding the ship the Saint's

word as if disregarding crosses. Greater

accordingly of the Ethican passing the spaces of sea, he himself & those who

there were sailors, see; & behold a whale of wondrous &

immense magnitude, itself like a mountain raising, mouth

opens wide, exceedingly toothed, floating on the surface. Then

accordingly the rowers, with the sail lowered very terrified,

backward returned, that arisen from the beastly motion fluctuation

with difficulty to escape they could: & the Saint's word

prophetic recognizing, they wondered.

On the same also day the Saint to Baithenum, α to the above

mentioned island about to sail, likewise to Baithenum; in the morning about the same

intimated whale; saying, This past middle of the night,

& between Iona & Ethica island will itself today on the surface

raise of the sea: to whom Baitheneus responding,

says: I & that beast under God's power are.

The Saint; Go, he says, in peace: your faith in Christ

will defend you from this danger. Baitheneus then

thereafter from the Saint blessing received, from the port sails out:

& with not small spaces of the deep crossed, he himself &

his companions see the whale: & with all terrified, he

alone the sea & whale with both hands raised

blesses fearlessly: & in the same moment the beast

in a great wave plunging, never thereafter

to them appeared.

XX.

[19] At another time a certain Baitanus, β of race,

grandson of Niath Talaiarc, asked to be blessed by the Saint, with

the rest in the sea a desert about to seek. To whom saying farewell

the Saint, this about him prophetic brought forth word. to Baitanus the place of burial,

This man, who to seek in the ocean

in that place will be buried, where the woman sheep across his sepulcher

will drive. The same therefore Baitanus, after long

through windy circuits seas, with the desert not found

to his homeland returned, for many there years of a certain

little cell lord γ remained, which in Scottish

Lath-reginden is called: & on the same days happened,

on which after some he died in the Oakwood of Calcagi,

that, on account of an incursion of hostility, the neighboring to

the same place's church little folk with women &

little ones fled; whence happened, that on a certain day

man's sepulcher recently buried sheep was driving.

And one of these, who had seen, men, a holy Priest,

said; Now the prophecy of S. Columba is fulfilled, many

before divulged years. Who indeed the above-mentioned

Presbyter, there about Baitanus narrating reported,

Mailodranus δ by name, soldier of Christ, of race

Mocurin.

XXI.

[20] At another time the Saint to Hinbina ε

island came, & on the same commanded day, that even

to Penitents ζ some of food consolation be granted.

There was then there among Penitents a certain Nemanus,

son of Cathur; to Nemanus the crime about to be committed by him. who by the Saint ordered, refused the offered

consolation to receive: whom the Saint with these

addresses words; O Nemane, by me & Baitheneus granted

do you not receive any of refreshment indulgence?

there will be a time, when with thieves stolen meat

in the wood you will eat of a mare. The same therefore

afterwards to the world returned, in a forest with thieves such

eating meat, according to the word of the Saint, from a gridiron

η taken wooden, was found.

XXII.

[21] At another time the Brethren in the dead of night

raises the Saint, The absent parricide & unknown's coming foreknowing, to whom in the church gathered

he says: Now the Lord more intently let us pray; for

at this hour some unheard in the world sin

is perpetrated, for which is very to be feared judicial

vengeance. About which sin on the morrow to some

few inquiring he intimated, saying;

After a few months, with Lugaidus θ not knowing, the unhappy

that little man to Iona will come island.

On another therefore day the Saint to Diermitium, with some

months interposed, commanding speaks; Rise

quickly: behold Lugaidus approaches: & say to him, that

the wretched one, whom with him in the ship he has, to Mulea

ι he should drive out the island, lest of this island the turf he tread on.

Who the Saint's precept obeys; to the sea he proceeds,

& to Lugaidus approaching all of the Saint follows up

about the unhappy man words. Which heard that unhappy one

swore, never himself food with others to receive,

unless first the Saint he should see Columba & him

he address. Which the unhappy one's words Diermitius,

to the Saint returned, related. Which heard the Saint

to the port proceeded; & to Baitheneus, with brought forth

of sacred Scripture testimonies suggesting, foretells, with penance neglected, to be damned. that of the wretched one

penance be received, the Saint consequently says:

O Baithenee, this man fratricide in the manner

perpetrated of Cain, & with his mother committed adultery.

Then thereafter the wretched one on the shore with bent knees, the laws

of penance to fulfill himself promised, according to the Saint's

judgment. To whom the Saint says; If for twelve years

among the Britons, with weeping & tears penance

doing, nor to Scotia until death returned

you shall be, perhaps God will pardon your sin. These things saying

the Saint, to his own turned, says; This man son

he is of perdition, who which he promised penance

will not fulfill: but soon to Scotia he will return,

& there in a short time by enemies to be killed will perish.

Which all, according to the Saint's prophecy, thus

happened. For the wretched one on the same days to Hibernia

returned, in the region which is called Lea κ, into hands

falling of enemies, was slaughtered. He of the grandsons

of Turtrei λ was.

NOTES F. B.

his father King of Hibernia, in year 642, according to Ussher in the Chronological index;

in year 639 indeed, according to the Four-Masters: who add, that he died

in Ardfothadh of the region of Tir-Aodha, after the palm of penance. For a whole

year in his lethal infirmity, on every Lord's day

with the communion of the body of Christ refreshed, he died. About these things faith be with the Authors.

& is of the Dorense diocese, in the region of Ulster Kiennachta commonly called, in

which about the year 586, says Colgan, were held the celebrated of the kingdom

Assemblies, which are called Druymcettensia, in which were present S. Columba,

Aidus son of Ainmireus King of Hibernia, & Aidan son of Gauran King

of the Scots of Albion, with many Princes of the kingdom.

d

Aidus, son of Anmireus, son of Sedhna, after he had reigned 27 years,

fell in the battle of Dunbolg in Leinster, through Brandubius King of Leinster

killed in year 594. Thus the Four-Masters.

e Fulfilled

to have been, no other, that I know, Historian has narrated. Sufficient however

is the authority of Adamnan, who to the thing done was nearest in age: since, as

I said, Aidus son of Anmirius in year 594 died: from which time thirty years

of his Principate must have inchoated Scandlanus, Prince of Ossoria;

& so to Adamnan's, who in the seventh century flourished, almost having touched the times.

f Difficult

now to find, what place this was, or in what region it was, if however

each King's death to the year 563 or beyond to refer it is allowed with

the Four-Masters, I would not doubt to assert, this place in the regions of the Picts

was, about which Bede book 3 ch. 4, by arduous & horrid mountain ridges from the Southern are sequestered regions &c.

g Was Laisranus Abbot

Hyensian, dead in year 601, according to the Four-Masters. To be venerated him asserts

Colgan 16 September, according to the Tamlactense Martyrology & others. Diermitii however

are venerated various among the Hibernian Martyrologists, especially 6 & 15

January, & 2 August. Whether however on some of these days is venerated this, about

whom here is treated, & often through the course of these Acts is made mention (inasmuch as

one of the primary disciples, in whose bosom the Saint expired) not

does Colgan dare to determine, much less I.

the place of these abundantly was supplied by the words of the title, enclosed in parenthesis, without

which the history could not be understood. But who was that Oëngussius, son of Aidus Commani? Colgan thinks should be read, of Colmanus: & thinks

him to be, about whom the Four Masters in year 616 thus say; Ægussius, son

of Colmanus the Great, Prince of the Southern Onellians, that is Prince or King

of Media, died. But who is called son of Colmanus, must be understood Grandson. Whence indeed the surname Bromba-chal he received, is left to be divined.

from year 594; & 596, when Suibneus his kinsman he had killed,

part of the kingdom to have lost, with Colmanus Rimiedo reigning with him: who, as say

the Four Masters, in year 600 both fell. But what is added, that after he reigned for six years, of Aidus Slane to be understood alone could be: since Colmanus did not more than four reigned.

p About the Rock of Cloithe or Alcluith, see what was said in the prelim. Comment. §. 2 at the Acts of S. Patrick 17 March, for it is of the same Saint's country.

q Lugbeus Moc-Cumin, whose brother seems to have been Lugneus Mocumin, about whom below no. 54; perhaps from the kinship of S. Brigid or of Maconius King of Hibernia. See Colgan.

r Plumatiuncula, a little bed full of feathers or pillow: diminutive from plumacium. See Cangius.

s What in parentheses I have included, from the title are taken. About this Colgius or Colganus, thinks himself to have treated 20 February Colgan, & on the same day about him he treated, & thinks that to the church of kill-Colgan the name from him was left. We about him then treated among those Passed-Over, he is called in the title of the chapter Colgius son of Cellaich.

t Hauritorium, an instrument of drawing, or rather of drinking.

u About this Trenanus treated Colgan 23 March.

x Among various Laisranos of the same name, asks Colgan, about whom here is treated, nor is he able sufficiently to define.

y About this Berachus, as a Saint, thinks himself to have treated Colgan 5 February.

z Ethica island, which book 3 is called by Adamnan Terra-Ethica, toward

the East Northern with respect to the Hyensian Island placed, with a distinguished

monastery of Campo-lunge & many others adorned, perhaps the same is,

which commonly is called Heth-land, in Latin Hethlandia by George Buchanan in the description of Scotia p. 39, sixty miles long, & hence sometimes called Continent.

α Baitheneus on this same day is venerated. See his Life below.

β Colgan asks, who is this Baitanus among several homonyms (for the name of the race distinctive is omitted) approach him, if a conjecture you desire.

γ Lord of the Cellula, either because alone he inhabited, or because of few Monks he was Prior. But the cellula Rath-reginden (as should be read thinks Colgan) is of the Derense Diocese, according to the same Colgan's opinion.

δ Others read Moel-Odhranus: whether, & when he is venerated, inquires Colgan, nothing certain affirming. Christi Soldier, that is a Monk, to have been is understood.

ε It is certain to Colgan, that Hinbina was one of the Hebrides, although now no island of such name exists: in time indeed the name passed into another.

ζ Penitents understand,

who after a grave sin into some monastery for a time themselves

had withdrawn, with greater than the rest austerity macerating themselves.

η Taken from a gridiron wooden, on which over coals the meat they had placed, because iron they did not have at hand.

θ Thinks Colgan this to be Lugaidus of Tir Dachroebh, about whom treat the Hibernian Martyrologies 31 January.

ι Mulea, an island one of the Hebrides, now Mula.

κ Is the Region of northern Ulster, the county of Ændromense.

λ The Grandsons of Turtrei, a people of northern Ulster, commonly Hi Tuirtre, that is Grandsons of Turtrei, left their name to part of the County of Ændromense, which even now Hi-tuirtre is called. Thus Colgan.

CHAPTER IV.

About matters of lighter moment he prophesies: the death of various & punishment of sinners he announces.

XXIII.

XXIV.

XXV.

[22] On a certain day Baitheneus a approaching the Saint

said; I have need, that some of the Brethren

with me the Psalter, Prophetically he knows the single error in the Psalter, which I wrote, running through

should correct. Which heard the Saint thus speaks:

Why do you upon us bring without cause this annoyance?

for in your this, about which you speak, Psalter, neither one

superfluous will be found letter, nor another lacking, except

I vowel, which alone is lacking. And so with the whole read through

Psalter, just as the Saint had foretold, was found, &

was explored. * On a certain day likewise, at the hearth in

the monastery sitting, he saw Lugbeus b, of the race Mocumin,

from afar a book reading: to whom suddenly he said: a little book about to fall into the water,

Son, beware: for I estimate, that what you read book,

into water full will fall vessel. Which

soon thus happened: for that above-mentioned youth,

after some brief interval, to some

rising in the monastery administration, the word

forgetful of the blessed man, which he under his arm more negligently

enclosed, suddenly into a water-jar filled with water fell

the book. * On another among these things day across the strait c of Iona island

was shouted. Whom the Saint, sitting in his little hut

supported by boards, hearing shouting, said; his inkpot to be overturned,

The man, who across shouts the strait, is not of subtle

sense: for today my little horn of ink leaning over

he will spill. Which word his minister

Diermitius hearing, for a little while before the door standing,

was awaiting the heavy about to come guest, that

the little horn he might defend: but with another soon happening cause,

thence he departed: & after his departure the guest

troublesome supervened, & the Saint about to kiss seeking,

the hem of the garment overturned spilled the ink

little horn.

XXVI.

XXVII.

[23] At another time likewise on the third day Tuesday the Saint

to the Brethren thus speaks; Tomorrow on the fourth day Wednesday to fast

we propose d: but yet, with the coming of a certain

troublesome guest, the customary will be solved fast. the fast to be solved on account of a guest's coming,

Which thus as to the Saint was foreshown, happened.

For in the morning the same fourth day, another across the strait

was shouting a proselyte, Aidanus e by name, son

of Fergnoi: who, as is said, for twelve years Brendan

ministered to Mocualti, a man very religious: who as

he came, of the same day, according to the Saint's word, the fast

he solved. * On a certain day also, a certain

across the strait hearing shouting, the Saint this

speaks in this manner; the newcomer sinner soon about to die, Greatly to be pitied is that shouting

man, who about some to carnal medicines about to seek

pertaining, to us comes: to whom more opportune was

true about sins today penance to bear: for

at this end of the week he will die. Which word,

those who were present, to the coming wretched one

intimated. But he disregarding, having received what

he had asked, more quickly departed: & according to the Saint's

prophetic word, before the end of the same week

he died.

XXVIII.

[24] At another time likewise Lugbeus, of the race Moccumin,

of whom above we made mention, on a certain to

the Saint day after the harvest's coming threshing, a city of Italy, by heavenly fire destroyed,

in no way could behold his face, with wondrous suffused

redness; & very fearing quickly fled.

Whom the Saint with clapped a little hands recalls.

Who returned, by the Saint immediately interrogated, why

more swiftly he had fled, this gave response: Therefore I fled,

because I much feared. And after some middle interval

with more confidence acting, dared the Saint to interrogate,

saying; Has not in this hour to you some formidable

shown vision? To whom the Saint such gave

response: So terrific vengeance now in a remote

part of the world is performed. What kind, says the youth, of vengeance, & about it within a year to come a messenger.

& in what region done? The Saint then thus speaks:

Sulfurous from heaven flame upon a Roman law

city, f within Italy's borders situated, at this hour

has been poured out: three almost thousand of men, except of mothers

& boys the number, have perished. And before

the present year is finished, Gallic sailors, from

the Gauls' provinces coming, these same to you

will narrate. Which words after some months, truthful

to have been, are proved. For the same Lugbeus

together with the holy man to the Head of the region g going,

the captain & sailor of the coming barque interrogating,

so all those about the city with its citizens, from them hears

narrated, just as by the praiseworthy man are

foretold.

XXIX.

[25] On a certain wintry & very cold day, the Saint

annoyed with great sadness, his Monks by excessive labor pressed wept. Whom his

minister Diermitius about the cause interrogating of sadness,

this from him response received: Not undeservedly,

O little son, I in this hour am saddened, my seeing

monks, whom Laifranus now grievously fatigued by labor

in some larger house's fabric annoys,

which to me very displease. Wondrous to tell! In the same

moment of the hour Laifranus, dwelling in the monastery

of Oakwood-field, in some way compelled, & as

from labor to cease, & ordered to rest: & some of food consolations

to be prepared; & not only on the same day

to be idle, but also on the other rough storm days to rest.

Which words to the Brethren consoling by

Laifranus said, the Saint in spirit hearing, weeping ceased:

& wondrously rejoiced he himself, in Iona island staying,

to the Brethren, who were at present, said;

And Laisranus has blessed of monks the consoler.

XXX.

XXXI.

[26] At another time the Saint, on the top sitting

mountain, a guest penitent about to come, which to our this monastery from afar overhangs,

to his minister Diermitium turned,

spoke saying; I wonder why more slowly

approaches a certain from Scotia ship, which a certain

brings a wise man; who in a certain crime

with tearful bearing penance; soon will come.

After accordingly not great interval, to

the South looking the minister, the sail of the ship sees

to the port approaching: which when to the Saint coming

he showed, quickly rises, saying; Let us go

to the proselyte to meet, whose true Christ receives

penance. But truly Technanus h from the ship descending,

to the Saint coming to the port meets in front;

with weeping & lamentation before his feet kneeling

with bent knees, most bitterly groaned; & before

all who there were, his sins confesses

his. The Saint then with him equally weeping,

to him said; Rise, son, & be consoled: forgiven

are your, which you have committed sins; because, as

is written, A contrite & humbled heart God

does not spurn. Who rising, joyfully by the Saint received,

to Baitheneus, then at that time in Campus-Lunge

was sent days, in peace migrating. * At another

time two Monks sending to his another

Monk, the death of Cailtanus his disciple, by name Cailtanus, k (who at the same time

Prefect was in the cell, which today by his Brother

Diunus l vocable is called, adjacent to the lake

of the Aba river) these through the same messengers the Saint

commends words: Quickly going, to Cailtanus hasten;

& say to him, that to me without any delay he should come.

Who the Saint's word obeying going out, & to

the cell of Diunus coming, of their little embassy the quality

to Cailtanus intimated: who at the same hour,

with nothing delayed in manner, the Saint's pursued legates,

to him in Iona island staying, of their journey

companion swiftly arrived. Which seen, the Saint to

him thus spoke, with these addresses words: O Cailtane,

well have you done to me obediently by hastening: rest

loving friend, that here with me in true you may finish obedience

the course of your life: for before this week's

end to the Lord in peace you will pass. Which

heard, giving thanks to God, the Saint weeping

having kissed, to the lodging, with received from him blessing,

he proceeds: & on the same following night having become sick,

according to the Saint's word, in the same week to

Christ the Lord he migrated.

XXXII.

[27] On a certain Sunday day, across the often-mentioned

was shouted strait: which hearing the Saint

the shouting, to the Brethren, who there were; Go, he said,

quickly, & pilgrims, from a distant coming region,

to us swiftly bring. Pilgrims recently landed, Who immediately obeying

crossing, brought the guests. Whom

the Saint having kissed, consequently about the cause inquires

of the journey. Who responding say; That this

also year with you we may be pilgrims, we have come. To whom

the Saint this gave response: With me, as

you say, for the space of one year to be pilgrims you shall not be able,

unless first the Monastic vow you shall have promised. Which

those who were present, were very astonished, that to guests,

at the same hour coming, was said. To which the Saint's

words the older responding Brother, said: This in mind

purpose although in this hour up to now we have in no way had; to profession he receives, as quickly about to die;

yet your we shall follow counsel, divinely

(as we believe) inspired. What more? In the same

moment of the hour the oratory with the Saint having entered,

devoutly with bent knees the monastic vow they vowed

These two proselytes, living to God themselves exhibiting

of warfare fulfilling, this soon in the same month to Christ

the Lord in peace will pass. Which heard,

both Brethren, giving thanks to God, to the lodging

were led: & with interposed days seven, the older

Brother began to be sick, & in the same completed week

to the Lord he migrated: similarly also the other, after

seven other days having become sick, of the same in the end of the week

to the Lord happily passes. And so, according to

the Saint's truthful prophecy, within the same

month's term, both ended the present life.

XXXIII.

XXXIV.

[28] When for some days on the island he stayed

Scia n the blessed man, some place's little earth to the sea near

with the staff striking, to his companions thus said: Wondrous

to tell, O little Sons; An old man, who all his life kept the law of nature, Today in this of this place little earth a certain

gentile old man, the natural through all good keeping

life, both will be baptized; & will die, &

will be buried. And behold, as after one interval

of an hour, a little ship to the same came port:

in whose prow a certain was carried old man decrepit,

of Geona o island Primarius of a cohort: whom

two youths from the ship raising up, before the blessed sight

of the man place. Who immediately, the word of God from

the Saint through an interpreter received believing, about the law of Christ he instructs, & baptizes, by him baptized

was: & after completed the ministries of baptism,

just as the Saint prophesied, in the same place consequently

he died; & there his companions, with gathered of stones

heap, buried him; which today is seen on the shore

maritime; & the river of the same place, in which

the same baptism he had received, Dobur Art-Branani p

even to the present is named day; by the inhabitants

is called. * At another time, across the back of Britain

q a journey making, in some in deserted little fields

found; there, near some bank of a little river,

entering a pool, the Saint making a mansion; his little ship he withdraws from a fire soon to follow.

on the same night sleeping, with half-sleep tasted,

he arouses his companions, saying; Now, now, more quickly

going outside our, which across the river little ship

you placed, into the house here more swiftly bring, &

in a nearer little house place. Who immediately obeying,

just as to them was commanded, did. With themselves

again resting, the Saint after a certain interval

silently rouses Diermitium, saying; Now

standing outside the house behold, what in that is being done little village,

where before you placed the little ship. Who the Saint's command

obeying, from the house goes out: & looking back, sees

the village with flame devastating all being burned: & returned

to the Saint, what there was being done he related.

The Saint accordingly to the Brethren, about a certain narrated

emulator persecutor, who the same houses had burned on the same night.

XXXV.

XXXVI.

[29] On a certain likewise day the Saint, in his

little hut sitting, to Colgius r the same reading by him,

prophesying said: Now a certain tenacious Primarius from

your Prefects of the diocese, demons to hell snatch.

But truly hearing this Colgius, the time & hour

in a tablet describing, The avaricious one to hell snatched he sees. after some months to

his country returned, Gullanus son of Tachtin in the same

moment of the hour to have died, by the inhabitants of his region inquiring

he found, when the blessed man to the same by demons

snatched related *. At another time the above-mentioned

Presbyter Findchanus s, soldier of Christ [of that

monastery founder, which in Scottish Artchain is called,

in Ethica land] Aidum surnamed Niger,

of royal race sprung, of the Cruthinian t race, from

Scotia to Britain under the habit of Clerical with him

led, Understood the irregular ordination of Aidus, that in his with him monastery for some

he might exile years: who namely Aidus the Black very

sanguinary man, & of many had been a slaughterer,

who also Diermitium son v of Cerbuill, of all Scotia's

Ruler by God's authority ordained, had killed.

This therefore the same Aidus, after somewhat in pilgrimage

elapsed time, with a Bishop called, although

not rightly, with the above-said Findchanus a Presbyter

was ordained. The Bishop however dared not

upon his head his hand to impose, to his sponsor the right hand about to die first, unless first the same

Findchanus, Aidum carnally loving, his upon the head

of him for confirmation should impose his right hand. Which

such Ordination, when afterwards to the holy was intimated man,

heavily he bore: then accordingly this about that Findchanus, &

about Aidus ordained, formidable speaks sentence,

saying: That right hand, which Findchanus,

against right & ecclesiastical law, upon the head

of the son of perdition imposed, soon will putrefy; & after

great tortures of pains, him to the earth to be buried

will precede; & he himself after his buried hand,

through many surviving will live years. But ordained

undeservedly Aidus, just as a dog to vomit will return

his own, & he himself again bloodthirsty slaughterer

will exist, & at last by a spear to be killed, from a wood

into water falling, submerged will die: such much

before end he deserved of life, who of all the King

slaughtered Scotia. Which of the blessed man prophecy, about

each was fulfilled. For of the Presbyter Findchanus

the right hand, through pugnum putrefied, into earth him

preceded; & to Aidus an unhappy end he foretells. in that buried island, which Ommon is called:

he himself indeed, according to the word of S. Columba, for

many afterwards lived years: but Aidus the Black, only

in name x a Presbyter, to his prior returned

crimes, with treachery pierced with a spear, from the prow of a raft into

water having slipped lake, perished y.

NOTES F. B.

c Certain

it seems, that those Islands, which now we call Hebrides, & of which one

is Iona, by narrower straits or estuaries from one another are distinguished, so that

easily across the strait shouting could hear S. Columba. It is understood

however that this shouting was an indication of someone, wishing to be carried across.

favor of a guest it was solved. But succeeding time, not only in

the cloisters of Monks did this custom remain; but through the Monk

Bishops to all the faithful, through all Britain it was propagated.

Indeed Odo Bishop of Canterbury, in the tenth century to the middle inclining,

of his constitution Cap. 9 either commanded in his province, or before

to have been commanded declared.

was raised: probably not long before the eighth century, nay in the eighth

century, in the times of Charles the Great. But far more celebrated is the question,

what name had that, which divinely conflagrated city. Someone

wished that it was ancient Æmona, from the Argonautic fables known: against

whom Schonlebius, Archdeacon of lower Carniola, a worthy of the most learned

author book published, in which the name of ancient Æmonia for his Carniola &

city of Laibach he claims. The chief arguments briefly touched

you will find XXIX May, at the translation of S. Maximus. Lest therefore I do what is done, from the same only I note, in Istria by Ptolemy to be established a city by name Alvum, which the same Schonlebius thinks was that, from whose ashes is born the New City. For Cluverius testifies, that he saw in an ancient map Geographic by the river Quaëtus intersected Istria, & next to it a Prætorium by name Silvum: but as scarcely doubtful it seems, but that by the course of time Quaëtus into Quietus passed, so credible it is; by an error of the scribe Alvum into Silvum to have passed. And so in Istria, where now the New City is at the Quietus river, anciently Alvum stood at the Quaëtus. And

this not the Huns, not the Slavs, but God Himself in the sixth century in just

punishment of sins overturned, by the testimony of Notker; of which writer if

the antiquity you regard, he wrote at the end of the ninth century, by a hundred at least

years before the Bishops of New City, themselves Æmonenses wrote. Is

moreover Istria of the Italian Provinces under the dominion of Venice one; & in this sense here is said of Roman law, that is, within Italy's borders to have been situated that city.

h This Feglinanus,

who he is Saint, & when he is venerated asks Colgan, nor certainly

does he define: I judge, unless other arguments are at hand,

that he by no public cult is venerated.

him to be venerated. Nor is it a wonder that there are several Saints of the same name, when

that in the old Scottish tongue signifies Slender.

m Notes

Colgan, that here was emitted a Religious Profession, with the year of Probation passed over.

Indeed in the Lives of the Saints several of this matter examples are at hand.

For as rightly shows Suarez Vol. 3 on Religion book 5 Cap. 12 by divine

law no probation was required, but only by human; anciently

indeed by use only or prescript of the holy Founders, not expressly

determined time, how long it should last. But Alexander III thus

an entire year to be premised wished, that with it omitted the Profession

would be invalid, unless the Religion & Novice by mutual consent to abbreviate it had wished.

Finally the Tridentine Council sess. 25 Cap. 15 on Regulars thus

sanctioned, that, in whatever way the year of Probation entire was omitted,

the following Profession was null.

n Scia, an island

of the Hebrides one, & of them the greatest, forty-two thousand paces long,

elsewhere eight, elsewhere twelve wide. Thus Buchanan in the description of Scotia.

or Buchanan: probably, with the ancient name obliterated.

p That is the river of Art-Branani, for this was the name of the Centurion, says Odonellus.

q This place, if any elucidation it needs, can explain George Buchanan in the description of Scotia, book 1 fol. 6 no.

70. beyond Cnapdalia to the west winter runs Cantiera, that is

the Head of the Region, to Hibernia opposite, from which by a small strait it is divided; itself

longer than wider, with so narrow jaws to Cnapdalia is joined, that scarcely

low, that through it with little boats led across sailors mostly of sailing

even to Abria reaching, a region flat & not unfertile, where Grampius

mountain is lower, & more passable, Braid-Albin region is called; this

is as if highest of Scotia part you say; & where the greatest part rises,

Drum Albin, that is the back of Scotia is called. Nor altogether without

cause: from that back indeed rivers into either sea flow down.

r This Colgius thinks

Colgan is venerated 20 February, & on the same day about him treated, & thinks that

to the church of kill-Colgan the name from him was left. We about him then treated

among those Passed-Over, called in the title of the chapter Colgius son of Cellaich.

s The Life of S. Findechanus gave Colgan II March, on which day by us about him treated among those Passed-Over.

t Aidus here, surnamed Niger, of the Cruthinian race, by the Four-Masters sometimes King of Ulster or Dallaredia is called; by which is confirmed that which I said in Annot. α to chapter 2 of this book, by Cruithinium, not King of the Picts (as Colgan wishes) but a petty king of Ulster or Dallaredia should be understood.

v That is, son of Fergussius, surnamed Cerbuil.

x Not in morals a Presbyter, although validly ordained.

y Not

therefore by Fiachna his successor in battle was he killed, as seems to have thought

the Four-Masters, but by command perhaps of him by war sought, & conquered

& in flight recognized, lest he be captured, into the waters jumped down, &

was submerged.

CHAPTER V.

Other prophetic spirit & far distant cognition testimonies.

XXXVII.

[30] Among these praiseworthy of the prophetic spirit

prophecies, Disciples, returning from labor, not without reason it seems also about

little letters, which sometime S. Columba's Monks,

with his spirit to them on the way meeting, were feeling.

For at another time the Brethren, after harvest

works, in the evening to the monastery returning; & to

that arriving place, which in Scottish is called

Cuil-Eilne (which place between the Western

of Iona island's little field, & our monastery

middle to be is said) wondrous something & unusual

each one for himself to feel they seemed; a sweet they feel odor, & heat, which yet one to another

to intimate in no way dared, & so for some days

in the same place, & at the same evening felt hour.

There was however on the same days S. Baitheneus among

them dispenser of works, who thus to them on another day

spoke, saying: Now, Brethren, you should confess

each one, if some, in this middle place between

the harvest & monastery, unusual & unexpected

you feel miracle. One then to them older;

According to your, he said, command, what to me in this place

was shown I shall say: for both in these past

little days, & now also, a certain to me of odor

fragrance, as if of all flowers, in one I feel

gathered; a certain also as of fire heat,

not penal, but in some way sweet; & themselves wondrously to be refreshed,

but also a certain unusual & incomprehensible infused

joy, which me suddenly wondrously

consoles, & so much rejoices, that of no sadness,

of no labor to remember I can: but also the burden,

which my, although heavy, I carry on my back; from this

place, even to that in the monastery one arrives, how

I do not know, so much is lightened, that me burdened

I do not feel. What more? So all those harvesters

workers from themselves singly profess through all

to have felt, just as one of them before had narrated; & each

at the same time with bent knees, from the Saint asked Baithene,

that of the same wondrous solace the cause & origin,

which also he himself just as also the rest felt, to them

unknowing to intimate he would take care. To whom consequently

this gave response: You know, saying, from S. Columba, spiritually them meeting that

our elder Columba about us anxiously thinks, & that to

him more slowly coming bears heavily, remembering our labor;

& therefore, because corporeally to meet us

he does not come, his spirit meets our steps,

which thus consoling us rejoices. Which words

hearing kneeling, with great gratulation, with hands stretched

to heaven, Christ in the holy they venerate

& blessed man.

[31] the same singing voice in the church, But also this we should not be silent, what to us by

experienced certain about the voice of Psalmody of the blessed man

undoubtedly has been handed down: which namely voice of the venerable

man, in the church with the Brethren singing,

sometimes through four stadia, that is five hundred

paces, sometimes truly through eight, that is a thousand paces,

with incomparable manner was heard. (Wondrous

to tell!) nor in the ears of those, who with him in the church

stood, his voice the manner of human voice in

the magnitude of shouting exceeded; but yet at the same

hour, who beyond a thousand paces' distance stood,

so clearly the same heard voice, that those

which he was singing little verses, even through each could

distinguish syllables. Similarly however his voice in

the ears near & far hearing sounded. But

this miracle about the voice of the blessed man, not always, but

rarely to have happened is proved; from far distant clearly is perceived: which yet without divine

Spirit's grace in no way could have happened. But

also this is not to be silent, that sometime such

& incomparable of his voice's raising, near Brudei

he himself the Saint, with a few Brethren, outside the King's

fortification, while the Vespertinal praises of God by

custom he celebrated, certain Magi to them more near approaching,

as much as they could, to prohibit they tried,

that from their mouth the sound of divine praise

among Gentile they were heard peoples. Which detected,

the Saint the forty-fourth Psalm to sing

began; & like thunder it sounds. & wondrously thus his voice

in the air at the same moment, like some formidable

thunder, was raised, that both King & people with intolerable

were fear terrified.

XXXVIII.

XXXIX.

XL.

[32] At another time, when in Scotia for some

the Saint was staying days, another sitting in a chariot

he saw Cleric, An ill-fated death he foretells for one who joyfully was traversing the Field

of Bregh b; first interrogating about him who he was, this

from the friends of the same man about him receives response:

This is Lugaidus, a man rich & honored in the people.

The Saint consequently responding, said: Not

so I see, but a wretched & poor little man, on the day

when he will die, three with him neighbors' little farms

in one will retain manors, & one elect from the cows

flesh he will ask some to himself part to be given, with a harlot

in the same little bed lying: from which little piece

will die. Which all, as from experienced is handed down,

according to the prophetic was fulfilled word. * [Nemanum

deeds rebuked, disregarding the Saint he mocked.

To whom responding the blessed man, the other for fornicators. said: In the name of the Lord,

Nemane, some about you I shall speak truthful words. Enemies

your will find you in the same with a harlot lying

bedroom, & there you will be slaughtered: demons

also to the place of punishments your will snatch soul.

This same Nemanus, after some years in one with

the word of the Saint, by enemies beheaded perished *.

At another time the Saint, when in the Scotsmen's a little

above mentioned region was staying, Unworthily celebrating by chance on Sunday

day, to a certain came neighboring monastery,

which in Scottish Trioit e is called. On the same accordingly

day a certain hearing Presbyter, of the sacred Eucharist

the mysteries performing; whom therefore the Brethren,

who there were staying, to the Masses had chosen

to be performed solemnities, because very religious they esteemed;

suddenly this formidable from his mouth brings forth

voice: Clean & unclean equally now to be mixed

are seen, his sins he reveals. this is clean of sacred Oblation

mysteries through an unclean man ministered,

who in his meanwhile conscience some grave

hides crime. These who were hearing, trembling

very were astonished. He indeed, about whom these

were said words, before all sin compelled

was his to confess: & Christ's fellow-soldiers,

who in the church the Saint surrounding, hidden of heart

had heard manifesting, divine in him knowledge

with great wonder glorified the Lord.

XLI.

XLII.

[33] At another time the Saint, in Iona staying

island, called to himself two from the Brethren men,

whose names Lugbeus & Silvanus f, to the same

commanding said: a hidden thief he causes to be detected; now to Malea cross the island,

& in the little fields neighboring to the sea Ercus [Mocu

Druidi] seek the thief; who on the past night, alone

secretly from the island of Colosso g arriving, under his

hay covered little ship, among the heaps of sand, through

the day himself to hide tries, that at night to a little he may sail across

an island, where the sea our jurisdiction calves h are born

& generate, that from those by stealth killed,

the eating very thieving his filling little ship, to his

repaths to his lodging. Who these things hearing, obeying

set out; & the thief in places by the Saint foreshown

hidden find, & to the Saint, as he had

commanded them, brought. & benignly corrected he grants spontaneously. Whom seen the Saint to him

says: Why you others' goods, the divine transgressing

mandate, often do you steal? When you have need,

to us coming, the necessary you will receive having asked. And these

saying he commands a wether to be killed, & for the seals to be given

to the wretched thief, lest empty to his own he should return. And after

death of the thief foreseeing; Baitheneus, at that time

Prefect, staying in Campus-lunge, he sends,

that to the same thief a certain fat animal & six measures

last he should send gifts. Which by Baitheneus

as the Saint had commanded transmitted, on that day was found

caught by sudden death the thievish wretch,

& at his obsequies sent were spent gifts.

At another time the Saint, when near the lake Cei i

near the mouth of the river, which in Latin is called Bos, on a

certain day with the Brethren was sitting; a certain to them Scottish

Poet came: who when after some he had departed

talk, the death of a certain Poet near he knows: the Brethren to the Saint; Why,

they said, from us departing Cronan, some by the custom

of his art song you did not ask measuredly

to be sung? To whom the Saint: Why also you now useless

bring forth words? How from that wretched little man

enemies to be slaughtered, the end up to more quickly arrives

of life. With these by the Saint said; behold across the river some

shouts man, saying; That Poet, who from you

safe lately returned, in this hour by enemies in the way

was killed. All then who present were,

very wondering, themselves looking at each other, were astonished.

XLIII.

[34] At another time likewise, the Saint in Iona staying

island, suddenly amid reading the highest, likewise of two nobles the death. with

great wonder, with a groan groaned sad.

Which seeing, who present was k Lugbeus Mocublai,

began from him to inquire of the sudden cause of sadness.

To whom the Saint very saddened this gave response:

Two certain now of Royal race in Scotia,

with mutual among themselves wounds pierced have perished,

not far from a monastery, which is called Cellrois in

the province of the Mugdorni l; & on the eighth day, with this completed

week, across the strait another, will shout, who

here from Hibernia coming, thus thus done will narrate.

But this, O little son, as long as I shall live, to no one declare.

The eighth accordingly across the strait was shouted day. The Saint

then the above-mentioned to himself Lugbeum calling,

silently to him said; Who now shouts across the strait,

he is, about whom to you before I had said, Longeus traveler:

go, & bring him to us; Who quickly brought,

among other things this also related; Two, saying, in the part

of the Mugdorni noble men, themselves mutually wounding,

dead are, this is Colman the dog m son of Aileni,

& Romanus son of Aidi son of Colgan, of the Earlier

race, near the borders of those places, where that monastery

is seen, which is called Cellrois. Being interrogated, how he knew the absent & future, After these

his of narration words, the same Lugbeus soldier of Christ,

the Saint apart began to interrogate saying;

I ask, to me about these such may you narrate prophetic revelations,

how; whether through vision to you, or by another

to men unknown is manifested manner. To these

the Saint: About what now, he said, you inquire very subtle matter,

in no way to you however any to intimate little particle

shall I be able, unless first with bent knees by the name of the most high

God to me firmly you promise, this most obscure

secret, to no ever of men in all

days of my life about to narrate. Who these things hearing

bent immediately his knees, & with prostrated to the earth

face, according to the Saint's precept, fully all things

promised. With which immediately performed promise, the Saint

to him rising thus spoke, saying; There are some,

although few quite, to whom divine this

has conferred grace, that even the whole of all the earth's

globe, with the encompassing of ocean & heaven, he confesses himself from one stroke of an eye the whole world to see: in one and the same moment,

as under one ray of the sun, wondrously enlarged

of mind bosom, clearly & most manifestly behold.

This miracle the Saint, although about other elect

to say he seems, vain indeed fleeing glory, about

himself however to have said obliquely, e although none doubt

should, who Paul reads the Apostle vessel of Election,

about such narrating to himself revealed visions.

For not so he wrote; I know myself; but, I know a man

snatched to the third heaven: which although

about another to say he seems, no one however doubts thus about

his own, humility guarding, to narrate person:

whom even also our Columba, in the of spiritual visions

narration above mentioned followed

is: which from him the above-said man, whom most

the Saint loved, with great prayers premised, scarcely

could extort; as he himself before other persons

of Saints after S. Columba's transit testified

was, from whom these things which about the Saint above we have narrated,

undoubtedly we have learned.

XLIV.

[35] At another time, a certain of the Mumonians

province a proselyte to the Saint came, a certain one, who himself a Presbyter feigned, who himself in

so far as he could hid humbly, that none would know

that he was Bishop: but yet from the Saint this

could not lie hidden. For on another day Sunday by the Saint

ordered Christ's body by custom to perform, the Saint

he invites, that together as two Presbyters the Lord's

bread they would break n. The Saint accordingly to the altar

approaching, suddenly having beheld his face, thus him

he addresses: divinely he knows him to be a Bishop. May Christ bless you, Brother; this

alone with Episcopal rite break bread: now we know

that you are Bishop: why up to here yourself to hide have tried

you, that to you from us due was not rendered veneration?

Which heard the Saint's word, the humble pilgrim

very astonished, Christ in the holy venerated

was: & those who were present, exceedingly wondering,

glorified the Lord.

XLV.

XLVI.

[36] At another time the venerable man, Ernanus o

the Presbyter old, his maternal uncle, to the Prefecture

of that monastery sent, He foretells, himself his uncle in life not about to see, which in Hinba

island before several founded years. And so when himself

the Saint departing having kissed he blessed, this about

him brought forth vaticination, saying: This my, now

going out friend, not me I hope again in this

world living to see. And so the same Ernanus,

after not many days, by a certain afflicted illness,

to the Saint wishing was brought back: at whose arrival

very rejoiced, to go to meet to the port he began.

He himself indeed Ernanus, although weak, with his own

yet steps from the port to meet the Saint tried

very alert. which wondrously is fulfilled. But when there was between both as

of twenty-four paces interval by sudden death

prevented, before the Saint his face saw

living, expiring, into the earth he fell, lest the word

of the Saint in any way be frustrated. Whence in the same place

before the door p of the canaba, a Cross was fixed; & another,

where the Saint stopped when he was expiring, likewise a Cross

today is fixed stands *. At another time, a certain

among the rest to the Saint commoner came, in a place

lodging which in Scottish is called Coire-salcair: To a certain man his stolen goods & safe family absent he indicates.

whom when the Saint to himself in the evening coming had seen;

Where, he said, do you live? He said; In a Region,

which to the shores of the lake of Crogeth q is contiguous, I

dwell. That which you say little province, says the Saint,

now barbarian populate devastators. Which heard,

the wretched commoner his wife & sons to bewail

began. Whom the Saint very sad seeing, consoling

said; Go, little man, go: your family whole,

into the mountain fleeing, has escaped: but all your cattle

with them the invaders drove away, & all the house's furniture

similarly the savage captors with prey carried off.

These hearing the commoner, to his country returned,

all, just as by the Saint foretold, thus he found fulfilled.

XLVII.

[37] At another time likewise, a certain commoner, [Goreus

by name, son of Aidanus], of all of that age

in the people the strongest of men, by the Saint inquires

man, About the kind of his death asking, by what death he was to be prevented. To whom the Saint;

Neither in war, he said, nor in the sea will you die: a companion

of your journey, from whom you do not suspect, the cause will be of your

death. Perhaps, says Goreus, some of my

companions friends to slaughter me thinks, or a wife

on account of some younger man's love me by witchcraft

to mortify? The Saint; Not so, he said, will happen. Why,

Goreus said, about my killer to me now to intimate

are you unwilling? The Saint; Therefore, he said, I am unwilling to you

about that your companion harmful now more manifestly anything

to say, lest you of him the frequent recollection recognized too

sadden; until that comes day, on which of the same matter

the truth you shall prove. Why do we delay with words? After

some years' courses, refuses that to indicate. the same above mentioned

Goreus by chance, on another day, under a ship sitting, with a little knife

his own bristle r from a shaft was shaving: then thereafter

others near him fighting hearing, more swiftly rises, that

them from fighting he might separate: & with the same little knife

in that suddenness more negligently in the earth left, his

knee struck gravely was wounded: & by such doing

companion, the cause to him of mortification arose:

which he himself immediately, according to the Saint's vaticination

man, mind struck recognized; & after some

months, with the same aggravated pain dies.

XLVIII.

[38] At another time also, when the Saint in

Iona was dwelling island, one of the Brethren to himself

calling, thus addresses: A crane about to come he foretells. On the third from this dawning

day,

await you should in the western of this island

part, on the sea's shore sitting. For from the northern

of Hibernia region, a certain visiting crane, by winds

through long of the air agitated circuits, after the ninth of day

hour, very tired & fatigued will come; & almost

with strength consumed, before you on the shore falling,

will recline: whom mercifully to raise you will take care,

& to a nearby will carry house; & there

hospitably received, for three days & nights to her ministering,

solicitously you will feed; & afterwards, with completed refreshed

triduum, unwilling longer with us to be a pilgrim to her former

of Scotia sweet, whence sprung, will return region, fully

with resumed strength: & her care to his disciple he commends. which therefore to you so diligently

I commend, because from our paternity's region she is

sprung. Obeys the Brother, & on the third day after the hour

ninth, as ordered, of the foreknown the arrival awaits

guest; & coming from the shore lifts up

fallen, to the lodging carries weak, hungering

feeds. To whom to the monastery in the evening returned the Saint,

not asking, but narrating, said; May bless you

God, Son; because to the pilgrim well you ministered guest:

who in peregrination will not delay, but after

three suns to her homeland will return. Which thus as the Saint

had foretold, & the matter also proved. For for three

days the guest, before the host minister, from the earth

itself first by flying lifting on high, & for a little

in the air the way having beheld, of the ocean with crossed

surface, to Hibernia in straight flight course, on day she returned

tranquil.

XLIX.

[39] At another time the blessed man, when after the Kings'

in Dorso-cette agreement, of Aidus namely son of Aimurech,

& of Aidan son of Gabran, to the fields was returning

watery; he himself & Comgell s the Abbot,

on a certain serene of summer time day, not far

from the above-mentioned fortification sit t. The Fountain, whence to him water was given, Then accordingly

water, from a certain near for hands washing

little fountain, to the Saints in a brazen is brought

vessel. Which when S. Columba had received, to the Abbot

Comgell at his side sitting, thus speaks u:

That little fountain, O Comgelle, from which this poured to us

is brought water, will come the day when by no human

uses apt it will be. By what cause, says Comgell, its

fountain wave will be corrupted? The Saint then Columba;

Because by human, he said, blood will it be filled: for my

kinship friends, & yours according to flesh kinsmen,

this is Nellus's grandsons & the Chrutini x people, in

this neighboring fortification of Cethirinus fighting, will join

war; whence in the above-mentioned fountain some

of my kinship will be killed little man, bloodied by kindred to himself blood, he announces. of whom

with the rest slain by blood of the same little fountain

the place will be filled. Which his at his time after many

vaticination was fulfilled years: in which war, as

many know peoples, Domnall Aidi son victor

was raised; & in the same, according to the Saint's vaticination

man, little fountain, a certain from his kinship

was killed man. Another to me Adamnan Christ's

soldier, Finan y by name, who life many an anchorite

years, near the Roboretum monastery of the field,

irreprehensibly led; about the same war, himself

present joined, some narrating, protested

was; which long afterwards done is understood. In the above-said fountain a trunk cadaverous to himself

to have seen: & it on that day to the monastery of S. Comgelli,

which in Scottish is called Cumbos z, with joined returning

war, where thence before he had come: & there

two of S. Comgelli old Monks to have found.

To whom when about the war before himself acted, & about the little fountain

with human blood corrupted, somewhat he narrated; they

consequently; True Prophet Columba, they say, who

these all, which today about war & about the little fountain fulfilled

you narrate, before many years future, with us hearing,

before holy Comgell, near Cethirinus's

sitting fortification, had foretold.

[40] At the same time Conall α the Bishop

of Culerathin β, with gathered from the people of the field of Eilni γ almost

innumerable gifts, From various gifts to himself offered, for the blessed man hospitality

prepared; after the agreement above mentioned

of the Kings, with crowd following much, returning. Accordingly

to the Saint & coming man, the gifts of the people many

in the platea of the monastery spread, to be blessed are assigned.

Which when blessing he saw, the gift

of some opulent man specially showing; The man,

he said, whose is this gift, for mercies

of the poor & his largesse, of God accompanies the mercy.

Likewise another he discerns among other many

gift, saying; Of this gift, of a wise & avaricious man,

he knows the virtues & vices of the givers. in no way to taste I can, unless first true

about the sin of avarice penance he have done. Which

word quickly in the crowd divulged, hearing runs

Columbus son of Aidus δ conscious, & before the Saint

with bent knees penance does, & for the rest from avarice

to renounce he promises, & largesse with

morals' emendation to follow. And ordered by

the Saint to rise, from that hour was healed of the vice

of tenacity: for he was a wise man, just as to the Saint in

his revealed was gift. He indeed rich liberal,

Brendenus by name, of whose gift a little above

was said, hearing also himself the Saint's words to himself said,

on knees at the feet of the Saint prays, that for

him to the Lord the Saint pour prayer. Who by him

first, for some of his rebuked sins,

penance bearing, for the rest himself to emend

promised, & so each of his proper emended

& healed was vices. With similar knowledge the Saint & at another

time, the gift of some tenacious man among many

knew gifts, by name Diermitius; to a great cell

of Deathrib ε, in his coming gathered. These things

about the blessed man's Prophetic grace, Epilogue of book I. as if of very many

few, in this little book's text first to have written suffices.

Few I said: for about this venerable man, it is not

to be doubted, that very more numerous were, which

into the notice of men, sacraments interiorly hidden,

to come in no way could; than those, which as if

certain small sometimes drips, as through

certain little chinks of some full vessel, most fervent

new distilled wine. For holy & Apostolic

men, vain avoiding glory, mostly as much as

they can, internal certain secrets, to themselves intrinsically

by God manifested, to hide hasten. But God

some of them, whether they want or not themselves, divulges, & into

the midst in whatever brings forth manner; namely to glorify

wishing those glorifying Him the Saints, this is the Lord

Himself, to whom be glory for ages of ages. To this

book is set the end. Now follows begins the book

on the miracles of virtues, which mostly also

prophetic foreknowledge accompanies.

NOTES F. B.

Picts King, in whose ninth year Columba into Britain came, as says

Bede book 3 ch. 4 often cited. But where his fortification, or royal city

was, nowhere sufficiently certainly I find.

is from the genus of amphibians, of all animals the most sleepy. The rest

of its nature describes Pliny book 9 ch. 13: but perhaps of another

species were these, about which is treated.

m No

in other writers of these Princes is found memory. The father of Ronanus

Aidus, Prince of Argiellia & of the Artherians, is said piously to have died in year

of Christ 606. For Colman-Canis should be read thinks Colgan Colman Canus, but the reason he does not explain.

n About

this breaking the Host's diversity, between Presbyter & Bishop,

nothing certain elsewhere I read: although, as is held in the ancient Roman

Order, the Pontiff with Bishops & Presbyters assisting him

celebrating, the Host first indeed he alone, then all the assisting

even Deacons would break; as much as from Rituals can be gathered; seems

this to every celebrant proper to have been, whether of the first, or second Order Sacerdos

he was. Suffices however this in this place to be read, that we believe anciently the rite

this was various to Bishops & Presbyters, when another does not exist so

ancient of Hibernian Ceremonies memory.

eighteenth August in the church of Rath Noë, in the region of Leinster. For the citadel

Rath-Noë, in which afterwards a church was built, the name to have taken

seems from Noë S. Columba's great-grandfather, who sprung was from Leinster, father

of Dima, from whom Ethnea mother of S. Columba. Approach Colgan here, if so it seems

right.

p Canabe, or rather Canave, the storeroom or wine cellar. See Cangius.

q The lake of Crogreth thinks Colgan to be in Western Midia, & commonly to be named Croebhech.

r By Cristilia understands Colgan the Crista, or point of a spear.

s About him as a Saint, himself about to treat, but 10 May, promised Colgan.

t About the mentioned fortification it is referred to the title of the Chapter, which thus has: About the war, which in the fortification of Cethirinus after many was joined times.

u The battle, which in this place foretells S. Columba,

was joined after his death, in year of Christ 624 according to the Four-Masters, & is called the Battle of

Dunchetherne.

x The Dal-aradians, peoples

of Ulster he understands; from whom sprung, was S. Comgallus, who accordingly

his kinsmen are called. Ussher suspects, them to be those whose region of the Cruthenians is called by Probus, in the life of S. Patrick, today by us Clanebojan, about whom the same Ussher at greater length treats p. 1030.

y Among four Holy Finans, asks Colgan him, about whom here is treated; & with various weighed circumstances, judges him to be S. Finan surnamed Lobhar, that

is the leprous, because thirty years with a certain ulcerated he labored

infirmity, as in the same Colgan is read 16 March, on which this Finan is venerated.

But when is read various successively monasteries to have ruled, nor seems this

to have been omitted by Adamnan, if truly the same that anchorite had been &

Abbot; therefore I a fifth Finan to think prefer, of this history a witness; than to this anchorite, with Adamnan silent, to attribute Abbatial dignity.

z The monastery of Cambos, is today a church only parochial, of the Derense diocese, situated on the bank of the fish-filled river of Banna & today commonly Cambos of Comgellus is called.

α Conall this Bishop, according to Colgan, is venerated 2 April in the church of the region of the Dal-aradians, called Cluain-Dallain, near the gulf of the sea called Snamh-each. On the same day was treated among those Passed-Over in our April, of B. Conall of Drom, from him as much as it seems different.

β Cuil-Raithin, once an Episcopal seat, & a city of Ulster on the bank of the river Banna in Dalriedia.

γ Field of Elne, in ancient times Magh-elne, seems

to the city of Culrathnia adjacent toward the West, which today commonly Machaire, that is Plain is called. Thus Colgan.

δ And this among the Saints refers Colgan, & various from domestic Martyrologies assigns feasts, especially the eighth of November.

ε Commonly Kell-mordith reibh is called, & is an Episcopal Seat in the region of Breffinia, or County of Cavan.

BOOK SECOND.

On Miracles.

Chapter headings of the second book.

CHAPTER I.

Water changed into wine, diseases miraculously healed, the force of the elements overcome.

CHAP. I.

[41] At another time, when the venerable man in Scotia,

with S. Findbarrus a the Bishop, still

on a certain solemn day wine for the sacrificial mystery

by some chance was not found. About whose

defect when the ministers of the altar among themselves complaining

he heard; to the fountain with pitcher taken he goes, that for the sacred

Eucharist mysteries water as a Deacon fountain

he might draw: he himself indeed in those days was in Diaconate's

grade administering. The blessed man therefore the watery,

which from the spring he drew, element, with the invoked name

of Jesus Christ faithfully blessed, who in Cana

of Galilee water converted into wine; who also in

this operating miracle, the lower, this is watery

nature, into a more pleasing namely wine, through the hands

of the praiseworthy man, was converted form. The man therefore

Holy from the fountain returned, & the church entering, such

near the altar a pitcher within itself having he places

liquor; & to the ministers, You have, he said, wine,

which the Lord Jesus to His sent to be performed mysteries. (which his was the first miracle)

Which known, the holy with the ministers Bishop

exceeding to God render thanks. The holy indeed youth

this not to himself, but to holy Finnianus ascribed

the Bishop. This therefore for that virtue's document,

Christ the Lord through His declared Disciple,

what in the same matter placing the beginning of signs in Cana

of Galilee, He operated through Himself; of this, I say,

little book as if certain lamps may illustrate the beginning,

what through our Columba daily was manifested

miracle; that thereafter we may pass to

the rest, which through himself shown are miracles of virtues.

II.

III.

[42] A certain tree was very fruit-bearing near the monastery

of the Field of Oaks b, in the Southern its part: of

which when the inhabitants of the place a certain had, & the tree's fruits bitter, sweet he makes. for the excessive

bitterness of the fruit, complaint; on a certain day

the Saint to it approached in the autumnal time; & seeing

the wood, in vain abundant having fruits, who

from them tasting more they hurt than they delighted;

with holy raised hand blessing, he said: In the name of the omnipotent

God, all your bitterness, O bitter tree,

from you depart; & your hitherto most bitter, into most sweet

let be turned apples: & with bitterness lost, into

wondrous, according to the word of the Saint, were turned sweetness *. At another time the Saint sent his Monks,

that from a certain commoner's little field bundles of branches

to the lodging they should bring to be constructed. Who when

to the Saint, with cargo ship filled from the above-said little branches

materials, orders barley in fully-grown summer to be sown, returned came; & said,

the commoner of the same cause of loss very saddened;

The Saint consequently commanding says; Lest therefore

that man we scandalize, to him from us three

let be brought of barley measures, & the same in these days

ploughed himself let him sow in the land. Which to the commoner,

Findechanus by name, according to the Saint's command sent,

& before him with such commendation assigned,

joyfully receiving, he said; How after Summer

time the crop sown against the nature of this

earth, will prosper? The wife on the contrary; Do, she said, according

to the Saint's mandate, to whom the Lord will grant whatever

from Him he shall have asked. But also those who were sent,

at the same time this added, saying: Holy Columba,

who us to you with this sent gift, this mandate

through us about your commended crop, saying; The man

he in the omnipotence of God let him confide: which in the same year ripens. his crop

although of the month June twelve advanced days

sown, in the beginning of August the month will be reaped. Obeys

the commoner by ploughing & sowing; & the harvest,

which in the above-said in time against hope he sowed,

with all the admiration of neighbors in the exordium

of the August month ripe, according to the word of the Saint,

he reaped in the place of the land which is called Deleros.

IV.

[43] At another time likewise, when the Saint in Iona

was staying island, Seen from the sea to ascend a cloud pestilential, sitting on a little hill which

in Latin Munition-great is called, he sees from the North

arisen: when ascending seen, the Saint to a certain

of his near him Monk sitting, by name

Silvanus c, son of Nemanus Don Mocusogin; This

cloud, he said, very harmful to men & cattle

will be: & on this day more swiftly flying over, upon somewhat

Ailbine even to the ford of Cliad d, in the evening rain

it will distill mortifying, which grievous & purulent in human

bodies, & in cattle's udders to be born

it will make ulcers; with which men sick & cattle,

with that venomous grievousness even to death afflicted,

will labor: but we for them taking pity to relieve

their languors, with the Lord taking pity, must. You

therefore, Silvane, now with me descending from the mountain,

navigation prepare on the morrow day, with life as companion

& God willing, from me received bread, with the name of God invoked

blessed, with which in water dipped men

with it sprinkled & cattle swift will recover health.

What do we delay? On the morrow day, with these things which necessary

were more quickly prepared, Silvanus, the bread by himself blessed he orders to be dipped in water, received from

the hand of the Saint blessed bread, in peace sailed out.

To whom the Saint, from himself at the same departing hour, adds this

consoling word, saying: Trust, son, winds

you will have favorable & prosperous day and night, until

you arrive at that region which is called

Ard-Cannachte e, that to the languishing there more quickly,

with the salutary you may aid bread. What more? Silvanus,

with word obeyed of the Saint, with prosperous & swift navigation,

with the Lord helping, to the above mentioned

arriving part of that region, the people about whom

the Saint had foretold, devastated by the cloud aforesaid

disease-bearing rain finding flowing, more quickly running ahead;

& first six men, in the same, sea near

house found, in extremes in death placed with the approaching,

by the same Silvanus with water of blessing

sprinkled, in the same present day more opportunely were healed.

Whose sudden healing's rumor through all that, by disease

pestilential devastated region, quickly divulged;

every sick to the holy Columba's messenger invited

people. Who, according to the Saint's mandate, whose sprinkling heals the infected.

men & cattle with blessed bread dipped in water sprinkled,

& immediately full recovering health,

men with cattle saved, Christ in the holy

Columba, with extraordinary thanksgiving, praised.

In this therefore above-written narration, as

I estimate, two these manifestly equally accompany: this

is the grace of prophecy about the cloud, & of virtue miracle

in the sick's health. These through all to be

most true, the above-said Silvanus, soldier of Christ, of the Saint

messenger of Columba, before Segineus the Abbot & other

testified was elders.

[44] At another time, the Saint when in Iona he was staying

island in the first hour of the day, a certain calling

Brother, Lugaidus f by name, whose surname

in Scottish Lathir is called; & thus him addresses,

saying: Prepare quickly to Scotia swift navigation,

for to me very is necessary, you, even to

Clocerus g of the sons of Damen, to send messenger.

For in this past night, by some chance, Maugina

Mass to home returned, stumbled, & her thigh

into two was broken parts: this often my, crying out,

name remembers, from the Lord hoping

herself to receive through me consolation. In a similar manner blessed water What more?

Lugaidus obeying & consequently departing,

the Saint a pine hands over with blessing a little box,

saying; The blessing, which in this little box is contained,

when to Maugina you arrive to visit, in

water upon her let be poured thigh: & immediately, with the invoked

name of God, the thigh bone will be joined & will be condensed

& the holy virgin full will recover health. And this

the Saint adds: Behold I shall place on this box's lid

the number of twenty-three years, in which the holy

virgin in this present, after the same health, about to live

is life. the broken thigh he heals, Which all things thus fully were fulfilled,

just as by the Saint foretold. For immediately as Lugaidus

to the holy came virgin; with blessed water, as

the Saint commended, poured on the thigh, without delay

any with condensed bone, fully healed was: & in the arrival

of the messenger of S. Columba with great thanksgiving

rejoiced, for twenty-three years, according to the Saint's

prophecy, after health in good acts remaining,

she lived.

VI.

VII.

VIII.

[45] The man of praiseworthy life, just as to us from experienced

is handed down, & various languors. of various languors the sick

with invoked name of Christ, on those days healed; on which

to the Kings going agreement, in Dorso-Cette

briefly he stayed time. For either by holy

hands' extension, or by water by him blessed, sick

several sprinkled, or even by his fringe touch amphilabi,

or of some matter, of salt namely or bread

with blessing received & with waters dipped, full

believing recovered health *. At another likewise in

time, Colgius i son of Cellach, asked from

the Saint a stone of salt blessed received, The salt by him blessed is not burned. of sister &

his nurse about to be profitable, who of ophthalmia labored

with very grievous languor. Such eulogy the same sister

& nurse from the hand of the brother receiving, on the wall above

the bed she hung, & by chance it happened after some

days, that the same little village, with the above-said little house

of the woman, with flame devastating, was burned. Wondrous

to tell! Of that wall the little particle, lest of the blessed man on it

might perish hung blessing, after the whole burnt

house, standing unharmed remained: nor did fire dare

to touch the two, on which hung the salt

stone, sticks *. Another miracle I esteem not to be silent,

what sometime was done through the contrary

transit of the man. A certain youth, from a horse fallen into

dead, twenty under water days remained: who,

just as under his arm, falling, books in a leathern hidden

little sack had, so however after the above mentioned

number of days was found, the little sack with books

between arm & side holding: of whose also to

the dry brought back corpse & opened the little sack, His writing, a leaf

of S. Columba with holy written little fingers, among other

leaves of books, not only corrupted, but also

putrefied, was found dry & in no way corrupted,

as if in a little chest it had been hidden.

IX.

[46] At another time, a book of Hymns l weekly,

by S. Columba's hand written, from a certain

boy from a bridge slipping from shoulders, with the leathern in which

it was sack, in a certain of the part of the Leinster m river

submerged fell: which namely little book, from the Natal

of the Lord even to the Paschal consummation

of days in waters remaining, afterwards on the bank of the river

by some women there walking

found, to a certain Jogenanus the Presbyter, likewise the little book is preserved from the waters.

of the race Pict, of which before of jurisdiction it was, in the same, not

only soaked, but also putrefied was carried

sack. Which namely the same Jogenanus opening,

his uncorrupted little book found, & so clean

& dry, as if in a chest so much it had remained time,

& never in waters had fallen. But also other things

about books, by the hand of S. Columba written, similar from experienced

we have undoubtedly learned in various performed places;

which namely books, in waters submerged, in no way to be corrupted

could. About the above mentioned indeed Jogenanus's

book, from certain truthful & perfect & of good

testimony, without any ambiguity report

we received, who the same book, after so many above-said

submersion days, most white & most lucid

considered. These two, although in small

things performed, & through contrary shown elements, fire

namely & water, of the blessed testify the honor of the man,

& of how great & what kind of merit before the Lord he is held.

[47] And because a little above of the watery is made mention

element, we should not be silent also other miracles,

which through His Saint the Lord, Baptizing a boy a fountain he elicits. of the same in

matter, although at different times & places, of creature performed.

For at another time, when the Saint in his

was conducting peregrination; a child to him through parents

for baptizing is offered making a journey; & because in

neighboring water was not found places, the Saint to

prayed: & after prayer rising, of the same rock

the front he blessed: from which consequently water

abundantly bubbling flowed, in which immediately the little child

he baptized. About which also baptized these prophesying

he brought forth words, saying: & about the baptized he prophesies. This little boy even

to extreme long-lived will live age; in years youthful

to carnal desires sufficiently to serve, &

thereafter Christianly even to the end of warfare to be devoted,

in good old age to the Lord he will migrate. Which

all things to the same man, according to the Saint's happened vaticination.

This was Lugu-Cenealad n, whose parents

were in Artdaib-muirchol, where today a little fountain,

with the Saint's name Columba's powerful, is seen.

XI.

XII.

[48] At another time the blessed man, when in the Picts'

province for some he stayed days, A fountain illusory, he heard

among the gentile people about another fountain to be divulged fame, which

as a God stupid men, the devil blinding their

senses, venerated, on account of which all things seduced

Gentiles divine to the fountain offered honor. With which

learned, the Saint on another day intrepid approached

to the fountain. Which seeing the magi, whom often he himself

confused & conquered from himself repelled, were very rejoiced;

namely thinking him by a similar of that harmful touch of water

about to suffer. He indeed first with raised holy hand, by blessing salutary makes.

with invocation of Christ's name, his hands washed &

feet; then thereafter with companions from the same by himself blessed

drank; from which day demons from the same departed

fountain, & not only not to anyone permitted

to harm; but also, after the Saint's blessing & in

it washing, many in the people infirmities through

the same were healed fountain. * At another time,

the holy man in the sea to be in danger began; the whole indeed

vessel of the ship very shaken, A tempest he calms by prayer. with great of waves

masses strongly was struck, with a great everywhere instant

of winds tempest. The sailors then by chance to the Saint,

the bilge with them to draw out trying, say;

What now you do, not greatly to us profits

being in danger: pray rather you should for those in danger.

Which heard, the water he ceases bitter to empty

Hini-glas o; sweet indeed & intent prayer

he began to the Lord to pour. Wondrous to tell! In the same

moment of the hour, in which the Saint in the prow standing with extended

to heaven palms the omnipotent prayed,

all of the air tempest & sea fury, more quickly than said

calmed ceased, & immediately most serene tranquility

followed. Who indeed in the ship were astonished,

with great of mind admiration, rendering

thanks, glorified the Lord in the holy & praiseworthy

man.

XIII.

[49] At another time also, with a fierce exceedingly tempest

dangerous insisting, the companions, that for them the Saint

the Lord should pray, calling out; this to them

gave response, saying: This day it is not mine

for you, another by the prayer of S. Cainnechus, in this danger constituted, to pray; but it is

of Abbot Cainnechus, the holy man. Wondrous I am about to say.

At the same hour S. Cainnechus, in his living monastery,

which in Latin Campulus-bovis is called, in Scottish

indeed Achad bou p, with Spirit revealing holy, the above-said

of S. Columba, in the inner of heart ear, voice

had heard; & when by chance after the ninth he had begun hour

in the refectory eulogy to break; more quickly deserts

the little table, with one on foot adhering shoe, & with the other

before the great hurry left, hastily proceeds

these with words to the church; It is not to us this

time to dine, when in the sea is in danger the ship

of S. Columba: for at this moment, he this

name of Cainnechus doubling remembers, that for

him & companions in danger Christ he may pray. who what he did narrates. After

these his words the oratory entering, with bent knees

the Lord, immediately the tempest ceased, & the sea very

was calmed. Then thereafter S. Columba, Cainnechus's

to the church hastening seeing, although

far living; wondrously this from pure breast

brings forth word, saying: Now I have known, O Cainneche,

that God your has heard prayer; now

very for us profits your to the church, swift,

with one shoe, course. In this therefore miracle

of both, as we believe, the prayer cooperated of

Saints.

NOTES F. B.

eighteen, which from the Hibernian Martyrologies gathered Colgan, one to be

this S. Columba's disciple does not doubt. But which from those eighteen?

to be defined cannot.

About its Bishop treats Colgan 24 March at the life of S. Macarthennus:

I judge however to be called of the sons of Damen, because they citizens among the more noble

inhabited it.

is venerated according to the Hibernian Martyrologies 15 December in the church of

Cluain-boireann, in the region of Connacht, called Himania. About her father Damen, who he was, at length disputes Colgan.

Colgan in Hibernian Martyrologies, nor sufficiently certainly found. Was it

necessary to seek? For not all, who piously their life end,

are to be inscribed in Martyrologies. I would have preferred through him more clearly

to understand, where is that miraculous fountain, celebrated by S. Columba's name.

p Situated is this monastery in Ossoria region of Leinster: & was many days Episcopal Seat, thence in later age to Kill-kennia translated. In Hibernian also now is called Achad-bo, that is the Field of the ox. Is venerated S. Cainnechus II October.

CHAPTER II.

Miracles in inanimate things & beasts performed, the impious punished, of the demon put to flight the illusions.

XIV.

[50] At another time the same above mentioned

Cainnechus, his, To Cainnechus the staff miraculously he returns. from the port of Iona island to

Scotia to sail beginning, his staff with himself to carry

forgot; which namely his staff, after his

departure on the shore found, into the holy's hand was handed

of Columba; & he home returned into

the oratory carries, & there alone in prayer at length

stays. Cainnechus accordingly to Oidecham

approaching island, suddenly of his forgetfulness

stung, interiorly was struck: but after a moderate

interval from the ship descending, & on the earth

in prayer knees bending, the staff, which in the port

of Iona island forgotten behind him he left, upon the turf

of the little earth of Airche a before himself he found; of whose also brought about

divinely transmission very he was wondering, with thanksgiving

in God action.

XV.

[51] At another time also of the above b mentioned

holy man [Baitheneus & Columbanus c son

of Beognei] to the Saint coming, A favorable wind for those about to sail he obtains, from him together unanimously

ask, that he himself from the Lord asking should obtain,

prosperous on the morrow day wind to themselves to be given,

by different about to migrate way. To whom the Saint answering,

this gave response: In the morning of the morrow day,

Baitheneus, from the port of Iona sailing out island, breath

will have favorable, until to the port he arrive

of Campus-Lunge. Which thus according to the Saint's word the Lord

granted: for Baitheneus with full on the same day

sails, the great and whole sea even to Ethica

crossed land. At the hour of the same day

third, the venerable man Columbanus calls Presbyter,

saying: Now Baitheneus prosperously to the desired

has arrived port, for sailing you today

prepare; soon the Lord the wind will turn into the North. & soon to another by a different way about to set out:

To whom thus brought forth the blessed man's word, in the same

hour the favorable South wind, into the North

turned breath. So in the same day, each man

holy, one from the other in peace turned, Baitheneus

in the morning to Ethica land, Columbanus after

midday Hibernia beginning to seek, with full sailed out

sails & breaths favorable. This of the illustrious man

by virtue of prayers, with the Lord granting, was made

miracle: because, as is written, all things possible

are to the believing. After that on the day of S. Columban's

departure, the holy this about him prophetic Columba

brought forth word: The holy man Columban, to whom departing

we have blessed, nowhere in this world the face

will see mine. Which thus afterwards was fulfilled, for

in the same year S. Columba to the Lord passed.

XVI.

[52] At another time, a certain youth, Columban

suddenly arriving stopped, a demon from a vessel of milk he puts to flight by the sign of the Cross, in which the blessed man was writing.

This same after cows' returned milking,

on his back carrying a little vessel new full of milk,

says to the Saint, that according to custom such he might bless

burden. The Saint then from opposite from afar in the air

the sign of salvation with raised hand depicted, which immediately

very was shaken, & the bottom e of the lid, through

its two holes pushed back, further was thrown: the lid

down to the ground fell, the milk from the greater measure into

the ground was poured. The young man the vessel, with the little

which had remained of milk above the bottom, on the ground places;

knees suppliantly bends. To whom the Saint;

Rise, he said, Columban, today in your operation

negligently you have acted; & what was spilled he restores: the demon in the bottom of the empty hiding

little vessel, with impressed Lord's Cross sign, before

the infusion of milk, you did not put to flight: of whose namely

sign now the virtue not bearing trembling, with whole

equally disturbed vessel, swiftly with milk's effusion

he fled. Here therefore to me nearer the little vessel, that it

I may bless, approach. Which done, half-empty,

which the Saint had blessed, vessel, in the same moment divinely

filled was found: & the little, which

before in the bottom of the vessel had remained, under the holy hand's

blessing, even to the top quickly grew.

XVII.

[53] This in the house of some commoner rich (who on

mount Cainle was staying) Foirtgirni by name, milk by magic pressed, he shows to be blood;

to have been done is handed down. Where when the Saint was a guest, among

rustics contending two, whose first arrival

he foreknew, with right judgment he judged: & one

of them, by name Silnanus a magician was; by

the Saint ordered, from a bull who was near, milk

by diabolical art he pressed: which the Saint, not that those

he might confirm sorceries, ordered to be done, far be it; but

that them before the multitude he might destroy. The man therefore blessed

the vessel, as it seemed, with such full milk, to himself more quickly

to be given asked; & this with the sentence blessed saying;

Now will be proved, that not is this true, which

is thought, milk; but by demons' fraud, for deceiving

men, decolorized blood; & immediately the milky

that color into the nature was changed proper, this

is into blood. The bull also, who through one hour's

moment, in foul leanness wasted & macerated, was

near death; with blessed by the Saint water poured upon,

with wondrous under swiftness was healed.

XVIII.

XIX.

[54] On a certain day a certain of good disposition youth,

Lugneus f Mocumin by name, who afterwards an old man in

the monastery of Elena island Prefect was, this flowing from the nostrils he stops? to the Saint

coming, complains of a flow of blood, which

often through many months from his nostrils immoderately

flowed. With whom nearer called, the Saint both

his nostrils with two of his right hand fingers gripping,

blessed: from which hour of blessing,

never blood from his nose even to the extreme

distilled day *. At another time, when the praiseworthy

man's companions, strenuous fishermen, five in a net

fishes had caught, he provides for himself a fish to be caught in the river Sale fish-filled; the Saint to

them, Again, he said, the net in the river put, & immediately

you will find a large, which to me the Lord has prepared,

fish. Who the Saint's word obeying,

of wondrous magnitude drew in the little net g a pike, by

God to himself prepared. At another time also, when

the Saint near Cei h lake for some stayed

days, his companions to go to fishing desiring, he delayed,

saying: Today & tomorrow no in the river will be found

fish: & another time two. on the third I shall send you day, & you will find

two large, in net retained, river pikes.

Which thus after two little days, the net putting, two

of rarest magnitude, in the river which is called Bo finding,

to the earth they drew. In these two mentioned

fishings, of miracle appears virtue, &

prophetic at the same time foreknowledge accompanying, for which

the Saint & companions to God thanks exceeding rendered.

XX.

XXI.

[55] Nesanus [Curved, who in that region was living,

which to the lake of Aporum i is contiguous]

when he was very needy, Cows he blesses, that they may be multiplied, the Saint at another time joyfully

with hospitality received man. Whom when hospitably

according to his strength, the space of one night he had ministered; the Saint

from him inquires, of what little cows' k number he had;

he said, Five. The Saint consequently, To

me, he said, bring, that them I may bless. With them brought,

& with raised hand holy blessed; From this day your

few five little cows will grow, said the Saint,

even to a hundred & five of cows number. And

because the same Nessanus, a commoner man was, with his wife

& sons; this also to him the blessed man of blessing

increase brought, saying; Will be your seed in sons

& grandsons blessed. Which all things fully,

according to the Saint's word, without any were fulfilled diminution.

At another time also, the blessed man on a certain

night, when with the above mentioned l Columban,

at that time needy, well was hospitable;

in the morning first the Saint, but to the predefined number, just as above about Nessanus

was mentioned, of the quantity & quality

of substance the commoner host interrogates. Who interrogated,

Five, he said, only have I little cows;

which, if them you shall bless, into greater will grow.

Which immediately by the Saint ordered he brought; & in similar manner,

as above about Nessanus's five was said little cows,

& of this Columban's little cows the five equally

blessing, said; One hundred & five, with God

granting, you shall have cows; & will be in sons & grandsons

your florid blessing. Which all things, according to the blessed man's

prophecy, in lambs & cattle his &

offspring, most fully were fulfilled; & wondrously

manner the number by the Saint predefined, in above mentioned

both men, in the hundred of cows

& five completed number, in no way to be added

could: for those, which they never exceeded: which above the predefined exceeded

number, by various snatched chances, nowhere

appeared, except that which either into proper uses

of the family, or even the work of alms could be expended

. In this therefore narration, as in the rest, virtue's

miracle & prophecy at the same time openly is shown:

for in the great cows' amplification, of blessing

equally & prayer the virtue appears; &

in the predefinition of the number, prophetic foreknowledge.

XXII.

[56] The venerable man the above-mentioned Columban,

whom from poor the virtue of his blessing

rich made, very loved; a raider despising the Saint's warnings, because to him many of piety

offices he was offering. There was however at that time a certain

man malefactor, persecutor of the good, by name

Joan, son of Conallus, son of Domnallus, of royal Gabran

friend of the holy Columba, persecuted; & his house

of all in it found had devastated

with snatched; not once, but twice hostilely acting. Whence

perhaps not undeservedly to the same malign happened man, that

on the third time, after the same house's third predation,

the blessed man, whom as if further placed

he had despised, more nearly approaching, to the ship

returning prey laden, with companions met

had. Whom when the Saint about his evils rebuked,

& the prey to put down asking persuaded; he, harsh

& unpersuadable remaining, the Saint despised;

& the ship with the prey boarding, the blessed man

was mocking & deriding. Whom the Saint to the sea

even pursued; & glassy entering waters even

to the knee marine, with raised even to heaven both

hands, Christ intently prays, who His glorifying

themselves glorifies elect. Is indeed that port,

in which after the departure of the persecutor standing a little

the Lord he prayed, in the place which in Scottish is called

Ait-chambas Art-muirchol. Then accordingly the Saint

with completed prayer, to dry returned, in a higher

with companions sits place: according to his vaticination, to whom in that

hour formidable very he brings forth words, saying: This

wretched little man, who Christ in His despised

servants, to the port, from which lately before you he departed,

never will return: but nor to other which

he seeks lands, by sudden prevented death, with his

will arrive evil cooperators. For today, which

soon you will see, from a cloud from the North arisen, harsh sent

storm, him with his companions will submerge; nor

from them even one will remain a fabulist. After somewhat

few intervention of delays, on a most serene day,

behold from the sea arisen, just as the Saint had said,

between Malea & Colossa n islands finding,

suddenly with turbulent submerged in the middle of the sea: by a storm he is submerged. nor of them,

according to the word of the Saint, who in the ship were even one

escaped; & wondrously manner, with all around

remaining tranquil sea, such one snatching to

hell submerged threw prostrate storm, wretchedly indeed,

but worthily.

XXIII.

[57] A homicide, as the Saint had foretold, At another time also, the holy man, a certain

of the noble Picts' race exile, by name Tarainus,

into the hand of some Feradacus rich man, who

in Ilea o island dwelt, diligently assigning, commended;

that in his company, as one of friends,

for some months he might live. Whom when

with such commendation from the Saint's hand the man had received

commended, after a few days deceitfully acting,

with cruel he him command slaughtered. Which immense

crime, when to the Saint by travelers it was announced;

thus responding spoke: Not to me, but

to God the unhappy that little man lied, whose name

from the book of life will be erased. These words in summer

now in the middle we speak time; but in autumnal,

before from pig's he tastes flesh, by tree

fruit fattened, by sudden prevented death to infernal

he will be snatched places. This of holy prophecy man when

to the wretched was announced little man, despising he derided

the Saint: & after days some of autumnal months,

him commanding a sow with nuts fattened on kernels

is killed, while not yet others of the same man killed

sows: from which quickly disemboweled part for himself in

man pre-tasting, of the blessed man's prophecy he might destroy.

Which namely roasted, to be given to himself he asked

some to be pre-tasted of a bite particle: suddenly he perishes. to

which to be received, the extended hand before

to his mouth he turned, expiring, dead, back on his back

fell. And those who had seen, & who had heard, very

terrified, wondering, Christ in the holy prophet

honoring glorified.

XXIV.

[58] At another time the blessed man, when others of the Churches'

persecutors, in Hinba staying island,

to excommunicate had begun; to be killed for the Saint another Monk, namely the sons of Conall

son of Domnail, of whom one was Joan, about whom above

we related; a certain of the same malefactors'

companions, by the devil's instinct with a spear rushed in, that the Saint

he might kill. Which forestalling one of the Brethren,

Findluganus p by name, ready to die for the holy

man, in his cuculla clothed intervened: but wondrously

in manner of the blessed man such garment, in his cuculla clothed he is preserved unharmed, as a certain

most fortified & impenetrable lorica, although

by a strong man's impulse of a sharper spear, to be pierced not

could; but unharmed remained: & he who in it clothed

was, untouched & unharmed by such protected was fortification.

He indeed wicked, who Manus-dextra

in Latin is named, backward returned, estimating that

the holy with a spear he had pierced man. After from that day

island, Even to this day, he said, is completed

he could, Findluganus my killed in stead: but he himself, & is punished he who him himself to have killed believed.

as I estimate, in this hour is killed. Which according to

the Saint's revelation in the same moment in that island

was done, which in Latin Long can be called, where

he himself alone Lambdes, in some of men on each side

acted battle, by Cronan's son Baithan's javelin

pierced, in the name, as is said, of S. Columba

sent forth, had perished: & after his death battling

the men ceased.

XXV.

[59] When the blessed man, still a youth Deacon,

in the part of the Leinster divine learning wisdom

was living; on a certain happened day, that a certain man, A little girl with the Saint resisting killing,

of innocent harsh persecutor cruel, a certain

in the plain of a field little daughter fleeing was pursuing.

Who when by chance Gemmanus r the old man, of the above

mentioned youth Deacon master, in the field

reading had seen, to him with straight course, as much as she could

with speed, she fled. Who with such disturbed sudden,

Columba from afar reading calls; that

both, as much as they could, the daughter from the pursuer

might defend. Who immediately coming, none to them

from him given reverence, the daughter under their garments

with a lance killed: & leaving lying dead

upon their feet, turned away to go away began. The old man then

very saddened turned to Columba, immediately afterwards he dies & is damned. How great,

he said, holy boy Columba, this crime, with

our dishonor, of time space, unpunished

to become will the judge just permit God? The Saint consequently

this on him criminal brought forth sentence,

saying: At the same hour, in which of the killed by him

daughter the soul ascends to the heavens; the soul of the very killer

may descend to hell: & more quickly than the said with the word,

just as Ananias before Peter, so also that innocents'

killer, before the eyes of the Saint youth, in the same

dead fell little earth. Of whose rumor sudden

formidable vengeance, immediately through many Scotia's

provinces, with wondrous of the holy Deacon fame, was divulged.

Hitherto about adversaries' terrific vengeances

to have said let suffice: now about beasts some we shall narrate

few.

XXVI.

XXVII.

[60] At another time, when the blessed man on Scia s island

for some stayed days, further a little

alone, of prayer with regard, separated from the Brethren, A boar by him ordered dies. a wood

entering dense, of wondrous magnitude a boar,

whom by chance hunting dogs were pursuing, met

he had. Whom seen from afar, the Saint looking stopped:

then thereafter with invoked God's name, with holy raised

hand, with intent says to him prayer; Further

here proceed do not: in the place, to which now

you have come, die. With the Saint's in the woods sounding

word, not only further to approach he could not, but before

the face itself, terrible beast, by his word's virtue

mortified, quickly fell *. At another also time,

when the blessed man in the Picts' province for

some stayed months, An aquatic beast, which a man had killed, he had need a river

to cross Nesa: to whose bank when he had approached, others

from the inhabitants he beholds a wretched burying little man;

whom, as the very buriers reported, a certain a little before

swimming a water beast snatching, with a bite bit

most savage: whose miserable corpse, late

namely some in an alder boat coming to aid, with extended drew

with hooks. The man on the contrary blessed, these hearing

commands, that one of the companions swimming, a caupaltus

t, in the other standing bank, to himself by sailing should bring back.

Which of the Saint heard praiseworthy man's precept,

Lugneus Mocumin with nothing delayed obeying, with deposited

garments except the tunic, throws himself into

the waters. But the one which before not so satiated, as

for prey kindled, in the deep of the river was hiding; perceiving

with him swimming disturbed above the water, suddenly emerging

swimming, to the man in the middle swimming bed,

with great roar with open ran mouth. The man

then blessed seeing, with all who were, both Barbarians

as also Brethren, with great terror struck, with

salutary, by the Cross sign is put to flight. holy raised hand, in the empty air the Cross

he depicted sign, with invoked God's name, to the fierce

he commanded beast, saying: Do not further proceed, nor

the man touch, back more quickly return. Then indeed

the beast, this of the Saint heard voice, backward, as if

by ropes drawn, with swifter retreat fled trembling:

which before to Lugneus swimming up to so much approached,

that the man between & beast not more

was than of one little spear u length. The Brethren then

departed seeing the beast, & Lugneus the fellow-soldier,

to them untouched & unharmed in the little ship

returned, with great wonder glorified

the Lord in the blessed truly: but also gentile barbarians,

who at present were, by the same miracle's magnitude,

which also they themselves had seen, compelled, God

magnified of the Christians.

NOTES F. B.

since this is to the sea contiguous, & the first region almost which to one crossing from

island of Iona to Ulster on the left occurs; & near it is the place

of nativity of S. Cainnechus, & a church by him built.

thinks Colgan him from the noble Hibernian family, called of the Hibruinians,

sprung, from which also the Kings of Connacht: opines also, with more fully

explained reasons, the same that to be, who afterwards Lindisfarne

Bishop, by name Colman, most vigorously for the Hibernian Paschal rite before

King Oswio fighting, by Wilfrid, with the sentence the King himself bringing,

gloriously was conquered, if so to be conquered glorious for him he had considered. Confesses

however Colgan that his opinion is opposed by the fact, which to Columban this, afterwards Colman, to be granted

would be an aged old age. For let us establish, that what here is narrated, the miracle

in year 597 happened, in which at least year S. Columba died. The youth, who a vessel

with milk filled bore on his shoulders, must be at least sixteen years old: but the question

of the Paschal celebration, was made

in the year six hundred sixty-fourth: & so to sixty-four years

add three, which from the prior remained century, & sixteen, which

the youth numbered Columbanus, you will have altogether years

eighty-three. And when Colman, by Bede's testimony, years only three the Lindisfarne Cathedra

held; necessary it is that he eighty years old from the Hyensian island

into England as Bishop was destined, which without graver testimony

not easily I would believe: much less, that the same after the eightieth

third year of age, leaving England, & preferring his Cathedra than

the Paschal rite to desert, in Hibernia two besides monasteries built,

which to have done Lindisfarne Colman, narrates the venerable Bede. But

what to Colgan's arguments? Was, he says, Colman a Hyensian Monk, & S. Columba's disciple according to the Author of the Life of S. Geraldus 13 March, such also seems to have been this Columban. Colman the Hyensian

Monk to have been no one doubts, but S. Columba's disciple nothing proves.

What the life of S. Geraldus regards, in which Colman is said to S. Columba

defunct to have succeeded, if benignly you explain, as it explains Colgan,

about another than immediate succession is to be understood, lest otherwise it should contradict manifestly

Adamnan, who Baitheneus to Columba substituted. But if in the rigor of the words

you have understood, more manifestly will it prove, that this Columban, Colman

of Lindisfarne is not. For how could Columban, who with Columba dying

was not too young, that he become Abbot; after sixty years was not

too old, that he become Bishop? And this, if anything to prove could the life of S.

Geraldus by Colgan published: which so badly is sewn together, that neither the press

nor faith merits. See what we said 13 March. Another of Colgan's

argument is, that each seems to have been sprung from Connacht &

the dominion of the family of the Hibruinians: but as it sufficiently were established, not however

would it evict one and the same to have been, among so many of the same name diverse

Saints.

p In Hibernian language Finluga, Finnloga & Finnlugaidh is called:

Brother of S. Fintan to have been thinks Colgan, & to be venerated 3 January.

Is mentioned he on the same day in the life of S. Fintan, which is not without Hibernian

fictions.

q Laimh-dheas a proper name, from the word's etymology the same is as, Right hand, as above said.

r Gemmanus, some

old man, is mentioned in the Hibernian life of S. Finnian of Cluain Eraird, of whom

there is said about the praises of S. Finnian to have written, & rightly is thought

he to be, about whom here is mention. Thinks however Colgan Gemthanum, Germanum or Gormanum should be read, by no other cause, than that to find him he could in Hibernian

Martyrologies. But necessary not is that he in these be found.

s Scia, an island of the chief of the Hebrides one, is interpreted Wing, because like a wing through the sea it extends.

t A Hibernian-ism, calls Colgan; & seems that by Caupaltum is understood a horse or Cavallo, who in Hibernian Capald is called. But the circumstances rather indicate, a Skiff to be signified: & at the end is said Lugneus in a little ship returned. Caupulus moreover & Caupillus, a ship and Skiff signify, as can be seen in Cangius.

u Contulus diminutive from Conto. It seems with a certain singular study Adamnan diminutives to have loved;

with them he uses even when about great matters he speaks: nor is it wondrous, for also his very name diminutive from Adam is.

CHAPTER III.

Columba serpents & magi restrains, the sick, dead, the poor he aids: doors to him spontaneously opened.

XXVIII.

XXIX.

[61] On a certain day of the same summer time, in which

to the Lord he passed, The serpents of the island he prohibits to harm. to visit the Brethren

the Saint borne in a wagon proceeds, who in the western little field

of Iona island the material work were exercising. After

their consoling by the Saint brought forth speeches, on

this, little sons, day, I know that in this little field's places

never will you be able in the future to see my face.

Whom this heard word very saddened seeing,

to console them as much as can be done trying, both

hands he raises holy, & whole this our

blessing island, said: From this of this little hour moment,

all of vipers' poisons in no way, in

this island's little lands, either men or cattle

will be able to harm a, as long as Christ's commandments of the same

dwelling the inhabitants shall have observed *. At another

time a certain Brother, by name Molua b grandson

of Briun, Iron not noticing he blesses, to the Saint in the same writing hour coming,

says to him: This which in hand I have iron,

I ask bless. Who a little with extended hand

holy with the pen signing blessed, to the book

from which he was writing with face turned. Which namely above-said

Brother, with iron blessed departing,

the Saint inquires saying: What to the Brother iron

did I bless? Diermitius, his pious minister, A dagger,

he said, for killing oxen or bulls, you have blessed.

Who on the contrary responding begins: The iron, which I have blessed,

I trust in my Lord, that neither a man,

nor cattle will it harm c. Which the Saint's most firm in the same

hour was proved word. For the same

Brother, having gone out of the rampart of the monastery, an ox to kill

wishing, which to none afterwards could harm. with three firm times, & strong impulse

trying, nor yet could its pierce

skin. Which the Monks knowing having experienced, of the same

dagger's iron, with fire's heat resolved, through all

the monastery's irons, melted they divided

smeared: nor afterwards could any flesh wound,

with that Saint's remaining blessing's strength.

XXX.

XXXI.

[62] At another time Diermitius, the Saint's pious minister,

even to death was sick: For his minister he obtains a longer life. to whom, in

extremes constituted, the Saint visiting approached: &

with invoked Christ's name; the sick's at the bed standing,

& for him praying, said: Exorable to me be

I pray, Lord, & the soul of my minister pious,

from this flesh's dwelling, me do not take away surviving.

And this said for a little he was silent. Then

accordingly this from sacred mouth speaks voice, saying:

This my not only this time now will not die

boy, but also after my years will live many death.

Whose this prayer was heard. For Diermitius, immediately

after the Saint's audible prayer, full recovered

health; through many also years, after

the Saint's to the Lord migration, survived *.

At another time also, the Saint when across the British

was making journey back, a certain youth, one

of the companions, by sudden afflicted illness, to extremes

was led, by name Fintenus [son

of Aidus] d: for whom the fellow-soldiers the Saint sadly ask,

that he should pray. Who immediately to them compassionating, holy

with intent prayer extended to heaven hands,

& the sick blessing, said: This, for whom you interpellate,

little youth life will live long: & after

all of ours, who here are present, & to another. departure surviving

will remain, in good about to die old age. Which

of the blessed man vaticination fully through all was fulfilled:

for the same youth, of that afterwards monastery founder,

which is called Kailli, from there e in good old age the present

ended life.

XXXII.

[63] At another time, in which S. Columba in the Picts'

province for some was staying days; A boy recently baptized & dead, a certain

with whole commoner family the word of life through an interpreter,

with the holy preaching man, hearing believed,

& believing was baptized, husband with wife,

& children & relatives. And after some

little days' interval few, one of the sons,

of the father of the family with grievous seized illness, even to

the borders of death & life was led. Whom when

the magi dying had seen, to the parents with great

reproach they began to mock, & their as if stronger

to magnify Gods; of the Christians indeed, as

to the blessed were intimated man, with zeal stirred up of God, to the house

with his companions of the friend proceeds commoner, where

the parents of recently dead offspring sad celebrated

funeral. Whom the Saint very saddened seeing, to the magi therefore blaspheming confusion

confirming, with said addressed consoling, that

in no way of divine omnipotence they should doubt.

Consequently he inquires, saying: In what

little dwelling does the body of the deceased lie boy? The father then bereft,

the Saint under the sad leads roof. Who

immediately, all outside excluded leaving crowd,

alone the saddened enters dwelling: where immediately,

with bent knees the face abundantly with tears watering,

Christ he prays the Lord; & after the kneeling

rising, his eyes turns to the dead, saying;

In the name of the Lord Jesus Christ revive,

& stand upon your feet. With this of the Saint honorable

voice, the soul to the body returned, & the dead

with opened revived eyes: whose hand holding the Apostolic

man raised, & in station stabilizing, with him

going out of the house leads back, & to the parents revived

assigned. Cry then by the peoples is raised, revives.

the wailing into joy is turned, the God of the Christians

is glorified. This our Columba with Elijah

& Elisha the Prophets has to himself common of virtue

miracle, & with Peter & Paul & John the Apostles

& between both, this is of the Prophets

& Apostles assemblies, an honorable of heavenly

homeland seat man Prophetic & Apostolic, &

eternal with Christ, who reigns with the Father in

unity of the Holy Spirit, through all ages of ages.

XXXIII.

[64] At the same time the venerable man, a certain

from Broichnan the magus Scottish asked maidservant, To the magus, the maidservant unwilling to free,

of humanity through commiseration to be freed: whom

when he with hard very & stupid retained mind,

the Saint to him speaking, this speaks in the manner: Know;

that if to me this pilgrim to free captive

you will not have wished, before from this you return province, more quickly

you will die. And this before Brudius the King saying,

going out of the house royal, to Nesa came river,

from which namely river a stone taking white,

to the companions; Mark, he said, this white stone,

through which the Lord in this gentile people many

of the sick will perfect healings. And this having spoken word,

consequently he brought, saying. Now Broichnan

strongly is shaken: therefore about to die, for an Angel from

heaven sent, grievously him striking, the glass in

his hand, from which he drank, has broken in many fragments.

Him indeed, breathing sick sighs, left

death near. In this place a little let us await

two of the King's messengers, to us swiftly sent,

that Broichnan dying more quickly we may help: for

Broichnan, formidably seized, the little maidservant

to free is ready. Still the Saint these speaking

words; behold, as he had foretold, two by the King sent horsemen

come, all things which in the King's fortification, about

Broichnan according to the Saint's vaticination are done, narrating;

& about the cup's breaking, & about the magus's seizure,

& the maidservant's prepared release: & this they added,

saying, The King & his familiars us to you

have sent, that to the nourisher his Broichnan you may help,

soon about to die. With which heard of the messengers words;

the Saint two from the companions' number to the King, with

the stone by him blessed, sends, saying: If first

Broichnan shall have promised himself the maidservant to free,

then thereafter this little stone let be dipped in water, but to penitent, & thus

from it let him drink, & immediately health he will recover: if

indeed he shall refuse, refusing to release the maidservant, immediately he will die.

Two Sent, with the Saint's word obeying, to

the court they come royal, the words of the venerable man

to the King narrating: with which intimated to the King, & to the nourisher

his Broichnan, very they feared: & at the same hour

with freed maidservant to the holy man's legates is assigned, the stone

in water is dipped, & wondrously in manner against nature

the stone f in waters floats on top, as an apple or

nut, nor could the Saint's blessing of the man be submerged.

From which Broichnan floating drinking stone, helps through the miraculous stone. immediately

from near returned death, & whole flesh's recovered

health. Such indeed stone, afterwards in the treasures

of the King hidden, many in the people of illnesses

healings, similarly in water floating dipped, with the Lord

taking pity wrought. Wondrous to tell! By those sick,

whose life's term had come over, sought

the same stone, in no way to be found could: so also on

the day of the death of Brudius the King was sought, nor yet in

the same place, where had been before hidden, was it found.

XXXIV.

[65] After the above-mentioned performed, on a certain day

Broichnan to the Saint speaking man, To one about to sail to himself opposed by the magi tempest he dissipates. begins:

Tell me, Columba, at what time do you propose to sail?

The Saint; On the third day, he said, with God willing &

life as companion, the navigation we propose to begin.

Broichnan on the contrary: You will not be able, he said, for I

to bring upon I can. The Saint; The omnipotence

of God, he said, of all dominates, in whose name

all our motions with Him governing are directed.

What more? The Saint on the same day, as in heart he proposed,

to the lake of Nesa river long, with much following

crowd, came: the magi indeed to rejoice then

began, seeing great brought-on darkness

& contrary with tempest wind. Nor

is it a wonder, that these sometimes by the art of demons can be done, with God

permitting, that even winds & seas to harshness

be aroused: so indeed sometimes legions of demons,

to S. Germanus the Bishop, from the Wallic g gulf,

for the cause of human salvation to Britain sailing, in the middle

in the sea met; & adding dangers,

storms aroused; the sky and day with darkness's

mist they obscured; which yet all things with holy

praying Germanus, more quickly than said calmed, with cleared ceased

mist. Our therefore Columba, seeing against

himself elements aroused raging, Christ invokes

the Lord; & a little boat ascending, with the sailors

hesitating, he himself more constant made, the sail against

the wind orders to be raised. Which done, with all watching

crowd, the ship the breaths against adverse with wondrous occurs

speed; & after not great interval,

contrary winds, to the journey's ministries, with all wonder

return. And so through that whole day,

with gentle blasts, favorable breaths, the blessed man's boat

carried, to the port was driven. Let weigh therefore

the reader; how great & of what kind the same man venerable, in

whom God omnipotent with such above-written of miracles

virtues, before the gentile people, illustrious

his name manifested.

XXXV.

XXXVI.

[66] At another time, this is in the first of the Saint's

fatigue of journey to King Brudeus, by chance happened, The doors of the Palace closed with the sign of the Cross he opens,

that the same King by royal pride exalted, of his fortification,

proudly acting, at the first blessed arrival of the man,

did not open the gates. Which when knew the man of God,

with the companions to the gates' doors approaching; first

of the Lord's Cross impressing the sign, then

thereafter his hand striking against the doors he places: which

immediately spontaneously, with backward pushed strongly bolts, with

all swiftness opened were: with which immediately opened,

the Saint consequently with the companions enters. Which known

the King with the Senate very fearing, going out

of the house, to meet with veneration to the blessed proceeds

man, & with peaceful words gently quite addresses:

& from that thereafter day, the Saint & venerable

man, the same Ruler, of his all

remaining days of life, with very great honored

(as was fitting) honor. * At another likewise at time

the blessed man, for somewhat in Scotia days having stayed,

to visit the Brethren, who in the monastery

invited proceeded: but by some chance it happened, that with him to

the church approaching, likewise of a certain church. the keys were not found of the oratory.

But when the Saint, about not found yet

keys & about barred doors, among themselves complaining

others had heard; he himself to the door approaching;

Powerful is the Lord, he said, His house to His servants

even without keys to open. With this then voice,

suddenly back pushed by strong motion of the bolts, spontaneously

the door opened, the Saint with all's wonder

into the church before all enters; & hospitably

by the Brethren received, honorably by all

is venerated.

XXXVII.

[67] At another time a certain to the Saint commoner

came most poor, who in that dwelt region,

which to the lake's shores of Aporus i is contiguous. To the poor

To this therefore wretched man, who whence his wife & little ones

he might feed had not, the blessed man asking taking pity,

as he could, a certain bestowing alms,

said: Wretched little man, hands over a stake by him blessed, take from the wood a little wood neighboring,

& to me more quickly bring. Obeying the wretched,

according to the Saint's command, brought the material. Which

the Saint receiving, into a spit sharpened; & which his own

sharpening hand, blessing & to him assigning

needy, said: This spit diligently keep, which (as

I believe) nor to any cattle to harm will be able, except

wild beasts, also birds & fishes: & as long as you have

the stake, never in your house of venison

flesh's food abundant will be lacking. Which hearing the wretched

beggarly, very rejoiced home returns,

& the spit in remote earthen fixed places, which sylvan

frequented wild beasts: & on the next passed night, by which catching wild beasts without labor lives:

in the morning first proceeds, again to visit wishing the spit, in

which of wondrous magnitude a deer to have fallen he finds

pierced. What more? Nothing, as to us was said,

to pass could day, in which not either a stag, or

beast. Filled also wholly with wild flesh

house, to neighbors superfluous he was selling, what the lodging

of his house to contain could not.

[68] but persuaded by his imprudent wife, But yet of the devil's envy the person, as

Adam, & this also wretched found; who not

as a prudent, but foolish, thus to her husband spoke

was: Take from the ground the spit: for if on it men or

even cattle perish; you yourself, & I with our

children, either will be killed or captive shall be led. To these

the husband said; Not so will it be: for the holy man to me

blessing the stake, said; that never to men,

or even cattle will it harm. After these words,

the beggar to his wife consenting proceeds, & taking from

the ground the spit, within the house, as if loving it, along

the wall placed; on which soon his domestic

dog falling, perished. Which perishing, again the wife;

One, she said, of your sons will fall on the stake, &

will perish. Which heard her word, the husband the spit from

the wall removing to the wood reports, & in denser

fixes thickets, as he thought, where by no could it

animal be hit. Thence also it removing into

the bank under waters hiding, fixed: which on another revisiting

day, a pike in it of wondrous, magnitude pierced

& retained found. Whom from the river raising,

scarcely alone to the house to carry could, & the spit

with him from the water at the same time bringing back, externally on the upper

of the roof he affixed place: in which also a crow rolling,

with impulse slipping, perished pierced. Which done

the wretched, by foolish spouse's counsel depraved, the spit

taking from the roof, the stake he destroys, & to former poverty returns taking an axe, into many cutting

little pieces, into the fire casts. And afterwards, as if

of his poverty with lost not moderate solace, to beg again,

as he deserved, began: which namely of poverty's

true solace in the spit often above mentioned

depended, which for traps & nets, & every

of hunting & fishing kind preserved, could

suffice, with the blessed man's given blessing: & which

lost the wretched commoner, with it enriched for the time,

himself with whole family, late although, all for the rest

bewailed remaining days of life.

XXXVIII.

[69] At another time the blessed man's messenger, Lugaidus

to sail proposing, among the naval the Saint's instruments, The skin by the marine tide's recess taken,

under the sea, with heaped upon it not small stones,

to be moistened placed; & coming to the Saint,

what about the skin he did, he intimated. Who smiling, said;

The skin, which, as you say, under the waves you placed, this time

(as I estimate) not you to Hibernia will accompany. Why,

he said, not with me in the ship as companion him to have shall I be able?

The Saint; On another, he said, day, what the matter will prove,

you shall know. And so Lugaidus in the morning on the next day, to

retrieve from the sea the skin proceeds: which yet

the receding tide l at night withdrew wave. Which not found,

to the Saint returned sad, with bent on the ground knees,

his confessed was negligence. To whom the Saint,

him having consoled, by the same's return he causes to be found. said: Do not, Brother, for fragile

be saddened matters; the skin, which the receding tide took

wave, to its place, after your departure will return

by the incoming m. On the same day, after Lugaidus's from Iona

island departure, with hour passed ninth, the Saint

with those standing around thus speaking, said: Now one

of you to the sea let proceed: the skin about which Lugaidus

complained, & which the receding tide had taken wave; now

the incoming bringing back, in the place whence it had been withdrawn, has represented.

Which of the Saint heard word, a certain

alert youth to the shore ran of the sea; & found

skin, just as had foretold the Saint, with course returned

swift bringing back, very rejoiced, before the Saint,

with all who there were wondering,

assigned. In these, as often is said, two narrations,

above described, although in small

matters, in stake namely & skin, prophecy at the same time

& virtue's miracle to accompany are seen. Now

to other let us proceed.

NOTES F. B.

a Perhaps

here would have place it, what about put to flight by holy Patrick from Hibernia

serpents, was said in the preliminary Commentary on his life no. 25.

But other things persuade circumstances of time & place studiously

added, & Adamnan's authority, with not yet elapsed after the thing done century writing. But since at the end is said the miracle to be about to last, as long as Christ's commandments, of the same dwelling the inhabitants shall have observed: credible

it is, that after introduced heresy to have ceased; unless divine goodness, in

perpetual faith's testimony, even among the ungrateful & unworthy, it

to persevere has willed.

c From

the following Life of S. Baitheneus, where the same matter no. 8 is referred, sufficiently

it is understood, those only irons so smeared to have been, which to other

uses destined, fortuitous could a wound make: for who does not see

that it was inconsiderate, that no in the monastery iron, by which the skin

of anyone could be cut, for the use of an infirmary or a meat market.

This further of navigation to Britain undertaken by S. Germanus

of Auxerre, who is venerated 31 July, & of the tempest by demons

excited mentions Bede book 1 ch. 17, & the Life in Surius ch. 22.

is, as the land or field of two branches, not indeed of rivulets, as perhaps

by error in Adamnan crept in. Thus Colgan p. 493. But why be not

could the monastery of Glendalouch, which the Valley of two lakes is interpreted. See what on the third of this we said in the Preliminary Commentary on the Acts of S. Coëmgenus the Abbot.

CHAPTER IV.

For pilgrims a prosperous journey, for slaves liberty, for spouses

conjugal love he obtains; after death rain & favorable winds for those invoking

him he prays.

XXXIX.

[70] At another time, when the holy man in Iona

was living island, a certain commoner man, To one wishing to do penance for sin

recently having taken the habit of Clericate, from Scotia sailing across,

to the island monastery of the blessed man came.

Whom when on another day the Saint, in the lodging staying

as a guest, found alone; first about country,

about race, & the cause of the journey by the Saint interrogated;

from the region of the Conachtors a sprung himself he professed

was, & to wash away in peregrination sins

with long fatigued journey. To whom when the Saint, that of

his penance he might explore the quality, hard & laborious

before the eyes of the monastery had proposed commands; he

consequently to the Saint responding, said:

I am ready for all things, whatsoever to me to command

you may wish, although hardest, although unworthy.

What more? In the same hour all his confessed sins,

the laws of penance with bent on the ground knees to fulfill

he promised. a seven-year he imposes: To whom the Saint, Rise, he said, & depart.

Then thereafter so departing he addresses.

A seven-year you must in Ethica penance fulfill land:

I & you, until the number you complete of seven-year

years, with God granting, about to live we are. With which

of the Saint comforted by said, thanks to God giving;

What me, he said, to do is fitting about a certain false my

oath? For I a certain in my country dwelling

slaughtered little man, after the slaughter

of him as guilty in chains was held: but to me a certain

kindred man of the same kinship, very

with resources opulent, helping, me opportunely & from

chains chained absolved, & from death guilty rescued.

To whom after the absolution, with firm by oath

I had promised, myself to him all of my days of life

about to serve: but after some days in servitude spent,

to serve to a man disdaining, & to God rather

to obey preferring, deserter of that carnal lord,

oath breaking I departed; & to you, with the Lord

my prospering journey, I have arrived. To these the Saint,

the man for such very to be anxious seeing, just as before prophesying

speaks, saying: After seven, as

to you said, years' completion, on days

to me here Lenten you will come, & in the Paschal

solemnity to the altar approach, & Eucharist

receive. What with words do we delay? The Saint's man's commands

through all penitent obeys pilgrim, & on the same

days to the monastery of the Field sent of Lunge

b, there fully completed in penance seven

years, to the Saint on days of Lent, according to

the prior his prophetic command, which fulfilled, according to the Saint's prophecy, returns: &

after performed Pascha's solemnity, in which ordered

to the altar he approached; to the Saint inquiring about the above

mentioned came oath. To whom the Saint inquiring,

such prophesying responses speaks. Your, about

whom to me sometime you had said, carnal survives lord,

& father & mother & brothers still live,

now therefore prepare you should for navigation. And

among these words, a knife adorned with beastly carved

he brought forth teeth, saying: This receive with you to carry

gift, which to the lord for your redemption

you shall offer: but yet in no way will he receive: for he has

counsel, you on the same day freely without price liberty

to you he will give; the belt, by the custom of the captive, from your loosing

loins. But this anxiety solved, another from

your side rising you will not escape solicitude: for

your brothers everywhere will constrain you, that of so long time

to your father due, but neglected, you may renew piety.

You however without any hesitation, to their will obeying,

your father old piously may receive to be cherished:

which burden although to you may seem grievous, to be saddened

you should not, because soon you will lay down. For from which

day you will begin to your father to minister, on another, at the end of the same

week, dead you will bury. But after the father's

burial, again you sharply the brothers will compel, that

to your mother also due of piety you may expend services: from

which indeed compulsion your younger you will absolve

brother, who in your stead prepared, every of piety work, which

you owe, for you to your mother serving, will render.

[71] After these words the above mentioned Brother, Libranus

blessing, from servitude is freed, proceeded: & to his country arriving,

all things according to the Saint's vaticination he found truly proved.

For immediately as the price of his offering of liberty

he showed, to the lord, to receive wishing refusing the wife, Why

to us, she said, this to receive, which the Saint price

sent Columba? This we are not worthy: let be freed &

pious this freely minister: more to us the holy man's

blessing will profit, than this which he offers price.

Hearing therefore the husband this of the wife's salutary

counsel, immediately freely freed the servant. the father he buries, Who

afterwards, according to the Saint's prophecy, compelled by the brothers,

the father, to whom to minister he began, on the seventh day

dead buried. With whom buried, that to his mother duly

he should serve, he is compelled: but coming to aid the younger

brother, just as the Saint had foretold, the stead of him fulfilling,

is absolved: who to the brothers thus said, In no

way us is fitting the brother in the country to retain, who

through seven years with S. Columba in Britain

salvation has practiced of soul. After which, the care of the mother to the brother he leaves, from all

by whom he was troubled absolved, to mother & brothers

saying farewell, free returned, to the place, which in Scottish

is called Claire Calig d arrived: & there a ship

under sail from the port departing finding, calling out

from the shore, asks, that him the sailors with them might receive

about to sail to Britain; but they not receiving

refused him, because he was not of Monks

of S. Columba.

[72] Then thereafter to the same venerable speaking

man, although far absent, [& about to return to the Saint nor received in the ship, the wind to him contrary;] yet in spirit

present, as soon the matter proved; Does it please you, he said,

holy Columba, that these sailors, who me your not

receive companion, with full sails & favorable shall sail

winds? At this voice, the wind, which before to them was

favorable, more quickly than said was turned contrary. Among

these things, seeing the man same, from the region beside

the river running about; suddenly between themselves taking counsel,

to him from the ship calling out say the sailors; Perhaps

therefore more quickly into contrary to us is turned

the wind, because to receive you we refused. But if even

now you to us in the ship we shall invite, contrary

now to us breaths into favorable to convert will you be able?

These heard the traveler to them said; S. Columba to whom

I go, & to whom hitherto for seven years I have obeyed,

if me you shall receive, a prosperous to you wind

from his Lord by virtue of prayers to obtain will be able.

With which heard the ship to the land they approach, & him

to them in it they invite. Who immediately the raft having ascended, in

the name of the Omnipotent, he said, received, prosperous he makes; to whom S. Columba inculpably

serves, with stretched ropes raise the sail. Which

done, immediately contrary winds' breaths into favorable

are turned; & prosperous, even to Britain, with full

succeeded navigation sails: & Libranus, after

to the places one arrived British, that deserting

ship & to sailors blessing, to the Saint came

Columba, in Iona staying island.

Who namely man blessed, joyfully receiving him,

all things which about him in the journey are done, with no other intimating,

fully narrated; & about the lord, & wife's

his salutary counsel, & all things to the Saint to have become known he hears: how by his persuasion freed

was; about brothers also, about the death of the father, &

his finished week burial; about mother, & about

brother's opportune younger's coming to aid; about these things which

in return are done, with wind contrary & favorable;

about the words of the sailors, who first him to receive refused;

about the promise of favorable breath, & about prosperous

him received in the ship wind's conversion. What

more? All things, which the Saint to be fulfilled prophesied,

fulfilled he narrated.

[73] who made a monk After these words the traveler the price of his, which

from the Saint he received, redemption assigned. To whom

the Saint at the same hour a name gave, saying.

You Libranus will be called, because you are free. Who namely

Libranus on the same days the monastic vow

devoutly vowed: & when by the holy man to

the monastery, in which before for seven years a penitent

he served, was sent back; these from him saying farewell

prophetic about himself brought forth he receives words: Life you will live

long, & in good old age life you will end

present: yet not in Britain, but in Scotia

you will rise. Which word hearing, with bent knees

bitterly wept. Whom the Saint very sad seeing,

to console began saying: Rise, & do not be saddened:

in one of my monasteries you will die; & with

whom into the resurrection of life from the sleep of death

you will awaken. Who from the Saint received not moderate

consolation, very rejoiced; & with the Saint's blessing

enriched, in peace proceeded. Which the Saint's about

the same man truthful afterwards was fulfilled prophecy.

For when through many annual cycles, in the monastery

of Campus-Lugne, according to similar prophecy, after S. Columba's from the world

transit, obediently to the Lord served Monk;

for some monastery utility to Scotia

sent very old, immediately as from the ship he descended,

going through the Field-Bregh e, to the monastery

came of Oakwood-Field f; & there a guest received

with hospitality, dies in Hibernia. by a certain afflicted infirmity,

on the seventh of sickness day, in peace to the Lord

proceeded; & among S. Columba's elect was buried

Monks, according to his vaticination, into life

about to rise eternal. These about Libranus of the Reeds

of the holy truthful Columba vaticinations

to have written suffices: who namely Libranus therefore Arundinensis

was called, because in the Reed-bed, for many

years reeds collecting he had labored.

XL.

[74] On a certain day the Saint, in Iona staying

island, quickly from reading rises, & smiling says;

Now to the oratory me to hasten, To a woman in childbirth he comes to aid: that for

now in Hibernia the name of this calling out remembers

of Columba, in great of parturition most difficult

twisted pangs: & therefore through me from the Lord

from the anguish absolution to herself to be given hopes,

because to me she is kindred, of my mother's kinship

having a parent sprung. These saying

the Saint, of that woman moved by compassion, to

the church runs; & with bent knees for her Christ

from man born he prays; & after the prayer

oratory going out, to the Brethren speaks running up,

saying; Now propitious the Lord Jesus,

from a woman born, opportunely the wretched coming to aid,

her from the anguish has freed, & prosperously offspring

she has born, nor at this will die time. At the same hour,

just as the Saint prophesied, the wretched woman, the name

his invoking, absolved health recovered.

So by some afterwards from Scotia, & from the same

region where the woman dwelt crossing,

was intimated.

XLI.

XLII.

[75] At another time, when the holy man in Rechrea

coming, about his wife complained; who, as he

said, The wife to the husband owed to render unwilling hating him, to marital in no

way him admitted intercourse to approach. With which

heard the Saint, the wife calling, as much as

he could her for this cause to rebuke began, saying:

Why woman your from yourself flesh to renounce do you try,

with the Lord saying, They shall be two in one flesh? & so

the flesh of your spouse, is your flesh. Who responding:

All things, said she, which to me you shall command, I am ready,

though they may be very laborious, to fulfill; except

one, that me in no way you compel, in one bed

to sleep with Lugneus. Every of the house's care to exercise

I do not refuse, or (if you order) even seas

to cross, & in some of girls' monasteries to remain.

The Saint then said: It cannot rightly be done

what you say: for still with the man living bound you are

by the law of the man. For those whom God lawfully has joined,

it is wicked to be separated. And with these said consequently he brought:

This on day three, this is I, & the husband

with the wife, fasting the Lord let us pray.

She then; I know, she said; that to you impossible

it will not be, that those things, which either difficult or

even impossible seem, from God obtained may be given.

What more? The wife on the same day with the Saint

to fast consents, & the husband similarly; & on the night

following the Saint without sleep for them prayed

was; by prayer & fasting to that he moves. & the next day the Saint to the wife in the presence

thus addresses husband: O woman, are, as yesterday

you said day, ready today to women to migrate

monastery? She, Now, said, I have known, that

your by God about me heard is prayer; for whom yesterday

I hated, today I love; for the heart this night past,

how I do not know, in me, is changed from

hatred into love. What do we delay? From that day even

to death, the soul of the same wife sociably in

love was glued to her husband, that those marital intercourse

duties, which before to render she refused, in no

way thereafter would she refuse.

[76] Cormacus the Monk At another time Cormacus h, soldier of Christ,

about whom in the first of this little work's little book briefly some

we have mentioned few, also a second time

tried to a desert in the ocean to seek: who after

from the lands through infinite ocean with full sailed out

sails, on the same days S. Columba; when beyond

the Back was staying of Britain, to Brudeus the King, in the presence

of the Orkneys i Regulus, commended saying;

Some from our lately have departed, a desert in

the sea impassable to find desiring; who perhaps,

after long circuits, to the Orkneys may have come islands:

to this Regulus, whose hostages in your hand are, in the Orkneys from the danger of death he frees,

diligently commend, lest something adverse within the borders

of his against them be done. This indeed the Saint so

said, because in spirit he foreknew, that after

some months the same Cormacus would be to, the Orkneys

about to come. Which thus afterwards happened, & on account of the above-said

holy man's commendation, from death

in the Orkneys he was freed near. After somewhat

few interval of months, when the Saint in

Iona stayed island, & his to Iona he announces return. on a certain day before him

talking, of the same Cormacus mention by some

suddenly arose, thus saying; How

of Cormacus's navigation, is it prosperous, or not happens,

yet is not known. Which heard, the Saint this speaks

voice, saying: Cormacus, about whom now you speak,

today soon arriving you will see. And after as

one hour's intervention, wondrous to tell! & behold unexpectedly

Cormacus coming, the oratory with

all wondering & of thanks gives entrance action.

And because about this Cormacus's second navigation,

the blessed prophecy briefly we have brought of the man,

now & about the third, equally of prophetic his knowledge some

things to be described are words. likewise at another time in the sea being in danger

[77] When the same Cormacus a third in the ocean sea

was wearied time, near even to death to be in danger

he began. For when his ship from lands, for fourteen

of summer time days & as many nights, with full

sails with South blowing wind, to the northern part

of the sky, with directed ran course; such kind of navigation

beyond human course's measure & irrecoverable

seemed. Whence it happened, that after the tenth of the same

fourth & tenth hour of the day, certain almost insupportable

everywhere & very formidable arose

terrors. For certain, up to that time

unseen, the sea covering came foul & infesting

exceedingly little beasts; which with horrible impulse, the keel

& sides, & stern & prow, so strongly struck

with blow, that the leathern covering of the ship was thought

to penetrate able. Which, as those who were there, on account of the assault of certain insects,

afterwards related, near the size of frogs

with stings annoying, not however flying but swimming

were: but also of oars infested the palms.

With which seen among other monsters, which not of this is

time to narrate, Cormacus with sailor companions

very disturbed & fearing, the Lord, who is

in anguishes pious & opportune helper, by his prayer he frees. weeping

prayed. At the same hour our holy Columba,

although far absent in body, in spirit yet

present in the ship with Cormacus was: whence in the same

moment, with sounding sign, the Brethren to the oratory

calling, & the church entering, to those standing thus

in manner to himself accustomed prophesying speaks, saying:

Brethren, with all intention for Cormacus pray, who

now of human passage the limit immoderately by sailing

has exceeded: now certain monstrous, before

unseen, & almost indescribable suffers horrific

disturbances. And so Brethren, our fellow-members

in danger intolerable constituted, in mind we should

compassionate & the Lord pray with them. Behold

for Cormacus, with his sailors his face with tears

abundantly watering, Christ more intently prays, &

we him by praying let us help; that the South wind, blowing

wind even to this day for fourteen days, of us

taking pity into the North let it turn; which namely

North wind the ship of Cormacus from dangers

let withdraw. And these saying, with tearful voice, with bent knees

before the altar, the omnipotence of God, of winds

& of all governess he prays of things. And

after prayer quickly rises, & wiping tears

joyfully thanks to God gives, saying: Now, Brethren,

with our let us congratulate, for whom we pray, dear ones:

because the Lord the South now into the North will turn

breath, our from dangers fellow-members withdrawing,

whom hither to us again will lead back. And immediately

with his voice the South ceased wind, & breathed

the North, through many afterwards days; & the ship

of Cormacus to lands was led back. And arrived Cormac to S. Columba: & themselves, by God granting, face

to face, with great of all wonder, they saw,

& with not moderate gladness. Let weigh therefore

the reader, & how great & of what kind the same man blessed,

who such prophetic having knowledge, winds &

ocean, with Christ's invoked name, could command.

XLIII.

[78] At another time, when in Scotia for some

days the Saint was living; a chariot negligently fitted by some Ecclesiastical

visitors compelled, a chariot by him before blessed

ascended joined; but not inserted first, by what

negligence happening is not known, the necessary obstacles

through the extreme axles' holes. There was however on the same

little day Columbanus, son of Eochadus k a holy man,

of that monastery founder, which in Scottish is called

tongue Snam-luthir l, who the office of charioteer in that little vehicle

with the holy exercised Columba. Was therefore

such of the same driving day, through long of roads spaces,

without any of wheels & little shoulders separation or

loosening, with none (as above said) of obstacles

retention or fastening holding; but with sole

daily so venerable presenting grace to the man, that the chariot,

on which he sat, is carried unharmed. safely without any impediment straight

ran rut. Hitherto about of virtues miracles,

which through the praiseworthy man, in present living

life, divine has operated omnipotence,

to have written suffices. Now also some about these things, which

after his in flesh transit to him from the Lord given

are proved, few are to be mentioned.

XLIV.

[79] Before years for almost fourteen, in

these torpid lands, In time of drought very great, in spring time,

was made drought, continual & hard; so much, that that

in Leviticus book to transgressors fitted to peoples

threat seemed to be imminent; in which He says: I shall give

to you the sky above as iron, & the earth bronze;

will be consumed in vain your labor, nor will bring forth the earth

therefore these things reading, & the imminent plague fearing,

with this entered counsel to be done we counseled were;

that some of our elders, recently ploughed & sown

field, S. Columba's white should encircle

tunic, & books by his style written; through his tunic & books, & should raise

in the air & shake the same three times the tunic, with which also

at the hour of his departure from flesh he had been clothed; & his should open

books, read on the hillock of Angels,

where sometimes of heavenly country citizens at the blessed man's agreement

were seen to descend. Which after all things

according to the entered were performed counsel; wondrous to tell!

on the same day, the sky, in past months,

namely March & April, bare of clouds, with wondrous

under swiftness themselves from the sea ascending, immediately

was covered; & rain was made great, by day and night

descending; & thirsty before earth, sufficiently satiated,

opportunely sprouts brought forth its own, rain is obtained: & very glad

in the same year crops. Of one therefore blessed's commemoration

name man's, in tunic & books mentioned,

to many regions in the same turn & to peoples salutary helped

opportunity.

XLV.

[80] Of past for us which we have not seen miracles,

present which we ourselves have prospered faith undoubtedly

confirm. Of winds for breaths

contrary, three times we ourselves have, into favorable

seen turned. The first time, likewise of adverse wind into favorable a single change, when carved through

land pine & oak beams long & great,

of ships equally & house materials, were carried;

the blessed man's vestments & books, with entered counsel, upon

the altar with psalms & fasting & of his name

invocation we placed, that from the Lord of winds prosperity

to us about to profit he might obtain. Which thus,

with the same holy God granting, was done: for

on that day, when our sailors with all prepared the above

mentioned woods of materials proposed in skiffs

through the sea & in carts to draw, the winds, in past contrary

days, suddenly into favorable were turned. Then

thereafter through long & oblique ways, the whole day with prosperous

breaths with God propitious serving, & with full without

any retardation sails, to Iona island all

that naval departure quickly arrived. The second

indeed time, when after somewhat intervening years,

other with us oak materials from the mouth of the river

Sale, with twelve carts gathered, to our

to be renewed were drawn monastery. On another day

tranquil, with the sailors the sea with palms sweeping, suddenly

to us contrary arises Favonius, who &

Zephyrus, wind. Into the nearest then we turn

island, which in Scottish is called Airthrago, on it

about that importune wind contrariety we complain, another, &

in some way as to accuse our Columba

we began, saying: Does it please you, Holy, this to us

adverse delay? Hitherto from you, with God propitious,

some of our labors to be provided we hoped

consoling help, you namely

estimating of some to be great with the Lord

honor. With these said, after a moderate as one's

moment interval (wondrous to tell!) behold Favonius

wind ceases contrary, & Vulturnus

blows more quickly than said favorable. Ordered then the sailors, the antennas

Cross-like & sails with extended raise ropes;

& with prosperous & light blasts on that day to our

seeking island, without any laboring,

with all those, who in the ships were our

cooperators, in the woods' transport rejoicing,

we are conveyed. Not moderately, although light,

that complaining to us of the holy accusation of the man profited:

of how great & of what kind he is with the Lord of merit

the Saint appears, who in the winds himself such swift

conversion had heard.

[81] & a third time, The third accordingly time, when we in summer time,

after the Hibernian Synod's agreement m, in

the people of the race of Loërnus n, through some by wind contrariety

we were delayed days, to Sainea o we came

island; & there staying festive of S. Columba

& solemn day's night us found very saddened,

namely desiring the same day in Iona

to make joyful island. Whence as before another we complained

time, with Adamnan himself present. saying: Does it please you, Holy, the morrow

of your festivity among commoners & not in your

church to pass day? Easy for you it is, such in

the exordium of the day, from the Lord to obtain, that contrary

into favorable be turned winds; & in your we may celebrate

church, of your natal Mass solemnities. After

the same passed night, at daybreak in the morning we rise;

& seeing to have ceased contrary breaths,

with ascended ships, with no blowing wind, into the sea

we proceed: & behold immediately after us the Cardinal South,

who also Notus, blows. Then accordingly praying

the sailors the sails sink; & so on that day such without

labor our so swift navigation, & so prosperous

to the blessed man with God granting was; & just as

before we had hoped, after the third hour of the day, to

the port of Iona arriving island, afterwards of hands

& feet performed washing, at the sixth hour the church

with the Brethren entering, the sacred of Mass solemnities

equally we celebrated, on the feast day, on which falls

the natal of the Saints Columba & Baitheneus p, of whose

dawn, (as above said) from the Sainea q island

further situated we departed. Of this therefore the premised

narration witnesses, not two only or

three according to the law, but a hundred & more even

are extant.

XLVI.

[82] And this also, as I esteem, not among lesser

of virtues miracles to be counted seems, Pestilence through the whole world raging,

about the mortality, which in our times of lands

the world twice in part has devastated greater. For as about

the rest I be silent wider European regions, this

is Italy & the very Roman city & Cisalpine

of Gauls provinces, of Spaniards also of the Pyrenees

mountain by interposition separated; of the Ocean islands through

all, namely, Scotia & Britain, twice times

have been devastated by dire pestilence, except two peoples,

this is of the Picts the people & of the Scots of Britain:

between whom both of the back of British mountains

separating. And although of each peoples

are not lacking great sins, by which mostly

to wrath the eternal is provoked Judge; to both

however, up to here patiently bearing, He has spared.

To which other therefore this is attributed grace, by God conferred,

except to holy Columba? the monasteries of S. Columba & neighboring people are preserved: whose monasteries, among

each peoples' borders founded, by

both, up to the present time, very are honored.

But what now we are about to say, as

we judge, not without groan to be heard is: because

are very many in both peoples very stupid, who

themselves by the Saints' prayers from us defended ungrateful,

of God's patience badly abuse. We indeed to God give

frequent thanks, who us also in these our islands,

with praying for us our venerable Patron,

from mortality's invasions has defended; & in Saxony,

King Aldfrid q visiting friend, still

not ceasing pestilence r, & many here and there

villages devastating; so however us the Lord, &

in the first after the war of Ecfrid visitation, & in the second

with two interposed years, in such mortality's

midst walking danger, has freed, that nor one

even of our companions died, nor any of

them by any was troubled disease. This second on

of virtues miracles to be finished is book: in which to notice

the reader must, that even of known

in it many things, on account of readers to be avoided passed over

are distaste.

NOTES F. B.

g Bechrea island,

between Hibernia & Albania or Scotia of Albion; but to Hibernia's,

from which by a small strait it is separated, jurisdiction today, as also always, belonging:

is indeed of the Endromense county. Thus Colgan.

i The Orkneys islands

place sufficiently appears, tributary only, or perhaps a Viceroy to have been.

m Refers

this Colgan to the Synod of Drumchett: but he should have remembered that the Synod

of Drumchett, not in Adamnan's time, but in S. Columba's was celebrated;

& so it is not, about which here is made mention.

p For on this ninth day of June the Natal of each Saint in the Hyensian Island is venerated, & in other various places.

q About

the embassy of Adamnan to Alafrid the King we have treated in the preliminary Commentary no.

2. About the war of Egfrid the King against the Hibernians thus narrates Bede book 4 ch.

26. In the year of the Lord's incarnation six hundred eighty-fourth,

Ecgfrid King of the Northumbrians, with sent into Hibernia with army Duke

Bercto, devastated wretchedly the most friendly; so that not to churches even or

to monasteries hand spared the hostile. But the islanders &, as much as

they could, with arms arms repelled; & invoking the divine aid

of piety, from heaven themselves to be vindicated with continuous long imprecations

asked. And although the cursed kingdom of God to possess cannot;

it is believed however, that those who deservedly of their impiety were cursed,

more quickly with the Lord avenging punishment of their guilt would pay: for in the year after this

next the same King, when rashly an army to devastate the Picts' province

he led, with much prohibiting friends & especially of blessed memory

Cudbert, who lately had been ordained Bishop; was led

(with simulating flight enemies) into narrows of inaccessible mountains; &

with the greatest part of the troops, which with him he had led, was extinguished, in the year

of his age fortieth, of Reign

however the fifteenth, on the day

XIV of the Kalends of June. And indeed, as I said, prohibited friends that this

war he should enter: but because in the preceding year he had been unwilling to hear

the most reverend Father Egbert, lest the Scottish nothing harming him

he should attack; was given to him from the punishment of that sin, lest now those, who

him from the intent to recall desired, he should hear. From which time hope began

& the virtue of the kingdom of the English to flow, & backward fallen to be borne. Colgan

thinks, that Adamnan was sent to King Egfrid, after he the first

time, as above-said, through his army with Duke Brecto wretchedly devastated

Hibernia; sent indeed, that peace for his own from the fierce King he might obtain; & with him

in the following year killed, the other after this, namely 686 again he went

to Aldfrid the successor; from him indeed benignly received, his little gift,

that is the book about the Holy Land, he offered. I do not see what to this opinion

greatly to oppose can, except Adamnan's words, which yet are obscure, And in Saxony, he says,

King Alfrid visiting friend… & in the first after the war of Egfrid

visitation, & in the second with two interposed years: where with no word does he intimate, himself ever to Egfrid the King to have gone, but only after the war of Egfrid. Doubtful therefore is, whether by the words, after the war, he understood

the first of Egfrid against the Hibernians expedition, or the end of the war with dead

Egfrid; which second, with left Colgan's opinion, to me seems

more probable: & proves this also the silence of Bede, while in this cited

chapter, where he mentions S. Cutbert to Egfrid dissuading the first of Hibernia

population, of the second only says; friends to have opposed. And again book

5 Cap. 16 when he says, Adamnan sent from his own to have come to Alfrid, of

Egfrid no makes mention. He came therefore after the death of Egfrid

Adamnan to Alfrid the successor in year 686, that to him peace with the Hibernians

he might persuade, which predecessor Egfrid so basely violated late

had grieved. And easily indeed persuaded, because King Alfrid pious was,

clement & wise; & because the Hibernians, after the slaughter of Egfrid, had begun

to the English to be a fear. When therefore Adamnan the first time to Alfrid had been

agreeable, returned after two years namely 688 of confirming friendship for the cause,

& his little gift, the little book namely about the Holy Land, to the King offered.

r What at this time so atrocious was the pestilence? Colgan from the Four-masters' Annals, thus refers: In year 684, with an immense pestilence through three years lasting, in all regions die every kind of animals, that scarcely one in a thousand escaped. Nor

would I wonder if to that time should be referred the miracle, which Bede narrates

book 4 ch. 14; namely removed pestilence in the monastery of Heleseu, through

the invocation of S. Oswald the King; for that monastery first was founded

in the last years of King Egfrid, & not long after its foundation

happened the aforesaid miracle.

BOOK THIRD

On Angelic visions.

CHAPTERS.

CHAPTER I.

S. Columba among Angels is seen, & by them sees souls into heaven carried.

[83] In the first of these three little books, as above

is mentioned, The argument of this book 3. about prophetic revelations,

certain things briefly & succinctly, with the Lord

helping, are described. In the second above,

about virtues' miracles, certain through the blessed are declared

are man, & which (as often said) mostly

prophecy accompanies grace. In this indeed

third, about Angelic apparitions, which either to others about

the blessed man, or to himself about others were revealed; & about these

which by each, although by disparate manner, this is

to himself properly & more fully, to others indeed improperly & from

& exploratively, in the same yet either of Angels

or of heavenly visions of light; which indeed of such

discrepancies of visions, in their treated places below

will be clear. But now, from the beginnings of the blessed nativity

of the man, the same to describe Angelic apparitions

let us begin.

CHAP. I.

II.

[84] An Angel of the Lord in sleep to the mother of the venerable

man, To the mother before birth is revealed the future holiness of the son, on a certain night between conception &

birth appeared, & to her as a certain of wondrous

beauty pall standing by brought: in which

as of all elegant colors of flowers depicted

were seen; & which after some brief interval,

from her hands demanding back, took away; & raising

& spreading, in the air sent forth empty. She

indeed about that saddened taken away, thus to him of venerable

habit man: Why from me, said, this joyful,

so quickly do you take away pall? He consequently; Therefore,

he said, because this saga of someone is so

magnificent of honor; which with you longer to retain

you cannot. With these said, the above mentioned pall

the woman little by little from herself to be distanced by flying saw,

& of fields' breadth into greater by growing to exceed,

& mountains & woods with greater of itself measure

to surpass, & a voice of this kind following she had heard:

Woman, do not be saddened: for the man, to whom

by matrimonial you are joined covenant, such a son about to bring forth

are flowering; who as one of the prophets of God,

among them will be remembered; & of innumerable

souls leader, to the heavenly by God country is

predestined. At this heard voice the woman awakes.

* On another in night, of the same blessed boy nurturer,

of distinguished life man Presbyter Cruithnechanus

a, after Mass from the Church to the lodging returning,

found the whole house his, & his nourisher through a globe of fire. clear shining

light: a globe indeed of fire, over

the little boy's sleeping face standing, he saw. Which seen

immediately he trembled, & with prostrated to the earth face

very wondering, of the Holy Spirit grace upon his understood

alumnus from heaven poured.

III.

[85] After many intervals of times, when

by a certain Synod b, for certain venial &

then excusable causes, Unjustly excommunicated not rightly (as afterwards at the end

was clear) holy was excommunicated Columba; to

the same against him gathered came congregation.

Whom when from afar approaching holy

saw Brendanus c, of that monastery founder,

which in Scottish Birra d is called; more quickly rises,

& with bowed, face him venerating having kissed. Whom

when some of that older assembly, apart from the rest

rebuked separated, saying: Why before

the excommunicated to rise & him to kiss not

have you refused? thus to them saying; If you, he said, were to see

those things, by Angels to be honored is seen: which to me the Lord on this day, about this His

whom you dishonor elect, to manifest not deigned

is; never would you have excommunicated, whom

God not only according to your, not right,

sentence in no way excommunicates manner, but even

more & more magnifies. They on the contrary: How,

they say, as you say, him glorifies God, whom

we not without cause have excommunicated, to know we desire.

Igneous-haired & very luminous, said Brendanus,

column I saw, the same whom you despise

going before of God man; Angels also

holy through the field of his journey companions. This

therefore to spurn I dare not, whom of peoples leader

to life by God preordained I see. With these from

him said, & is absolved. not only further the Saint to excommunicate

not dared, ceased; but also very venerating, honored.

This however was done in Hiseilte e. At another

time, the holy man the venerable Bishop

Fininionem, An Angel in the journey as companion he has. namely his Master, a youth

old man approached: whom when S. Finnio to himself approaching

saw, an Angel of the Lord equally his

companion of the journey saw: &, as to us from experienced

is handed down, to certain standing intimated Brethren,

saying; Behold now you may see the holy coming

Columba, who of his passage companion

merited to have an Angel of heaven. On the same days

the Saint, with twelve fellow-soldier f disciples,

to Britain sailed across.

[86] At another time, when the praiseworthy man in

Hinba stayed island; Aidan the King to inaugurate through a vision ordered. on a certain night in ecstasy

of mind, an Angel of the Lord sent to him he saw,

who in his hand the glass g Ordination of Kings had

book. Whom when the venerable man from the hand

of the Angel had received, by him ordered, to read he began. Who

when, according to what to him in the book was commended,

Aidan as King to ordain refused, because

more Eogenan h his brother he loved; suddenly

the Angel extending his hand, the Saint struck

with a scourge, whose blue-marked in his side trace

through all his days of life remained: & this brought

word; For certain know, saying, that to you

by God sent I am with the glass book, that, & this to do refusing, by the Angel he is struck: according to the words

which in it you have read, Aidan into the kingdom you ordain:

but if to obey this you will not have wished, I will strike

you again. This therefore Angel of the Lord, when

through three continuous nights, the same in hand the glass

having codex, had appeared; & the same of the Lord

commands, about the King the same Ordination, had commended;

the Saint by word having obeyed of the Lord, to

Iona migrated island: & there Aidan

on the same coming days, into the King as

he was ordered, he ordained: & among the Ordination words,

about sons & grandsons & great-grandsons of his future

things he prophesied; & imposing hand upon

his head; Ordaining he blessed. Cummeneus i the White

in the book, which on the virtues of S. Columba he wrote,

thus said, that S. Columba about Aidan & about descendants

his, & about the kingdom of his to prophesy began, saying: & about the kingdom & descendants of Aidan he prophesies.

Undoubtedly believe, O Aidan; that none

of your adversaries to you will be able to resist, until

first fraud you act on me & on descendants

mine. Therefore therefore you to sons commend, that they

to sons & grandsons & descendants their commend, lest

through counsels evil of theirs the scepter of the kingdom of this from

hands their they lose: in whatever for time

against me, or against kinsmen mine,

who are in Hibernia they shall have done; the scourge, which on account

of you from the Angel I have sustained, through the hand of God upon

them into great scandal will be turned, & the heart of men

will be taken away from them, & their enemies vehemently

over them will be strengthened. This however vaticination k,

in our times has been fulfilled, in the war of Rath:

with Domnall Brecco grandson of Aidan, without cause devastating

the province of Domnill grandson of Ainmerech; &

from that day, until today, still in decline are by

strangers, which sighs of grief to the breast strikes.

VI.

VII.

[87] At another time, when the holy man in Iona

stayed island, a certain of his Monks,

Briton, on good acts intent, by trouble seized

of body, to extremes was led. Whom when

the venerable man at the hour of his departure visited, a little

at his bed standing by & him blessing, more quickly

home goes out, unwilling to see dying: who

in the same moment, after the holy's from the house departure of the man,

present ended life. Then the praiseworthy man,

in the little platea of his walking monastery, with raised to

heaven eyes, at length very astonished, wondered.

A certain indeed Brother, Aidan l by name, son

of Liber, of good disposition & religious man, Angels he sees for the soul of the deceased against demons to fight: who alone

of the Brethren in the same was present hour, with bent knees

to ask began, that the Saint to the same of so great wonder

cause intimate. To whom the Saint: Now the holy

Angels in the air against adverse powers warring

I have seen; & to Christ the prize-giver thanks I give,

because victors the Angels of the soul of this pilgrim, who

first with us in this island died, to the heavenly

country's joys have carried: but, I ask, the sacrament

to no one in my life reveal. * At another

another into heaven to be led: time, a certain Hibernian pilgrim to the Saint

coming, through some with him months in

Iona stayed island. To whom the blessed man on another day;

Now, he said, a certain of your countrymen Clerics, to

heaven by Angels is borne, of whom still I do not know

the name. The Brother indeed this hearing, began with himself of

the province to inquire m Arteriorum, which in Scottish

Indairthir is called, & about that Blessed one's name;

& this consequently brought word saying:

Another I know of Christ's fellow-soldier, who to himself in the same

territory, in which also I stayed, a little monastery

constructed, by name Diermitius n. To whom

the Saint said; He is, about whom you speak, who now by an Angel

of God into paradise has been led. But this also

not negligently to be noted is, that the same man

venerable, many to himself by God secret, from others hidden,

Sacraments, in no way into men's notice

to be brought he allowed; with two (as he himself sometimes to few

had intimated Brethren) causes existing, this is,

that boasting he might avoid, & to himself to interrogate

unsustainable crowds, about some o to inquire

wishing, with divulged of revelations fame, not to invite.

VIII.

[88] On another day the holy man, in Iona living island,

for prayer in the forests he sought; Demons the monastery invading he puts to flight, & there when

to pray he had begun, suddenly, as he himself afterwards intimated

to the Brethren, he sees against himself foul & most black

of demons with iron spits army to do battle; who,

just as to the holy man through the Spirit revealed was,

his monastery to invade, & many of the Brethren

with the same wished to kill stakes: He indeed one

man against such rivals innumerable having received Paul

the Apostle's armor, with strong conflict was fighting: &

so from the greater part of the day on each side was fought;

nor innumerable one to conquer could, nor them

one from his could island repel; until the Angels

of God, who elsewhere cause diseases, as the Saint afterwards to certain not many had related,

to assistance came; by whose fear

disturbed the demons, the place ceded. And on the same day

the Saint to the monastery after of the demons returned

from his island putting to flight, this about the same troops

hostile word speaks, saying: Those destructive

rivals, who on this day from this little earth with God

propitious region, with Angels to us coming to aid,

to Ethica have been put to flight land; there fierce invaders, but by prayer & fasting are overcome.

of Brethren the monasteries will invade, & pestilential

will bring diseases, by whose annoyance infected many

will die: which on the same days according to the blessed man's

foreknowledge so also was done. And afterwards, with intervening

two days, with him with revealing Spirit; Well, he said, Baitheneus

with helping God has dispensed, that of the same church's

collection, to which by God's authority he is set over in Campus-lunge,

with fasts & prayers from the demons' attack be defended

: where no one, except one who has died,

at this time will die. Which thus, according to the vaticination

of him, was fulfilled. For when many in the other

of the same island monasteries of the same disease died;

no one, except one about whom the Saint said,

with Baitheneus in his died congregation.

IX.

[89] A certain smith iron-worker in inland

of Scotia dwelt part, in alms' works sufficiently

intent, On alms addicted of justice's acts full. He when to

extremes in good old age was led, above surnamed

Coilriginus, at the same hour; in which from the body

he was led out, S. Columba in Iona staying

island, with few certain standing around himself

thus speaks elders p: Columb Coilriginus, said,

smith iron-worker, has not in vain labored; who from his own

hands' labor, rewards, the eager, happy,

has prepared q eternal: sees into heaven to be borne, for behold now his soul

by the Holy is carried Angels to the heavenly country's joys:

for whatever from his art's business to acquire

he could, in needy's alms spent. * At another

time the holy man, in Iona living island,

on a certain day suddenly his eyes to heaven directing, these

spoke is words: Happy woman! happy well-mannered!

whose soul now Angels to paradise carry.

There was however a certain religious Brother r, Generus by name,

had heard word from the mouth of the Saint brought forth: & on the same

day of the month, in the same ended year, the Saint to the same

Generus the Saxon; Wondrous matter I see, he said: Behold a woman,

about whom to you present in the past I had said year,

now of her husband, religious a certain commoner's, in the air

meets soul, & with holy Angels against rival

for her wars powers; by whose assistance,

of the same little man's justice voting for, from demons'

battles snatched, to the eternal refreshment

place the soul of her is led.

XI.

XII.

[90] On another likewise day, when the venerable man in Iona

was living island, the feast he orders to be celebrated of B. Brendin, in the morning first his calling often

mentioned minister, Diermitium by name;

& to him commands, saying; Sacred quickly of the Eucharist

ministries let be prepared: today indeed is the natal

of B. Brendin day. Why, said the minister, such

of Masses solemnities today to be prepared do you command?

for no to us from Scotia of holy that man's death

has arrived messenger. Go, then said the Saint, my

to obey command you must. For this night past,

I have seen suddenly the sky opened, & of Angels

choirs of S. Brendin's soul to meet descending, by whose

luminous & incomparable brightness the whole

at the same hour was illuminated of the world circle. * On a certain

likewise day, whom he had seen into heaven ascending, while the Brethren themselves putting on shoes in the morning to

various of the monastery works to go were preparing, the Saint

on the contrary on that day to be idle commands, & sacred oblation's

services to be prepared, & some as on Sunday

little meal's addition to be made; And me, he said, today,

although unworthy I am, on account of veneration of that

soul, which this night among holy of Angels

choirs borne, beyond starry of the heavens spaces to paradise

ascended sacred is fitting Eucharist's to celebrate

mysteries. And with these said the Brethren obey, &

according to the Saint's command on the same are idle day: & with prepared

sacred for the church ministries, as on a solemn day

of the Sabbath, with the Saint they proceed. But by chance while

among such with modulation offices, that customary

was sung deprecation, in which S. Martin is mentioned

name; suddenly the Saint to the singers, & for S. Columbanus of Leinster his

of name to the place arriving; Today, he said, for

S. Columban s the Bishop to sing you must. Then

all who were Brethren understood, that Columban

Bishop of Leinster, dear to Columba

friend, to the Lord has migrated. And after some

time interval, some from the Leinster region traveling

province, on that night the same to have died they announce

the Bishop on which to the Saint thus was revealed.

XIII.

XIV.

[91] At another time the venerable man, when in Iona

was living island, with certain suddenness incited,

with sign sounding gathered the Brethren; Now, The Saints, against demons for souls fighting,

he said, by prayer the monks of Abbot Comgell let us help,

at this in hour in the lake of the Calf t submerged. Behold

indeed at this moment in the air against adverse

are warring u powers, the soul of some guest

at the same time with them submerged to snatch trying. Then after

tearful & intent prayer, quickly before the altar

rising among the Brethren, by prayer he helps. equally on prostrate

with rejoiced countenance; To Christ, he said, give thanks: for now

the holy Angels, holy meeting souls, &

the very guest snatched from demons' warrings,

as victorious have freed warriors.

At another time the blessed man, beyond Britain's

back making journey, beside Nisa river's lake, suddenly

inspired by the Holy Spirit, to the Brethren equally

traveling; Let us hasten, he said, to meet the holy Angels,

who from the highest of heaven regions, to bear

of some Gentile's soul sent, in faith he instructs & before death baptizes. us thither up to

arriving await; that him, natural good

through whole life even to extreme old age

preserving, before he dies, opportunely

we may baptize. And these saying the holy old man, as

much as he could, the companions hastening preceded; until

into that came field, which Airchart-dan is called:

& there a certain found old man, Emchatus

by name, hearing from the Saint the word of God preached,

& believing, was baptized: & immediately, joyful &

secure, with the Angels meeting him to the Lord

migrated: but also his son Virolecus, believing with

the whole house, was baptized.

NOTES F. B.

c Brendanus died

29 December, on which day about him to be treated will be, at least among the Passed-Over:

his soul by Angels to heaven to be led S. Columba saw, & the feast

of him to be celebrated he ordered (as is said below) no. 90.

f Of the twelve

fellow-soldiers or companions names, in an ancient of the Cottonian Library

codex thus marked has found Ussher, & lists. These are the twelve

of the men names, who with S. Columba from

Scotia, on his first transit, to Britain sailed. Two sons of

Brendin; Baithen, who is also Comin, the holy successor of Columba: Dermitius,

his minister; Rus & Fethuo; Two sons of Rodanus;

Scandal son of Bresail, son of Endei, son of Neil Luguid; Mocutheimne;

Echoid Thorannu-Mocusir; Cetea-Cairnaan, son of Branduib, son of

Meilgi-Grillaan. Otherwise them lists Hector Boece: There came, he says, with him (Columba)

into Albion men twelve, with Christ's dogma distinguishedly imbued, but more

far with most holy adorned morals; Bathenus & Cominus, who after

Columba's departure to the Monks' cloisters set, among the Scots not

moderate Christ's Church's ornament brought; Cibthacus & Ethernanus,

Columba's nephews from a brother, Christ's Priest both; Domitius, Ruthius

& Fethuo, not little of birth amplitude, but more far

by religion adorned; Scandalaus, Eoglodius, Totaneus, Moteferus, &

Gallanus. These men, with Columba into Hibernia sending, seat establishing

in Iona island &c. To these added John Fordun Constantine, of the Cornishmen once King. A contemporary, he says,

was of S. Columba S. Constantine King of Cornwall; who having left the kingdom

earthly, the King heavenly to serve as a soldier began; & with S. Columba to Scotia

arrived, & the faith to the Scots preached & to the Picts: a monastery

of Brethren in Govane established near the Cludum; over which he himself Abbot presided:

the whole land of Kentyre converted, where he himself Martyr for the faith fell; & in his monastery burial received. Which all things in their time will be examined.

then, if it pleases understand; that just as books, of which in sacred

use is, on the outer covers with gold, silver, or gems to adorn we are wont;

so this book with glasses, of gems likeness polished & painted, neat

with a certain order had been adorned: or if you prefer, by the book a tablet one

of glass understand, on which with depicted letters was inscribed the prayer, in

Blessing of the King to be pronounced. Indeed glass at that time in price

to have been with the Hibernians, is plain from the life of S. Molassius in Colgan in

Appendix 2 to the Life of S. Columba no. 41, where is said S. Baitheneus,

snatched into ecstasy, to have seen in heaven three seats, for three prepared

Saints, golden, silvern, & glass; which to the Holy this Columba

was preserved, as for the chief, although the Saint from humility for himself it says

destined, as for the fragile & mortal.

k Colgan,

in book 3 Note 8 & 9, thinks, this prophecy fulfilled in year

634, in which the battle was joined in the field of Rath, by Comgallium-claon

King of Ulster, against Dromnaldum grandson of Anmirechi: in that indeed with lost

his army, Comgallius himself fell. To me indeed it does not sufficiently explain,

how in this battle Domnaldus Brecus, grandson of Aidan, slaughter suffered

was, as requires the prophecy; unless this Comgallius is said

the Generalissimo of Domnaldus, grandson of Aidan, to have been, or at least his troops

were among the auxiliary transmarine; for is said Comgallius

first in battle conquered to have been & captured by Domnaldus & relegated to

Albion; there from Albionians, Picts, Saxons gathered army,

into Hibernia returned to have been, & after repeated slaughter by Domnaldus

killed. But Ainmirech, of the other Domnaldus the grandfather, was S. Columba's

paternal cousin.

Saint Aidans one is found pious, but not to Saints numbered:

more I would wonder at Adamnan's silence, if here about that celebrated Aidan he were treating,

& this however nor with a word would indicate.

p This Columbus Coilriginus thinks to be venerated Colgan, according to the Tamlactense & others, 7 June.

q Windbergense compared to eternal.

r Generus none has found in the Hibernian Martyrologies Colgan; whence he conjectures, Guereus, who 25 January; or Guerenus or Guerienus should be read, who 27 July is venerated: I about these, as often, not laboriously to labor I judge.

s Colgan at the Life 1 of S. Columba no. 10, against Dempster, proves this S. Columban's Leinster Episcopate, then ecclesiastical cult: we about the same will treat in the Supplement on 15 May, on which he is venerated.

t The lake of the calf is

here, referring us to the life of S. Comgell, on 10 May his to be published: which

would that it be done.

u Will wonder

perhaps the reader, where he has read here & n. 88 those battles of the Saints

against the demons: nothing however incongruous I see, if are understood not

to have fought with strength & arms, by which they could not prevail; but

with fervent prayers, pious tears, & sacred exorcisms. Odonell

in the life of S. Columba, about which we have treated in the prelim. Comm. no. 14, brings forth this

in kind wondrous many things, which I would desire to be proved by suitable witness. It will help

however here to remember what Aimoinus wrote about the soul of Dagobert King

of the Franks defunct book 4 ch. 34 in these words:

But at the time at which Dagobert had received the term of life,

was traversing parts of Sicily; who while by sailing was returning, landed at

was called John, surrounded. By whom, while about the salvation of soul with him

he was talking, asked, whether he had known Dagobert the King,

& he had responded that he knew him very well: again by the old man asked, the morals

and life of the King he set forth. To whom the old man; When, he said, with many of vigils &

of fastings together with of old age fatigue depressed, a little my members

to sleep I had given: there stood by me a certain venerable adorned with grey hair, warning

that quickly I should rise, & for Dagobert the King's soul, which the same from

the body had gone out hour, of the Lord I should pray the clemency. Which when to do

quickly I had taken care; there appeared suddenly not far in the sea deformed

with truculent face demons, bound King Dagobert through spaces of sea

driving, & with inflicted besides scourges to volcanic places dragging.

Who stretched with tortures, between drivings & beatings, of certain

Saints was heard to ask suffrages. When suddenly with opened sky,

among thunders, into the waves with crash rushing, were seen to have descended

men, with grace shining wondrous. To inquire I began from them, who they were. Who

said themselves to be those, whom Dagobert to his had called

aid; namely Dionysius & Mauritius the Martyrs, & also Martin

the Confessor. These the snatched from the demons soul with them, to the heavens raised,

singing this Psalm; Blessed whom Thou hast chosen & taken up, Lord;

he shall dwell in Thy courts. These things that man venerable John to Ansoaldus

related himself to have seen: which he in the Gauls returned, to holy Audoenus

narrated: who them, in one written little paper, to posterity left in

an order of history to be digested.

CHAPTER II.

With Angels he talks, with heavenly light praying he is surrounded.

XV.

[92] At another time the Saint, while in his little hut

writing he sat, suddenly his changed

face, In aid of one falling he sends an Angel. & this from pure breast brings forth voice, saying:

Help: help. Two indeed Brethren, at

the door standing, namely a Colgu son of Cellach &

Lugneus Mocublai, the cause of such sudden interrogate

voice. To whom the venerable man this gave response,

saying: To an Angel of the Lord, who now

among you stood, I have ordered, that to some of the Brethren, so quickly

he should help, from the highest top of a great house

fallen, which in these days in Roboretum-field is being built.

This also consequently the Saint brought;

Yet, saying, very admirable & almost indescribable

is of the Angelic flight swiftness, of lightning as

I estimate to swiftness equal. For that Heavenly one, who

hence from us now, with that man to fall beginning, flew away;

as in the twinkling of an eye, before the earth he touched

helping, him raised: nor any fracture

or hurt he who fell to feel could.

How stupendous, I say, this most swift & opportune

succor! which more quickly than said, with such of sea

& land intervening spaces, so most swiftly to be effected

could.

XVI.

[93] At another time likewise, on a certain day the blessed man

in Iona staying island, At night under open sky to one praying with the Brethren gathered

with great attention announced, to

them saying: Today into the western our little field

of the island alone to go out I desire: no one therefore of you

me follow. With them obeying; alone

indeed as he wished he goes out; but a certain Brother

clever explorer, going another way, on a certain

little hill's top, which to the same overlooks the little field,

himself secretly was hiding; namely the cause of that

solitary blessed departure of the man to explore desiring.

Whom when the same explorer from the little hill's top,

in some of that little field's hillock standing, & with expanded

to heaven hands praying, & his eyes to

heaven raising beheld; wondrous to tell! behold

suddenly thing wondrous appeared: which the same often mentioned

man, as I estimate not without permission of God,

from the little hill's place with his own eyes even corporal

beheld, that the name of the Saint & honor,

although him unwilling, on account of this manifest vision

afterwards more in peoples be divulged. For

holy Angels, of heavenly country citizens, with wondrous flying

suddenness, Angels appear: the holy man praying to surround

began, with white clothed garments; & after

some with the blessed talking man, that heavenly

troop, as if itself explored sensing, to the highest

more quickly returned of the heavens. The blessed & he himself man,

after the Angelic agreement, returned to the monastery;

again with gathered Brethren, with a certain

not moderate rebuke inquires, who of those

was of transgression guilty? With them consequently

themselves to know professing, this conscious of his inexcusable

transgression, no longer enduring the delict

to hide his, with bent knees in the midst of the Brethren

choir, before the Saint pardon as a suppliant prays.

Whom the Saint apart leading, but himself to the one conscious of so great favor silence imposes. kneeling with great

commends with admonition, that to none of men of

that Angelic vision in the days of the same blessed man

anything, even small, hidden he might open: but after

the departure of body of the holy man, that of the heavenly

assembly apparition to the Brethren with great he intimated

protestation. Whence today both the place of that

Angelic agreement, the matter in it done by its own

testifies vocable; which in Latin can be called Little hill

of Angels, in Scottish Cnoc-Angel. Hence therefore

to be noted is, & not negligently to be searched out;

of how great & what kind to the blessed man,

in winter b praying, Angelic were &

sweet frequentations, which in no way to come

into men's notice could: which without doubt

numerous were. If even certain of them in whatever

manner by men, either in day or by night, to explore

could; are without doubt few

quite, to their comparison of Angelic

frequentations, which namely by no one

to be known could. This same likewise about certain luminous

manifestations, which by few explored,

below will be treated.

XVII.

XVIII.

[94] At another time, to the holy to visit

Columba of monasteries four holy Founders,

from Scotia crossing, in Hinba him found

island; of whom illustrious names c, Comgell

Mocu-Aridi, Before 4 Saints, Cainech Mocu-dalon, Brenden

Mocu-Alti, Cormac grandson of Liethan. They with one

and the same consent chose, that S. Columba before

them in the church sacred of Eucharist would consecrate

mysteries. Who their obeying command, together

with them on Sunday day according to custom, after the Gospel reading

the church enters: above the celebrant's head & there, while

of Mass solemnities were celebrated, holy Brendenus

Mocu-Alti, just as afterwards to Comgell & Cainnechus

intimated, a certain bristly d fiery globe,

& very luminous from the top of S. Columba

before standing, appears a fiery globe. & sacred oblation consecrating,

so long burning, & in the likeness of some column

upward ascending he saw, until the same

were perfected sacrosanct mysteries. * At another time

when the holy man in Hinba was staying island,

with grace of holy breathing, Through three days into Ecstasy snatched, upon him abundantly & incomparably

poured, for three days wondrously he remained:

so that for three days & as many nights, within

barred & filled with heavenly brightness house

remaining, no one to himself to approach permitted, neither

eating nor drinking: from which namely house,

immense of brightness rays, through the chinks of doors &

of keys holes bursting forth, by night were seen.

Songs also certain spiritual, & before unheard

to be sung by him were heard. among heavenly splendors & Angelic chants, But also many

certain things, as he himself afterwards before few quite

professed, hidden from the exordium of the world secrets openly

manifested he saw: of Scriptures also sacred

obscure things, & most difficult, plane &

with light clearer open, of most pure heart eyes lay open:

& Baitheneus the alumnus not to be present he complained;

who if by chance were present in that triduum, either about

past, or about future thereafter ages, from the mouth

of the blessed man very many things, hidden are revealed mysteries. by others ignored men, mysteries

would describe, some also of sacred explanations

volumes. Who however Baitheneus in

Egea island by wind's contrariety detained, until

those triple of that incomparable & honorable visitation

days & as many nights were ended, to be present

could not.

XIX.

[95] On a certain wintry night the above mentioned

zeal with others resting alone enters; & there

in a certain exedra, Heavenly light upon one praying descends, which to the oratory adhered

wall, devoutly was praying. And after some as

an hour's interval of one, the venerable man Columba

the same sacred enters house; & at the same time with

him golden light, from the highest of heaven altitude descending,

the whole that of the church space filling. But also

of that little exedra separated chamber, where Virgnous,

as much as he could, to hide tried;

of the same heavenly brightness of light, through the interior of that

chamber's door, which from the smaller was open part,

bursting forth, not without some formidable filled

terror. And as no one the summer & midday sun

with straight & unblinking can behold eyes; so

also that heavenly brightness that Virgnous, who

had seen, to endure in no could way: because greatly

of eyes was striking back the keenness that luminous & incomparable

outpouring. By which flowing & formidable

splendor seen, so much the same above mentioned

Brother terrified was, that no in him strength remained.

Saint indeed Columba, by which almost he is blinded: after not prolix

prayer, goes out of the church; Virgnous, very

afraid, to himself the morrow calls day, & with these brief

addresses consoling words: Well, O little son,

repeating, this past night in the sight

of God you pleased, eyes casting down, by the brightness's fear

terrified of it: for if not so you had done, by that inestimable

would be blinded your with seen light eyes: but this

not negligently to observe you should, that such this

light's manifestation to no one ever in my you reveal

life. This therefore praiseworthy & admirable

matter, after the blessed man's transit, of this favor witness. to many by the same Virgnous

narrating became known: of whose namely Virgnous's sister's

son Commanus f, an honorable Presbyter, to me

Adamnan about this above treated vision, sometime

under attestation had narrated: who it narrated

from the mouth of Virgnous himself, his Abbot & uncle, by him

as much as he could seen, had heard.

XX.

XXI.

[96] On another likewise night a certain of the Brethren, Colgius

of Fiechreg, of whom in the first we made mention, Another of heavenly light beholder

by chance to the door of the church with others sleeping came,

& there for some time standing was praying. Then accordingly

suddenly whole he saw the church with heavenly light to be filled,

which namely lightning light more quickly than said from his

receded eyes (the holy Columba indeed at the same hour

within the church praying he did not know) & after

such sudden of light apparition very fearing,

home he returns. The next day the Saint him

calling, more sharply rebuked, saying: rebukes & to be silent he orders; For

the rest beware you should, lest as an explorer, heavenly

light, which to you is not given, to inspect

you try, because you it will flee; & lest to anyone in my days,

what you have seen you narrate. * At another likewise time,

the blessed man to a certain his wisdom learning alumnus, likewise another of his explorer,

by name Berchanus, whose surname Mesloër,

not moderately indignant, on a certain announced

day, saying: Beware, Son, lest this following

night, according to your always custom, to my

approach little lodging. Who these things hearing, against

the prohibition, to the house of the blessed man, in the night's silence,

with others resting, approached; & cleverly

exploring, his eyes from the region to the keys' holes

placed; estimating namely, as the matter proved, some

within heavenly vision to the Saint to be manifested. For

at the same hour the blessed man's little lodging, with heavenly splendor

of brightness was filled: which not enduring

to behold the transgressor youth, immediately fled.

Whom the next day the Saint apart leading, with

great severity rebuking, these to him speaks

words, saying: This on night, son, before God you have sinned:

for of your unfilial exploration of cleverness,

from the Holy Spirit to be hidden or concealed to be able vainly

you have thought. Did not at the door of my little lodging you in that

approaching, & thence returning I see; & unless

I at the same moment had prayed, there before the door

either falling you would die; & sad certain things to him he foretells. or your from their holes

eyes would be torn out? But to you this time on account of me

the Lord has spared: & this know, that in your Hibernian

country luxuriously living, reproach you will face

your all suffer days of life your. This however

from the Lord praying I have obtained, that, because our you are

alumnus, tearful before departure you may do penance,

& from God mercy you may obtain. Which

all things, according to the word of the blessed man, thus to him afterwards

happened, just as about him prophesied are.

NOTES F. B.

Kellach, as related by him 2 Feb. p. 281; to write he wished 20 Feb. p.

381 which place consult, almost on this Life based. Then three Saint Lugneos same

Colgan brings forth; but does not say, whether he about whom here is treated, one of those

is: nay & the first, whom to be venerated he affirms in the church of Kill-tarsua

20 January, Colgan himself on that day passed over.

b Were wont

the Saints, the Britons especially & Hibernians, with the cold's harshness to tame

the body; & therefore to prayer themselves often gave at night, in places with snow &

ice rigid, even with waters to the neck sometimes immersed, of which matter

Bede an example brings forth book 5 ch. 13 at the end. Another we have in the Life of S.

Godric the Hermit 21 May, ch. 2, & elsewhere. Similar thing here I esteem

through τὸ Hiemalibus to be signified.

About of Angelic light brightness, which Virgnous of good disposition youth, who

afterwards by God's authority over this presided church, upon S. Columba in

the church, with the Brethren on winter night in chambers resting,

descend had seen: to whom I, unworthy though, serve. About Virgnous, as a Saint, at greater length treats Colgan 2 March, & Fergna calls: we on the same day him among the Passed-Over refer, doubtful however, whether the same is Virgnous & Fergna.

f Commanum this

among holy Confessors numbers Colgan 18 March, although he confesses,

nothing about his ecclesiastical cult to himself to be known. There also

he asserts, his Brethren to have been SS. Cumineus, surnamed the White, &

Becanus the Anchorite. Faith of this assertion let it be with the author of the Hagiology

Genealogical. We about the same Comman among the Passed-Over have treated; but Caimanus we call; although Marianus Caimanus & Commanus has, as two.

made mention in the life of S. Columba no. 17. To the Saints him numbers

Colgan 20 February, & Abbot makes of Kill-Colgan in Connacht.

Prefect of some church to have been, is established from the prior about him of S. Columba

prophecy: but whether of this monastery Abbot he was, nothing proves, except

the name Cella-Colgani; from which probable it would be made, that he not only Abbot

of Cella-Colgan, but the first founder or institutor was:

since monasteries, especially in Hibernia, from their first institutor

were wont name to receive. If more you desire, also about his family

Fiechreg, see Colgan 20 February, in the Notes on the life of this Saint.

Treated by us has been about the same & other Colgani among the Passed-Over on that day.

CHAPTER III.

Death to the Saint divinely revealed, & piously met.

XXII.

[97] At another time, when the blessed man in Iona

stayed island, on a certain day holy face

his sudden, The cause of sudden sadness wondrous & joyful with hilarity blossomed;

& his eyes to heaven raising, with incomparable filled

joy, very was rejoiced: then after a moderate

some little moment's interval, that sapid & sweet

rejoicing into sad is turned saddening.

Two indeed men, who at the same hour of his little hut

at the door stood, which in higher place was

built, & themselves very with him saddened, of whom

one was Lugneus Mocublai; the other indeed Pilu

was called, a Saxon, the cause of his sudden joy

inquire, & of that following sadness. To

whom the Saint thus speaks: Go in peace, nor of that

rejoicing the cause, Interrogated by his disciples, nor also of the saddening from me

now inquire to be manifested. Which heard weeping,

kneeling with prostrated on the earth faces, as suppliants

ask, to know wishing something about that matter, which

at the same hour was revealed. Whom very saddened

seeing; Because you, he said, I love, to sadden I am unwilling: promise

first you must, that to no men the sacrament,

which you inquire, in my life you reveal. Who

immediately, according to his commendation, promptly

promised; & after such promise the man

venerable thus to them speaks: Up to this,

he said, present day, of my in Britain peregrination

thirty completed are years. Meanwhile

many before days from my Lord devoutly I asked,

that at the end of the thirtieth this present year, me from

my He would absolve dwelling, & to the heavenly country immediately

would call. And this was of my cause of rejoicing, about

which you me sad interrogate. Angels indeed holy

from the high I saw sent throne, to my from

flesh soul to be led out to meet. confesses to himself life for four years to have been prolonged, But behold now

suddenly delayed, beyond our of strait island they stand

on a rock, namely wishing, to me from body to be called away,

to approach: but nearer to accede they are not permitted,

soon to the heavens' summits about to return; because

the Lord, what to me with all my powers asking He granted,

that on this day to Him from the world I should pass, of many

more Churches for me prayers hearing,

more quickly than said changed: by which namely Churches praying,

so by the Lord it has been given, that, although

against my will, four from this day

to me in flesh remaining be added years. This such

to me sad delay of today's saddening

not undeservedly cause was. With which namely four

future with God propitious ended in this life years, with sudden

emigration, with no preceding of body trouble,

with holy to me about to meet at that time

Angels, to the Lord joyful I shall depart. According to

these words the venerable man (which not without great groan

& mourning, as is handed down, nor also & great

tearfulness he said) for four afterwards years

in flesh remained.

XXIII.

[98] Of the years four above mentioned the term

now approaching, which transacted death to himself to be at hand he foretells, after whose completion,

the end of the present truthful presager to himself

was about to be, long before he foreknew time. On a certain

day in the month of May, just as in the prior second we have written

book, to visit working Brethren the holy

old man with age wearied, in a wagon borne goes. To whom

in the western of the island of Iona laboring part, thus on that day

he began to speak, saying: In the Paschal solemnity,

lately with April passed month, with desire I desired

to Christ the Lord, just as also to me by Him was granted

, if I had preferred to depart: but lest for you of joy

the festivity into sadness be turned, the day of my from

the world departure a little longer to prolong I preferred.

With these by him sad a of Monks familiars heard sayings,

very meanwhile they were saddened: whom, & blessing the island, he forbids serpents in it to harm: as much as

he could, with words began consoling to gladden. With which

finished, as he was in the vehicle sitting, to the East

his turning face, the island with island he blessed

inhabitants: from which day b (as in the above-mentioned

treated c is little book) of vipers' poisons

three-tongued of tongues, even to this day,

in no way either man or cattle to harm could.

After the same blessing's words, among Masses' solemnities the Saint to his

returns monastery. Then accordingly a few days

passed, while of Masses solemnities according to custom on Sunday

were celebrated day; suddenly upward raised eyes,

the face of the venerable man with florid sprinkled redness is seen,

because as is written; An Angel he sees coming to seek his soul. With heart rejoicing the face

flowers. At the same indeed hour, the Angel of the Lord

flying above alone he saw, within the very oratory

walls: & because of the holy Angels lovable

& tranquil aspect joy & exaltation

of elect breasts pours in, this was of that sudden

cause of joy upon the blessed poured man. About which namely

cause of unexpected gladness, when those who were there

present inquired, this to them the Saint response,

upward looking, gave: Wondrous & incomparable

of Angelic the subtlety of nature. For behold an Angel of the Lord

to seek again some to God dear sent is

deposit; & from above within the church looking &

blessing, again through the small door d of the church returned,

no traces of such departure left. These

the Saint. But yet of the quality of that deposit, to

which is sent the Angel to seek, no one of

those standing around to recognize could. Our indeed

Patron, his own holy from God to himself commended

soul, deposit called: which (as

below will be narrated) on another of the old man intervening

days on Sunday night, to the Lord departed.

The men therefore venerable, To Diermitius his death he announces, at the end of the same week,

this is on Saturday day, he himself & his pious minister

Diermitius, to the nearest proceed to be blessed

barn. Which entering the Saint having blessed,

& two in it of grains separated had seen heaps;

this brought word, with thanksgiving saying:

Very I congratulate my familiar Monks,

because this also year, if anywhere from you

to depart me will be fitting, harvest sufficient you will have.

Which heard word, Diermitius the minister to be saddened

began, & thus to say: Of this year's time, Father,

often us you sadden, because of your transit often

you mention. To whom the Saint this gave response:

Some secret I have little discourse, which if to me

firmly you promise to no one before my to reveal

departure, about to be on the same Sabbath, about my to you departure something more manifest to intimate

I shall be able. Which when such the minister promise,

according to the will of the Saint, with bent knees

had ended; the venerable man consequently thus speaks:

This in sacred volumes day Sabbath is called,

which is interpreted rest: & truly to me

is Sabbath this today, because of this present

laborious life it is the last; after midnight: in which, after my labors'

annoyances, I keep Sabbath; & this following

middle of venerable Sunday night, according to the words

of the scriptures, the way of the Fathers I shall enter. For now

the Lord my Jesus Christ to invite me deigns;

to whom, I say, with intervening night, with Him me inviting,

I shall depart: for so to me from the Lord Himself

is revealed. These sad the minister hearing words,

began bitterly to weep: whom the Saint as much as he could

to console tried.

[99] After these the Saint the barn departs, & to

the monastery returning the middle stops way: as if foreknowing his horse, in which place

afterwards a Cross fixed in a millstone, & today

standing on the margin is seen of the way. While there the Saint

then, as I have stated, with age wearied a little

sitting was resting; behold a white runs up horse,

obedient servitor: who namely milk between cowshed

& monastery little vessels was wont to carry.

He to the Saint approaching, wondrous to tell! head in

his lap placing (as I believe, with God inspiring, to whom an animal

brute is wise with sense by what He shall have ordered Himself the creator)

the Lord from himself his soon about to depart, & him

further not about to see knowing, began to mourn, & abundantly

as a man to pour tears e into the bosom

of the Saint, & very foaming to weep. Which seeing the minister,

began him weeping to repel lamenter; weeps:

but the Saint forbade him saying: Allow this, allow

our lover, that into this my bosom weeping let pour

most bitter wailing. Behold you, a man since you are

& a rational soul you have, in no way to know about

my departure could, except that to you I myself lately

manifested; to this indeed brute & irrational creature,

in whatever manner He Himself the creator wished, about to go out from

himself the lord manifestly revealed. And these saying

the sad from himself returning horse he blessed minister:

& thence going out, & a little hill on the monastery

overlooking ascending, he himself blesses his monastery: on the top of it a little

he stood; & standing, both raising palms, his

he blessed cenobium, saying: To this place, although

narrow & lowly, not only of Scots Kings

with peoples, but even of barbarous & foreign

nations Rulers, with their subject peoples,

great & not moderate will confer honor: by

Saints also of other churches not moderate

veneration will be conferred.

[100] To the Psalter writing he places an end. After these words from that departing little hill,

& to the monastery returning, he was sitting in his hut

the Psalter writing f: & to that of the third Psalm

little verse arriving, where is written; Those seeking

the Lord shall not lack any good: Here, he said,

at the end let cease the page: but what follow

Baitheneus let write. To the holy fittingly agrees

the predecessor latest little Verse, which he had written,

to whom never will lack goods eternal; the successor

indeed following, to the father of spiritual children doctor;

Come, sons, hear me; In Vespers he is present, the fear of the Lord

I will teach you, congruously agrees: who as the predecessor

commended, not only to him by saying, but also

by writing succeeded. After such above mentioned

ended little verse fully written page, the Saint to

the vespertinal of Sunday night Mass enters

the church: which immediately consummated, to the little lodging

returning, on the little bed he sat through the night; where for

straw the bare he had rock, & for pillow stone,

which today as a certain near the sepulcher

of him title stands of the monument. There therefore sitting, charity mutual to his he commends.

last to the Brethren mandate, with sole hearing minister,

he commends, saying: These to you, O little Sons, latest

I commend words, that among you mutual &

not feigned have charity with peace: & if so

according to the Saints' examples of Fathers you shall have observed,

God the comforter of the good to you will help, & I

with Him remaining for you will intercede, & not

only of present life necessities from Him sufficiently

will be administered, but also of eternal goods

rewards of divine to observers prepared will be given.

Hitherto the last venerable Patron's words,

as if from this wearisome pilgrimage to the heavenly

country crossing, in brief text narrated, are led down

.

[101] To matins entering the church, After which with happy approaching last

little hour, the Saint was silent. Then accordingly

at midnight struck sounding bell, hastily rising

to the church he proceeds: & more swift than the others running,

alone entering, near the altar with bent in prayer

knees he reclines. Diermitius the minister more slowly

following, before the altar he falls down, in the same moment from afar the whole within

the church with Angelic light around the Saint to be filled

he sees: with whom to the door approaching, the same

light seen more swiftly receded: which also others of the Brethren

few, & themselves from afar standing by, had seen. Diermitius

therefore the church entering, with tearful repeats

voice; Where are you Father? And not yet brought the Brethren's lamps,

through darkness groping, the Saint before the altar

reclining he finds. Whom a little raising &

near sitting, the holy in his bosom placed head:

& meanwhile the assembly of Monks with lamps

running, with the Father seen dying, began to wail: &

as from some, who present were, we have learned,

the Saint not yet with soul departing, with opened upward

eyes, to each side with wondrous of face hilarity

& joy looked around, holy namely meeting

beholding Angels. & his blessing he dies: Diermitius then of the Saint holy

raises, to bless of Monks the choir,

right hand: but also the venerable Father himself, in

as much as he could, his at the same time was moving hand; that

namely, what with voice in the departure he was not able of soul,

even with motion of hand the Brethren he might seem to bless. And

after holy benediction thus signified,

immediately spirit he breathed out: with which tabernacle

of body departed, the face red & wondrously

with Angelic vision cheered so much remained, that

not as of one dead but of one sleeping it seemed living.

The whole meanwhile sounded with sad wailings the church.

[102] the death of the Saint to absent is revealed, But not to be passed over seems, that at the same

hour of the blessed transit of soul, to a certain Hibernian

Saint was revealed. In that namely monastery,

which in Scottish is named tongue Cloin-finchoil

g, a certain was holy man old, of Christ

soldier, who Lugadius h was called, son of Thailchan,

just & wise. He therefore first in the morning, to a certain

equally i Christ's soldier, Fergnovo by name,

his he narrated vision, with great groan saying:

This past night middle, Saint Columba,

of many Column of churches, through heavenly splendor over the island Hy to the Lord passed;

& at the hour of the blessed departure of him, the island Iona, to which

in body never I arrived, whole of Angels with brightness

in spirit I saw irradiated; & whole spaces of air

even to the ether-of-heavens, of the same Angels

with brightness illustrated; who to the holy his soul

to bear, from the heavens sent had descended innumerable,

high-sounding also singing & very sweet

I heard of Angelic assemblies songs, at the same moment

of departure among Angelic of holy his soul

ascending choirs. This Angelic manifestation

Virgnous, as has been said, who from the mouth

of holy that old man to whom revealed was undoubtedly had learned,

on the same days from Scotia returning, in Hinba

in the island in the remaining days of his life remaining, to S. Columba's

Monks often narrated. Who namely

Virgnous, after many in subjection among the Brethren

irreprehensibly completed years; another twelve,

in the place of Anachoretes in Muirbulcmar, life

leading anchoritic, of Christ victor soldier completed.

This aforesaid vision, not only on pages

inscribed we have found; but also from some experienced elders,

to whom Virgnous himself had related, without any

we have learned hesitation. At the same also hour another

vision, in another way revealed, one of those who had seen,

of Christ a soldier very old, whose name can be said

Ferreolus, but in Scottish k Ernene, of the race Mocufirroide

(who among others of S. Columba Monks'

remains, & he himself a holy Monk, in l

Dorso Tommae buried, with the Saints resurrection

awaits) to me Adamnan, which is seen also by fishermen far distant. me as a youth in time,

with great related testification, saying; That

on night, on which S. Columba from earth to heavens with happy &

blessed end passed; I & others with me men, laboring

in the catching of fish, in the valley of the fish-filled river Finda,

suddenly the whole of the airy illustrated of heaven space we saw.

By which miracle's suddenness moved, our eyes

to the East raised we turned: & behold as

as after the setting of the sun, darkness succeeds. Of this

therefore brightness luminous & praiseworthy column,

not only we, who together in the same place

were, with great wonder saw; but also

other many fishermen, who scattered through diverse river

fish-ponds of the same river were fishing, as

to us afterwards related, with similar apparition seen with great

dread were struck. Of these therefore three miracles

of visions, at the same of transit hour of the venerable Patron

appearing, eternal to him by the Lord conferred testify

honors. To the proposed let us return.

[103] Meanwhile, after of the holy departure of the soul,

with the morning Hymns terminated, through three days are celebrated the obsequies, the sacred body

from the church to the lodging, whence a little before living

he had come, with the melodious of the Brethren is brought back psalmody,

& honorably for three days & as many nights

honorable rite are completed obsequies. With which in God's

sapid praises terminated, of holy & blessed Patron

the venerable body, with clean wrapped shrouds, &

prepared placed in a coffin m, due is buried

with veneration; in luminous & eternal to rise

brightness. About the above-mentioned therefore three

those of obsequies days, in customary performed ecclesiastical,

what to us from experienced is handed down, as had been foretold, of this

near the end will be narrated of book. A certain namely sometimes

one of the Brethren, before the venerable man

simply speaking; To celebrate, he said to the Saint,

your after death obsequies, as is thought, the whole

of these provinces people, by the only Monks: this Iona returning

will fill island. Which word hearing the Saint,

consequently said: O my Little son, not as you speak

so the matter will prove: for the promiscuous of the people crowd

in no way to my will be able obsequies to come: my

only familiar Monks my sepulchral will complete,

& exequial will honor offices. Which word

his prophetic, immediately after the transit of him, with tempest others prohibiting.

the omnipotence of God to be fulfilled made. For through those three

exequial days & nights, great without rain made

was windy tempest: by which strongly prohibiting, no one

here and there with little ship the waves to cross could: &

after the consummated of the blessed burial of man, immediately

with tempest calmed & ceasing wind, all was tranquilized

sea.

XXIV.

[104] Epilogue Let weigh therefore the reader, of how great & what kind

with the Lord the praiseworthy Patron honor is held,

to whom sometime in mortal flesh living,

with God deigning praying tempests calmed are, &

seas tranquilized; & again, when he had need,

on the above mentioned occasion, arising blasts of winds,

& windy when he wished aroused are seas;

which subsequently, as above said, with completed

his of burial ministries, into great turned

are tranquility. This therefore to our praiseworthy

Patron was the end of life: these of merits exordia. about the Saint's glory in heaven,

Who, according to the sentences of Scriptures, eternal companion

with triumphs to the Fathers added, to the Apostles & Prophets

joined, in number aggregated to the white-clad

Saints, who washed their stoles in the Lamb's blood,

the Lamb leader accompanies, a virgin immaculate,

from every untouched stain; with the Lord Himself our

Jesus Christ deigning, to whom is with the Father honor, virtue,

praise, glory, & empire eternal; in

unity of the Holy Spirit, through all ages of ages.

[105] After of these triple reading of little books,

let each diligent note reader, of how great & what kind

of merit the Saint often above-mentioned, the Prelate venerable,

of how great & what kind of Angelic to him & luminous

frequentations were; how great in him Prophetic,

grace how great of daily efficiency of virtues,

how great & frequent him of divine light brightness in

mortal flesh still living surrounded:

which also, after the departure of the soul most kind, from

the tabernacle of the body, just as to certain elect

shown is held found; the place, in which his

holy rest bones, & cult on earth widely divulged. even today the same heavenly

brightness to frequent not ceases, & of holy

frequent visitation of Angels; & this also to the same

blessed memory man, from God not moderate is

conferred grace; by which his name not only through our

whole Scotia, & of all the whole world islands

the greatest Britain, clearly to be divulged merited.

Not indeed in this small & extreme of the Ocean

British he dwells island: but also to triangular

even Spain, & Gauls, & beyond the Pennine Alps

situated Italy is known to arrive,

even the Roman city, which is the head

of all cities. So great & such honor, recognizable

to the same Saint, among the other of divine donation

gifts granted is known by God; who Himself loving

loves, & those, who Him with sapid magnify praises,

more & more glorifying, with immense raises honors,

who is blessed for ages of ages.

Amen.

[106] I beseech those whoever shall wish these to copy

little books; nay rather I adjure, through Christ

the judge of ages, that after diligently they shall have copied,

let them compare & emend with all diligence,

with the exemplar whence they drew, & this also adjuration

in this place subscribe. Of Dorbbeneus the scribe attestation. Whoever these

of virtues of Columba little books shall read, for me Dorbbeneus

the Lord let him pray, that life after death

eternal I may possess.

NOTES F. B.

asks Cangius, nor does he define. To me it seems here a window or hole

some about the temple's roof to be signified. For when it is said the Angel

from above the present in the church to have beheld & blessed, he does not seem

to have descended to the earth, that through a back-door he might go out: but rather through some

nearby window, even perhaps closed, by penetrating: for to what end,

as a wondrous matter, would be added, no such traces of departure leaving? for this is wont to be done as often as we go out through an open door.

clearly representative, or revelation strictly speaking, to have become known

to a brute the death of the Saint: & teaches, only thus far to have been revealed

the aforesaid death, as far as in its senses caused God signs

of grief. I esteem to have grieved & wept this horse, as Balaam's ass spoke,

how however it was done, knows God who did it.

deputed, sacred books to transcribe.

thinks Colgan, who often in this Life is named among S. Columba's

disciples; & to his cult from Hibernian Martyrologies he assigns 2 March: but

he does not notice, that the prior that Lugadius often with S. Columba

was in Iona island; the other indeed, about whom here is treated, in this place denies,

himself ever the island Iona to have seen: but neither does Colgan explain, by what

authority him as Abbot he makes. We among the Passed-Over about him have treated,

Presbyter to have called contented.