Greallan

ON ST. GREALLAN, CONFESSOR, IN WESTERN IRELAND,

FIFTH/SIXTH CENTURY

PRELIMINARY COMMENTARY

Greallan, confessor in Ireland. (S.)

[1] The Greallan who is venerated today seems to have been of Creevolan. We have found nothing why the antiquarian, whoever he was, should seem to deserve refutation, who notes that Greallan [A name not infrequent among the ancient Irish, written Grillaan in an ancient document of which below, no. 5. Now in Gaelic Grellán, or more fully Greallán; which, with an inflection affixed, can easily be made Latin: Greallanus, Greallani, Greallano, etc. Greallán, if Stokes is to be believed, is a hypocoristic of the name greall; and this the Irish borrowed from the Latin word grylli. Stokes, Félire hûi Gormáin, p. 369, under the word Grellóc.], commemorated today by Marianus [In Stokes, work cited, p. 214. See below the collection on the saints who are venerated in both Scotlands today.], was ó Cráoibh Ghrealláin i cConnachtaibh i nairther Mhaighe Luirg Stokes, place cited, that is, of Craobh Ghrealláin in Connacht, in the western part (of the plain called) Mágh Luirg. So the glossator of Marianus, whose words were taken over into the martyrology of Donegal The Martyrology of Donegal, p. 302.. The place formerly called Craobh Ghrealláin seems to be the one whose name is now written Creevolan [Census of Ireland, 1901. General Topographical Index (Dublin, 1904), p. 331. W. M. Hennessy wrongly contends, in Proceedings of the Royal Irish Academy, Irish Manuscripts Series, vol. I, Part I (1870), p. 103, note 14, that Craobh Ghrealláin is Creeve in the barony of Ballymoe, county Roscommon; for that whole barony lies outside the plain called Mágh Luirg, as may be seen in Hogan, Onomasticon Goedelicum, p. 525, col. 1, under the word Mag Luirc. J. O'Donovan had rightly perceived, in Transactions of the Kilkenny and South-East of Ireland Archaeological Society, vol. II, part II (1855), p. 341, note 12, that the place is situated in the parish of Creeve, of the baronies of Boyle and Frenchpark. Creevolan itself was pointed out to us with his finger by the distinguished Falconer Madan, most learned in the things which belong to his Irish stock; to whom we acknowledge that we owe this and very much else about St. Greallan. The name of the place is said by others to be Craebh ("St. Glerán (sic) Craibi in the W. of Mag Luirg", Book of Ballymote, p. 117 b, in Hogan, work cited, p. 299, col. 1, under the word Craebh), Craibech or Craibeach in the Book of Leinster (see below, p. 485, note 8). Wrongly Hogan, place cited, col. 1, under the word Craebh Ghrelláin, and ibid., col. 2, under the word Craebh mór, writes that the same place is Craobh Ghrealláin and Craobh Mór. For the latter is the same as Cairbre Mór, of which below, no. 10 at the end, and entirely other than Creevolan.], in the parish of Creeve, of the barony of Frenchpark, county Roscommon. If in fact the St. Greallan who is venerated today is Greallan of Craobh Ghrealláin, there is no doubt that he is the same as the one of whose Life a fragment has been preserved in Gaelic. For in it, although no mention of a feast day occurs, Craobh Ghrealláin is expressly treated Ch. 3, below, p. 490 B..

[2] The codices of the Gaelic Life, We know of no one who testifies that he has read that Gaelic Life entire [Unless perhaps the Life of Greallan which Dubhaltach Mac Fhir Bisigh writes in those Genealogical Collections of his that he had read was complete, on the witness of John O'Donovan, The Tribes and Customs of Hy-Many (Dublin, 1843), p. 8, note v (Irish Archaeological Society).]. The two transcripts which survive end abruptly after the narration of the things done in the Land of Hy-Many [That the transcript which he himself had copied was mutilated, Michael O'Clery perceived, as is evident from the colophon which we shall presently put into type.]. You would believe them excerpted from that huge codex on the antiquities of the Land of Hy-Many which, after it long lay hidden [Except for a fragment in the British Museum codex Egerton 90, if John O'Donovan is to be believed, Annals of the Four Masters, vol. II, p. 774, note m. Cf. the same, Hy-Many, pp. 1–2.], is now kept in the Royal Irish Academy, marked Stowe D. 2. 1 [Hogan, work cited, p. XI, no. 21; Plummer, Miscellanea hagiographica hibernica (Brussels, 1925), p. 174 (= Subsidia hagiographica, no. XV).]. Unless the Life of Greallan perished with the leaves which were already missing at the beginning of the nineteenth century [In the year 1820 leaves 1–23, 30–38, 47–56, 59–64 had fallen out. Edward O'Reilly, A Chronological Account of nearly four hundred Irish Writers (Dublin, 1820), pp. CXXI–CXXIV (= Transactions of the Iberno-Celtic Society for 1820, Vol. I, Part I).], it seems to have escaped the collector, for it is not recorded in the little index prefixed to the codex O'Reilly, place cited.. But to which Gaelic codex the Latin paraphrase of the latter part of this Life, which Gratianus Lucius inserted in his work, is to be referred is uncertain Gratianus Lucius [that is, John Lynch, Cambrensis Eversus (n. p., 1662), p. 134, cf. p. 186; ed. M. Kelly, vol. II (Dublin, 1850), pp. 260, 262, cf. p. 508.]. Leaving these things, then, in doubt, receive the list of the codices which present the Gaelic Life of St. Greallan.

B = the codex of the Royal Library of Brussels 4190–4200, of which we treated above P. 146, no. 4., fol. 88 (formerly 83)–91 (formerly 86), written in the very hand of Michael O'Clery, who added this colophon, fol. 91: As an leabhar do sccríobh Brian ó Corcrain do nathair Donnchadh Máguidhir do scriobhadh an slicht sin anuas ar Greallan. Ag Drobháois. 12. febru. 1629. In Latin: From the codex which Brian Ó Corcrain wrote for the father of Donnchadh Máguidhir there was copied the fragment which is found above about Greallan. At Drobhaois [This is the name of a river; but here is to be understood the convent of the Friars Minor situated near the town of Donegal on the bank of the river Drobhaois, or in English Drowse; cf. Plummer, Miscellanea hagiographica hibernica, pp. 184, 274.], 12 February 1629. This transcript, which was deposited at Louvain in the College of St. Anthony, Colgan used to make a Latin translation, which, the first little chapter having been omitted and almost all the poems suppressed, he put into type Trias Thaumaturga, pp. 206–207. Cf. Acta Sanctorum Hiberniae, p. 259, note 10.; from it also flowed the summary of the Life which was inserted in the fuller martyrology of Donegal [The Martyrology of Donegal, p. 302; for a critical edition of the martyrology of Donegal see below, in the collection on the saints who are venerated in both Scotlands.].

D = the Dublin codex of the Royal Irish Academy, formerly marked 33.5 O'Hanlon, Lives of the Irish Saints, vol. IX, p. 423, note 37., now 23/0.41, of paper, in two columns, of the beginning of the eighteenth century, written by a certain James Maguire, an excellent copyist

[If Eugene O'Curry is to be believed, whom O'Hanlon himself prefers, work cited, p. 423.]. Mostly hagiographical miscellanies. Beatha Ghreallain, pp. 236–240. This colophon is read after the Life of Greallan: Finis don mbeathadh sin Ghrealláin an tochtmadh la .x. do mhi Ianuarii. 1720; in Latin: The end of this Life of Greallan, 18 January 1720. We have used a transcript which, made for her own use by the learned woman M. E. Byrne, the distinguished Falconer Madan most kindly lent us. From this codex John O'Donovan edited the latter part of the Life in Gaelic, together with an English version Hy-Many, pp. 8–14., yet in such a way that he neither expressed the spelling accurately nor feared to omit some quatrains.

It must be conjectured that those two transcripts of the Gaelic Life flowed from one and the same copy. For, to omit the rest, which anyone who compares the codices will easily perceive, it is almost entirely certain that James Maguire copied the same codex which Michael O'Clery used; for the book belonged to the family of Maguidhir, whose name is rendered in English Maguire.

the edition, That Gaelic Life entire, or more truly the entire fragment which has been preserved, we now put into type for the first time from codex B. The variant readings of codex D and of John O'Donovan we have added at the lowest margin of the page, those which touch not grammar alone. A new Latin translation is added. For the rest, the method of this edition is the same which we used in the Gaelic Life of St. Benignus Above, p. 147, no. 6 and note 3., and the same learned men were those to whose labour and counsel we acknowledge that we owe whatever has been rightly done in this little work, Charles Plummer and John Fraser, of Oxford.

[3] its age, What authorities the writer of this Life had in narrating things done in the fifth century will be unknown for ever. But the little work seems, if anything may be conjectured from the style, to smack of the usage of the fourteenth or fifteenth century; of which matter, however, let the judgment be for those more expert. What the hagiographer hands down about the lineage of St. Greallan, sources. we should believe was borrowed from some genealogical collections See below, no. 4.. A very few other things seem drawn from the Acts of St. Patrick and reworked to the writer's purpose See on the single chapters of the Life what we briefly annotate.; certainly no one not unskilled in Irish hagiography will wonder that his chief purpose was to define and confirm the dues and tributes owed to the successors of St. Greallan Cf. Plummer, Vitae Sanctorum Hiberniae, vol. I, p. XCII, with note 3.. The poems interspersed in the prose narrative must be believed to have pleased the poet himself. Except for that widespread error by which the life of St. Patrick is extended too far See p. 151, no. 25., he scarcely seems to have slipped in the reckoning of ages and times, which is very rare in writings of this kind; for those few persons who are introduced could almost all have lived at the close of the fifth century or the beginning of the sixth See no. 4, and p. 488, note 1, and p. 491, note 8..

[4] Greallan recorded in other monuments. For the rest, if you except this very fragment of the Life, only a few things have been handed down about St. Greallan. In that corpus of genealogies collected by the Four Masters, the pedigree of Greallan was added only after the rest ["Greallan mac Cuillin meic Cairbre Cluaisdeirg" Greallan son of Cuillin son of Cairbre Cluaisdearg etc., Genealogiae Regum et Sanctorum Hiberniae, ed. Paul Walsh, p. 89, no. 42a.], from the fragment of the Gaelic Life, as we judge, which Michael O'Clery had found and copied a little before. That Grellan of Croevia, accustomed to fasts and sacrifices, had as mother a certain Goirmfhionn or Coirmfhionn, Colgan read in an old scholiast of Oengus, whose work seems to have perished As is evident from both editions of Stokes.; nor with great trouble does he convict him of falsehood, preferring the Life of Greallan himself Acta Sanctorum Hiberniae, p. 252, note 10.. One need not strive with the utmost force to refute the insipid fable that this Greallan was one of fifty-seven [Colgan, ibid., from a certain Gaelic and rather recent encomium of St. Senan; cf. the same, work cited, p. 541, cols. 1–2, at the top of the page.], or, as other authors have it, forty-seven ["Grellan Craibige i nairthiur Maige Luirg," that is, "Greallan of Craibeach in the western part (of the plain called) Mágh Luirg". The Book of Leinster, p. 354, col. 3; cf. The Yellow Book of Lecan, p. 89.], or seventy-seven An ancient Gaelic poem in Colgan, work cited, p. 339, col. 1, note 17., or even one hundred and forty-six [Betha Farannáin, ed. C. Plummer, in O. J. Bergin, R. I. Best, Kuno Meyer and J. G. O'Keeffe, Anecdota from Irish Manuscripts, vol. III (Halle, Dublin, 1909), p. 3; Colgan had put this place into Latin, Acta Sanctorum Hiberniae, p. 337, col. 1, ch. VII.] holy children born of one mother, Commania; on which matter consult Colgan, who clearly shows that in so great an offspring most were not children but grandchildren and great-grandchildren Work cited, p. 252, note 10.. This however, however inept, was handed down quite anciently about our Greallan, as is evident both from the testimony of the Book of Leinster, which we adduced above Note 8., and from the Life of St. Farannan; for in this he is introduced by name ["Grellan Craoibhe i noirther Muighe Luircc," Grellan of Craobh in the east of Magh Luirg Betha Farannáin, edition cited, ibid.] among the saints of Ireland of that stock who came to meet St. Columba of Iona returning from exile [By his own effort Colgan, in his translation, or more truly his Latin paraphrase, of the Gaelic Life of St. Farannan, writes that all those saints were "prelates of the neighbouring regions", Acta Sanctorum Hiberniae, place cited; for nothing similar is read in Plummer, place cited, who put into type the very text which Colgan had used.]. I rather think, however, that a parachronism lurks here. For it could scarcely happen that one and the same Greallan, disciple of Patrick That Patrick died on 17 March 461 we noted above, p. 151, note 15., should be present at the birth of the first-born son of the king of Connacht Dúi Galach, Eoghan Sriabh The Gaelic Life of St. Greallan, ch. 3., whose great-great-grandson Dúi Teangumha fell, defeated in battle, on the threshold of the sixth century [Annals of Ulster, vol. I, ed. W. M. Hennessy, p. 34, in the year 501 (correctly 502). The pedigree of this Dúi is read in Seathrún Céitinn (Geoffrey Keating), Foras Feasa ar Éirinn, vol. III (ed. P. S. Dinneen), p. 44. Dúi had reigned seven years.], and should go to meet St. Columba of Iona about the year 575 [Cf. work cited, p. 65, in the year 574 (correctly 575); Reeves, The Life of Saint Columba (Dublin, 1857), p. 37, note b (Irish Archaeological and Celtic Society); Plummer, Venerabilis Baedae Historia Ecclesiastica etc., vol. I (Oxford, 1896), p. 65.]. It could have been conjectured that the hagiographer had heard nothing of any king Dúi except Dúi Galach, and therefore added the surname Galach to the name Dúi where he ought to have understood Dúi Teangumha; were it not certain from elsewhere that Eoghan Sriabh was the son of King Dúi Galach, the great-grandfather of King Dúi Teangumha Céitinn, place cited..

[5] Saints of the same name are venerated Briefly and in passing something must be said about the saints of the same name as this Greallan, while we try to determine something about the feast day. On the seventeenth of the kalends of May there is announced in the ancient calendar of Tallaght Grellan mac Rodáin [Ed. M. Kelly, Calendar of Irish Saints, p. XXI, col. 2. Cf. Act. SS., Apr. vol. II, p. 370.], on 15 April, in Latin Greallan son of Rodan (or Rotan, Ruadan). With this agree, on the feast day Marianus Stokes, Félire húi Gormáin, p. 76., on the father's name the annotator of Marianus Edition cited, ibid., on both the martyrology of Donegal The Martyrology of Donegal, edition cited, p. 102.. This Greallan someone joined by conjecture with the territory of Londonderry [Memoir of the City and North-Western Liberties of Londonderry (Dublin, 1837), Part II, Sect. II, p. 27.], which seems to need proof. Colgan, however, doubts whether on that day or on 13 July there is venerated St. Greallan, companion of the pilgrimage of St. Columba of Iona at his first arrival in Britain [Trias Thaumaturga, p. 490, col. 2, no. 70; cf. ibid., pp. 486–87, and p. 502, col. 1, under the word Grellanus. The same, Acta Sanctorum Hiberniae, p. 588, col. 2, and p. 849, col. 2, under the word Grellanus.]; for a certain Grillaan is recorded in the very old catalogue of those companions [Colgan, in the places cited; Reeves, The Life of Saint Columba, p. 246; Stokes and Strachan, Thesaurus Palaeohibernicus, vol. II, p. 281. On the codices of this catalogue, G. F. Warner and J. P. Gilson, Catalogue of Western Manuscripts in the Old Royal and King's Collections, vol. I, p. 248, col. 1. On Greallan son of Rodan, cf. O'Hanlon, Lives of the Irish Saints, vol. IV, p. 172.]. Of another feast day of the same saint, which seems more proper, we shall speak presently No. 6..

[6] on 13 July, On 13 July Colgan read the name of a certain St. Greallan in his copy of the calendar of Tallaght Trias Thaumaturga, p. 490, col. 2, no. 70.; but in the transcripts which have been preserved it has fallen out. This is the saint who is called Grelloc by Marianus Stokes, Félire húi Gormáin, p. 136., Greallocc by the men of Donegal The Martyrology of Donegal, edition cited, p. 194.. That that Greallan was of Tamhlachta Carna i nÚibh Bresail Airthir, that is of Tamhlacht Carna in Húi Breasail Airthir, the annotator of Marianus adds Edition cited, ibid.. With him agrees the first recension of the martyrology of Donegal Brussels codex 4639, fol. 68.. In the second, Michael O'Clery added a little note in his own hand, after he had copied out the rest Brussels codex 5095–5096, fol. 37.. He conjectures that Greallocc could have been Grealla deirbhsiur do Manchán Leth 7 do Greillsigh, 7 gomadh í Mella a matháir a ttriur; in Latin: Grealla, sister of Manchán of Liath and of Greillseach, whose mother, of the three, would have been Mealla. Lest, then, we linger too long on a perplexed matter, let us note these things in a few words: like Greallan son of Rodan, so this Greallan too, whoever he was, was believed to have been connected with the city of Londonderry, or, as Colgan doubtfully writes, to have been a companion of St. Columba

on the British journey [The same places are to be compared which we indicated at p. 485, notes 24 and 26. Add O'Hanlon, work cited, vol. VII, pp. 223–24, who argues at length about the tract called Húi Breasail Airthir.].

[7] on 7 September, On 7 September, in his collections On Certain Bishops, Dubhaltach Mac Fhir Bisigh, the illustrious antiquarian, records under the word Cill Greallain Of which place more fully below, no. 13. Epscop Greallan, in Latin the bishop Greallan [Ed. D. H. Kelly, in Proceedings of the Royal Irish Academy, Irish Manuscripts Series, vol. I, Part I, p. 96.], and a little after, under the word Craobh Grellain See above, no. 1., Epscop Grellan again Edition cited, p. 102.. Perhaps this happened by a slip of the pen, while the learned man confuses Greallan of Craobh Ghrealláin with Greallan of Land, and writes 7 for 17 Of which Greallan of Land below, nos. 8–9..

[8] on 17 September, On 17 September the martyrology of Tallaght mentions Grellan, bishop, o Laind, that is of Land [The Book of Leinster, p. 362, col. 6, at the foot; Brussels codex 5100–5104, fol. 222, col. 1. The Book of Leinster inserts .i., for id est.]; Marianus announces Grellan, with no name of place added by the annotator Stokes, Félire húi Gormáin, p. 178.; Greallan epscob, that is Greallan the bishop, the martyrology of Donegal The Martyrology of Donegal, p. 250.. To these add Dubhaltach Mac Fhir Bisigh, who inserted the announcement of the martyrologies into his collections under the word Lann Grealláin Edition cited, p. 116.. But the place called Land, which some will have to be the same as Land Leire [Of which above, p. 172, note 6. See Hogan, Onomasticon Goedelicum, p. 475, col. 1, under the word Land.], is nowhere recorded in the fragment which has been preserved of the Gaelic Life of Greallan, disciple of Patrick. Diligent authors, however, assert that a certain St. Greallan is venerated in the parish church of Kilcloony, of the diocese of Clonfert, on 17 September [This annotation of Colgan's in codex B of the Gaelic Life of St. Greallan, fol. 90v, in the lower margin: "Cill Cluaine, the parish church of St. Grellan, of the diocese of Clonfert, where he is venerated on 17 September." Gratianus Lucius agrees, Cambrensis Eversus, 1st ed., p. 134; ed. M. Kelly, vol. II, p. 262. On Kilcloony, below, p. 491, note 4.]. And the Gaelic Life expressly relates that that place was the dwelling of St. Greallan, disciple of Patrick Ch. 4.. Since these things are so, I rather think that two Greallans were confused, one of Kilcloony, the other of Creevolan, and fashioned into one disciple of Patrick [This seems to have been the opinion of John O'Hanlon, who at 17 September argues at length about Greallan, disciple of Patrick, Lives of the Irish Saints, vol. IX, pp. 419–31.]. For I should not easily believe that there are two feasts of the same Greallan, a custom which never prevailed in Ireland. But this too is mere conjecture; for distinctly, in the martyrology of Tallaght, it is a certain saint of Land who is treated, nor is there any mention of the parish of Kilcloony.

[9] on 18 September, As for another Greallan, likewise of Land, being announced on 18 September in the same martyrology of Tallaght [The Book of Leinster, place cited, col. 7; "Grellain Lainni", Brussels codex, place cited.], by Marianus and his annotator Stokes, Félire húi Gormáin, place cited., in the martyrology of Donegal The Martyrology of Donegal, p. 252.; one and the same saint seems to have been recorded twice by a slip of the pen in some common source of the martyrologies and feast-books. The former day, however, is to be held in preference to the other, because the testimonies of Colgan and Gratianus Lucius come in from elsewhere Above, note 14..

[10] on 10 November, Of the authors who have mentioned Greallan on 10 November it has been said above Above, no. 1.. On this day Colgan promised that he would have given the Life of this Greallan, disciple of Patrick [Acta Sanctorum Hiberniae, p. 339, col. 2, note 30; Trias Thaumaturga, p. 269, col. 1.]. The same Irish hagiographer, for what reason we do not know, writes in one place that the Greallan who was venerated on 10 November was the son of Natfraic [Acta Sanctorum Hiberniae, p. 399, col. 2, note 33; p. 405, col. 2. Cf. Thomas Walsh and D. P. Conyngham, The Church of Erin (New York, 1885), p. 646, who also will have the place called Craobhgrellain designated here, so that the business becomes altogether impossible to unravel.], that one who is numbered by some writers among the disciples of St. Finnian, abbot of Clonard [The Gaelic Life in the Brussels codex 4190–4200, fol. 208r. Another Gaelic Life, ed. Wh. Stokes, Lives of Saints from the Book of Lismore, p. 81, line 2718; cf. Colgan, Acta Sanctorum Hiberniae, p. 399, col. 2. The Latin Life, BHL. 2989, in Colgan, work cited, p. 396, col. 2, ch. 28; in De Smedt - De Backer, Acta Sanctorum Hiberniae ex codice Salmanticensi, cols. 207–208.]. But, to keep silent about the interval of ages [For one and the same Greallan could scarcely have been a disciple of Patrick († 461) and of Finnian († about 550).], the tract called Cairbre Mór, where Greallan son of Natfraech is related to have been set over a church by St. Finnian The same places are to be compared which we adduced above, note 24., is about fifty miles distant from Creevolan [On Cairbre Mór cf. Hogan, Onomasticon Goedelicum, p. 142, col. 1, under the word Cairpre mór, and above, p. 483, note 5, at the end.].

[11] on 7 December. Finally on 7 December there is announced by David Camerarius: "St. Gallanus, monk and confessor; he is held in renown on the island of Iona and the adjacent ones" [De Scotorum Fortitudine (Paris, 1631); the calendar was reprinted by A. P. Forbes, Kalendars of Scottish Saints, p. 243.]. This could have flowed from the work of Ferrarius, which had come out a little before; Ferrarius himself prefers the English martyrology Catalogus generalis Sanctorum, p. 470.. Perhaps, however, there is to be recognized here an ancient tradition of those Scottish islands, transmitted to Ferrarius through that English martyrology. If this conjecture approaches the truth, this is St. Greallan, disciple and companion of Columba of Iona Of whom above, no. 4.; for his name was for the most part wrongly written by the Scots Gallanus for Greallanus Colgan, Trias Thaumaturga, p. 490, col. 2, note 70..

[12] Other Greallans. To these are to be added the holy Greallans whom other writers have mentioned in passing. One of these is a priest and abbot, the master of St. Fintan or Munnu, abbot of Tech Munnu See the Lives of St. Fintan a little after the beginning, BHL. 2996–2999.. But that that Greallan is other than the disciple of Patrick is proved by the reckoning of times. For Fintan died in the year 635 [On the age of Fintan, Act. SS., Oct. vol. IX, p. 332; Plummer, Vitae Sanctorum Hiberniae, vol. I, p. LXXXV.]. Likewise to be distinguished from ours is the disciple of St. Findbarr of Cork, whose name one codex writes Treallan, others Greallan The Gaelic Life of St. Findbarr in Plummer, Bethada Náem nÉrenn, vol. I, p. 15.; for he both belongs to another region The same, work cited, vol. II, p. 371, col. 2, under the word Druim Draignighe. and to a certain association of churches founded about a hundred years after Patrick [The same, work cited, p. 324; on the age of St. Findbarr, the same, Vitae Sanctorum Hiberniae, vol. I, p. XXXII.].

[13] Names of places derived from Greallan. Among so many namesakes no one will wonder that it cannot easily be discerned and determined what is proper to each from the names of places derived from Greallan. Dubhaltach Mac Fhir Bisigh noted that two places were called in his age Cell Grellain, that is the Cell of Greallan, in the tract of Tír Fíachrach Mhuaidhe [On Certain Bishops, edition cited, p. 96, under the word Cill Greallain. For what reason Edmund Hogan, Onomasticon Goedelicum, p. 194, col. 2, under the word Cell Grelláin, would have the place called Killgrellane in county Cork designated here, we do not grasp.]. Since it is evident that in this region there was formerly included the barony of Carbery, county Sligo, formerly called Cairbre Mór, I rather think that the disciple of St. Finnian is signified here Of whom above, no. 10.. Whatever it is, those places are other than the two Cells of Greallan which Hogan mentions Hogan, place cited., of which one is situated not far from Jerpoint in county Kilkenny, the other in the parish of Cloyne, of the barony of Imokilly, county Cork Census of Ireland, 1901. General Topographical Index, p. 570.; for both of these are a long way distant from Tír Fíachrach Muaidhe. Tobergrellaun, that is the Spring of Greallan, gushes forth to the south of the place called Glennaskehy in the parish of Kilreekill, of the barony of Leitrim, county Galway Ordnance Survey of Ireland (One Inch), fol. 107.; this we should easily believe belongs to Greallan of Kilcloony, whose church is not very far away Below, p. 491, note 4.. Finally the name Lann Greallain, which is read in Dubhaltach Mac Fhir Bisigh On Certain Bishops, edition cited, p. 116., seems to have been invented imprudently by the illustrious antiquarian, who by a slip of the pen derived it from that unknown Land which we found in the martyrologies Cf. above, nos. 8–9.. But, the authors being silent, it had been better to say nothing of that Land than, with the name of Greallan attached, to establish that fictitious see of a bishop in Ireland.

[14] Whether Greallan was a bishop, Whether Greallan, disciple of Patrick, was a bishop is, in our opinion, not clear. Colgan made Greallan of Creevolan now an abbot Trias Thaumaturga, p. 269, col. 1., now a bishop [Acta Sanctorum Hiberniae, p. 337, col. 1, ch. VII; but cf. above, p. 485, note 14.], by his own judgment, unless we are mistaken. Nor does Dubhaltach Mac Fhir Bisigh adduce any authors why he changes two places derived from the name of some Greallan into episcopal sees On Certain Bishops, edition cited, pp. 96, 102.. The matter stands otherwise where it is a question of Greallan of Land The same, ibid., p. 116., whom the ancient

martyrologies expressly call a bishop Above, nos. 8–9.. One Greallan, certainly the one of Land, is recorded by the catalogue of the bishops of Ireland in the Book of Leinster The Book of Leinster, p. 365, col. 4.; the same collector of antiquities, who made the list of bishops, knew of one priest and one deacon of this name Ibid., p. 366, cols. 3 and 4.. or an abbot. We shall not settle the dispute, but that Greallan was either a bishop or an abbot is easily conjectured from Patrick's usual manner of acting. There is added the testimony of the things themselves, by which the ecclesiastical authority of Greallan over the Land of Hy-Many is proved: I mean his crozier. There is added a not ambiguous trace of the same authority in the ancient customs of the Land of Hy-Many.

[15] The crozier of Greallan Of the crozier of St. Greallan, besides the mention which is made in his Gaelic Life In the last quatrains of the poem added to chapter 4., few things have been handed down. A ceannus catha ag Grellan, .i. an Bachall Greallain, no a hinnsamail, a mbrataig rig O Maine O'Donovan, Hy-Many, p. 80.; in Latin: Greallan is set over their (the men of Hy-Many's) battles; for the crozier of Greallan, or something of the kind, (is seen) among the military standards of the king of the Descendants of Maine. This among the antiquities of that region. Add the testimony of Gratianus Lucius: "The family of the O'Kellys, the offspring of that Maine, honoured him (Greallan) with a peculiar cult, and carried an image of his crozier painted on their banner. Within our memory the crozier of St. Grillan was held in the highest honour" Cambrensis Eversus, 1st ed., p. 134; ed. M. Kelly, vol. II, p. 262.. That same crozier, piously and religiously handed down by his forebears, a poor man, John Cronelly, kept with him in the year 1836 [O'Donovan, work cited, p. 81, note p; whom O'Hanlon copies, Lives of the Irish Saints, vol. IX, pp. 429–30.]. He was then the head of the family called O'Crónghaile, or in the English manner Cronelly, of the ancient stock of the lay successors of Greallan [On those lay successors of abbots or bishops, see E. O'Curry, in O'Hanlon, place cited, note 23; cf. above, p. 179, note 4.]. But in the year 1843 absolutely all traces of the precious staff had perished O'Donovan, place cited.. It must be thought, however, to have been hidden, not broken into pieces and lost for ever [O'Hanlon, place cited. On the crozier of St. Greallan cf. Margaret Stokes, Early Christian Art in Ireland, Part I (London, 1887), pp. 100–101; H. S. Crawford, A Descriptive List of Irish Shrines and Reliquaries, Part II, in The Journal of the Royal Society of Antiquaries of Ireland, vol. LIII (1923), p. 166, no. 8.].

[16] and his rights over the Land of Hy-Many. That statement, however, which we have adduced about the military standards of the Land of Hy-Many is not the only one which records the rights and privileges of St. Greallan among the customs and antiquities of that region. Sgrebail caethrech uatha do Grellan, edir mnai ocus fir, o shil Maine O'Donovan, work cited, p. 80.; in Latin: A scruple of puberty (is owed) to Greallan from the stock of Maine, from men as well as women [O'Donovan translates otherwise, work cited, p. 81, note o; Plummer attained the right sense, Miscellanea hagiographica hibernica, p. 153.]. And a little after we read: Cach cis do bo dual do na cineadaib si do thabairt do Padraig, asa beith o Glun Padraig co Glaisi Uair, ag Cairill; ocus asin sair co Sinaind ag Greallan ocus ag Padraig O'Donovan, work cited, p. 82.. In Latin: All the dues which were owed to Patrick by these tribes (namely of the Land of Hy-Many) (in the tract which lies) between Gloonpatrick [It is a place in the parish of Athleague, of the barony of Athlone North, county Roscommon, O'Donovan, place cited, note r.] and (the river called) Abhainn Fhuar [That is, the cold river. Its name is written in English Owenure, Ordnance Survey of Ireland (One Inch), fol. 77; and it flows near the town of Elphin, on the south, O'Donovan, place cited, note s.] (St.) Caireall (now claims for himself); and from there eastward as far as the Shannon (river, the dues are claimed by Saints) Greallan and Patrick [It is wonderful how closely the boundaries of the tract occupied by the descendants of Maine at the beginning of the ninth century agree with these, of which in the Gaelic Life of St. Greallan. See p. 491, note 11.]. In which matter it is worthy of note that St. Greallan is commemorated together with St. Patrick; which, in definitions of ancient rights of this kind, clearly shows that that Greallan of the Land of Hy-Many was in fact a disciple of Patrick, or at least was joined in some agreement with St. Patrick or his successors. Since these things are so, it is surprising that the name of Greallan is missing among the seven principal successors of saints Cf. above, p. 487, note 26. whose authority flourished in the Land of Hy-Many about the fifteenth century O'Donovan, Hy-Many, pp. 76, 78..

[17] A prophecy ascribed to Greallan. Finally there is to be reported here a certain prophecy ascribed to Greallan, to this one or another is uncertain. Stokes, however, for what reason we do not know, thinks that ours is rather signified here [Cheltenham MS., p. 46, col. 2. Félire Óengusso, p. 190, note 3; cf. p. 425, under the word Grellan.]. Neither have we seen the codex, nor do we know of its having been seen by any man [Not even Charles Plummer, who tried diligently to search through all the codices that survive concerning the saints of Ireland, penetrated the secrets of that sanctuary.]. This, however, is to be borne lightly. For most of the prophetic poems which are attributed to Irish saints were both invented very recently and are as trifling as can be.

THE LIFE OF ST. GREALLAN

Greallan, confessor in Ireland. (S.)

From the codex of the Royal Library of Brussels 4190–4200, fols. 88–91 (= B), collated with the Dublin codex of the Royal Irish Academy 23/0.41, pp. 236–240 (= D) and with the fragment edited by John O'Donovan, Tribes and Customs of Hy-Many, pp. 8–14 (= O'D). Cf. Prelim. Comm., nos. 2–3.

Betha Ghreallain.

[1] I naimsir Lucchdach meic Laegaire meic Neill tainic torann adhbalmór i nellaibh nimhe ocus a fraightibh na firmamenti go cclos fo Eirinn uile an torann sin. Ocus ro iongantaighsiot fir Erenn an tromghair sin, ocus ro fhiarfaighsiot don Táilgionn, do Patraicc mac Calpuirn (m. C.) mhac Arpluinn D; crét adds D., a fhochann. Ocus atbert Pattraicc friu, gurbo he Greallan ro geinedh (ro g.) ro genar D. isin aimsir sin (i. a. s.) a naimsir na gaire sin D.. “Ocus ní fhuil acht sé míosa o tarla i mbroinn e gusan uair si 〈n〉; ocus bídh tortach an tuismedh sin: uair bídh cabhair do cheallaibh, 7 bidh edach do nochtaibh (do n.) d'anbfannaibh D., 7 bidh bíadh do bhoctaibh, 7 bidh comairce do cheallaibh ocus adds D. do chrechaibh, 7 bídh congmáil ar cathaibh, 7 bidh arguin ar dhiabhlaibh, ocus bídh siodhucchadh slúagh an tí sin. Ocus gach ionadh ninnésa taingel bennachadh in naeimh cléiricch do bheith, ní chuideabh [chuireabh, and above the line: no d, which signifies that there is a variant reading: chuideabh B; chuideibh D. This seems to be derived from the verb -chuid.] sa ara náomh-ádhbhadh. Uair bidh nertmar, neimhnech coisenus a criocha.” 7 atbert an rand (7 a. an rand) Patrisius dixit (sic) D.:

“Feirde Fódla o tuinn go tuinn cuairt in chléirig hi ccolainn. A shiol i lléunadh ni leicc, mo ghéunar tír a ttainicc.”

Cuillin mac Cairpre Clúaisdeircc do Laighnibh a athair, 7 Eithne ainm a mathar.

[2] Ro hoileadh an mac sin go honórach aca, 7 ag Cairpri d'airithe (aca 7 ag Cairpri d' airithe) acc Cairbre D, correctly, as it seems., ar aithne Patraicc. Ocus an trath do bí ionaistir, do shir Patraicc 〈a leiccean lais, ocus (a l. l. ocus) omits B, supplied from D.〉 an chuid ele dia braitribh do coimhett fo chomharbas Laighen; 7 tucc a bhennacht dia chionn, 7 ro léiccedh an macamh lais ocus ro gluais Patraicc iarsin go hAth Cliath Duibh Linne 7 an mac (7 an mac) twice B. lais. Ocus is 'na fhochair ro chodladh aga céad adds D. munadh. 7 atbert Patraicc:

“Uasal m' edáil si a hiath laoch Laighen, Scíath nádh scainfidher, tríath nádh ttráothfidher Greallan glainbrethach glain-briathrach D., an bocc brat úr (brat úr) should brathair be read? sa, An fionn folt chaomh sa, mionn na macaomh sa. Éuscca soinenda, grian gheal Gaoidealach, Flaith foll foill D. firinnech, conn conadh B; conn D. na nEirennech -ach B.. Reulta retla D. righ-sholus, rath nac ruathurach, Glenn gan gnath fholadh, benn gan bruach fholach. Mac rígh Laighen, an mionn no minn above the line as a variant reading B. mor dúasach, Sliabh nach saimhísiol snaimhisiol B; saibhisil D., an mionn mor uasal.” Úasal.

[3] Do ghluais Patraicc, iarnamarach, cona mhancoibh mhanacaibh D. 7 cona macaibh leighinn 7 cona dheiscioplaibh do thocht i cuiccedh Connacht dia coisreccadh. Ocus gérb' iomdha égnaidhe isin diadhacht annsin, as le Greallan do níodh Patraicc a uasal chomhradh isin diadhacht, 7 do gheibhedh in deirritus na diadachta gan uiresbaidh eisiumh. Rangatar isin iodhche sin (sin) added afterwards B. go long-port righ Connacht .i. Duach Galach, 7 ro eirigh Duach go honórach roimh Patraicc, 7 ro frestladh 7 ro fritháileadh go maith íatt. Ocus tainicc Duach Galach ar cúairt dochum na ccleirech a mucha na maidne, 7 accaóinis a bhen do bhreith mheic mairb an oidhce sin. “Da madh ail le Dia, as béo do béurtái,” ar in priomhfáidh go foistionach. “Díamadh béo do béurtái an ghein sin,” ar Greallán, “as chuccainne do béurtai dia bhaisteadh; ocus ósa marbh ruccadh adds D., as chuccainn as cóir a tabairt.” Ro gnúis derccadh fón priomhfaidh uime sin. Ro mhothaigh Greallan an timdherccadh sin. Ocus tuccadh an lenab dochum an chleirich. Éirgis Patraicc do guidhe

an Choimdedh, 7 ro ghabh Greallan an lenamh ona mnáibh, 7 do rad trí sriabha crosta adds D. forsan ccorp d'ingin a ordan (d' i. a o.) omits D. gur scrett an lenabh fo lamaib an chleirich. Atbert Greallan fri Patraicc: “Acc so an mac beo deit. 7 baisd é.” Ro baistteadh an lenabh 7 tuccadh Eoghan Sriabh d'ainm fair, o shliocht ingne an naoimh-chléirigh. Ocus atbert Patraicc fri Duach Galach: “Ordaigh féin cíos airithe ó chlann-macne na naoidhen do Ghreallan.” — “Do bérthar at this place begins O'D. immorro,” ar Duach Galach, “7 go hairithe an baile a ndernadh na mór-miorbuile (na m.) an mhiorbuili D, O'D. so dó,” .i. Achadh Fhionnurach a ainm go nicce sin, 7 Craobh Ghrealláin a ainm o sin alle, on chraoibh sheilbhe tucc Duach 7 Patraicc do Ghrellán ann. Ocus ro ordaicch cios don mhaic-cleirech annsin .i. secht mba blechta o thigerna an tire 7 (mba bl. o th. an t. 7) omits D, O'D. secht omits O'D. mbruit ó gach banríghain. Ocus ar norduccadh an chiosa (an ch.) na cána D, O'D. do iarr coraigheacht Patraicc frisna cios-chanaibh sin do chomall dó, 7 tuccadh iarsin. [4] Ocus asa haithle sin luidh Greallan i ttrian uachtarach an choiccidh go raibhe acc siubhal an tire. 7 nír oiris a mhenma for tir díar taistil nó dár imtigh, go rainic Mag Seincheinéoil, bhail a raibhe Cían d' Feraibh Bolcc rí an tíre, 7 airisis aignedh (a. a.) airiges i ccend D, O'D. an erlaimh for an ionad sin .i. Cill Cluaine a ainm. As isin aimsir in ro iomraidhettar aicme Colla Dá Crioch techt ó Airghiallaibh. Ocus as edh adubhratar: “As lionmar ar laochradh 7 as adhbal ar noireacht 7 ata ar naicme ar niomduccadh 7 ní fhuighbem ionadh uile i naon coiccedh gan fás esccairdesa ettrainn, oir ní maith fhuilngit na huaisle a ccumhgach. Ocus fecam cia cuiccedh ina teirce daoine don mBanba ocus ina lia d'Feraibh Bolcc, ocus cumhgaighem orra é. Ocus atá cuiccedh Connacht ag na hAitech-tuathaibh acht cios uatha diar mbratair ne: ocus ionnsaighem é.” Is iad ro chan an comradh so Maine Mór ó sloinnter na sluaigh 7 Eochaidh Fer Dá Ghiall a athair aga rabhatar géill Uladh 7 Oirghiall an aoinfecht. Do gluaisettar na glan-shlúaigh sin go hobann, árrachta, ina ccathaibh coirighthi, cona ttaintibh ocus cona ttrédaibh, ó Chlochar mac nDaimhin go Druim Clasaigh Clasaigh from Clarsaigh corrected by the first hand B. re nabarthar Tir Maine, eter Loch Rí 7 Suca. Ro airisettar ann (Ro a.ann) Ro airgedar an tir D, O'D. ocus ro cuirsett teachta uathaibh go Cian .i. tigerna an tíre go Magh Seinceineoil, 7 ro innisettar na teachta aicme Colla do bheith ag iarraidh cíosa 7 ferainn fair. 7 ro heglaighedh (ro h.) ro hoglaighedh B; ro hecclaigheadh D, O'D. Cían frisna comraitibh sin 7 ro tionoil a thromshlúaigh (throm) above the line B. 7 rob é a lion .i. deich cced ar fhichet aga raibhe sciath 7 cloidhemh 7 cathbarr, amhail asbert:

Aoinfher as gach lios amach, ass edh ro iccedh le Cían, A Muig Senceneoil — ni brecc — .x.c. ar ficit ced (.x.c. ar ficit ced) deich cét ar trichad O'D wrongly. sciath.

Ocus rob e fad ocus leited an mhuighe sin .i. o Dún na Ríogh go habhainn Baircin ocus ó Áth na Stúaighi (na Stùaighi) nFasdoicc D, O'D. go hÁth Dercc Duin, re nabartar Áth an Chorr Dhoire. 7 nír fan Cian don ruathar sin no go rainic adds D, O'D. go hiomurlár Tíre Maine: 7 ro (7 ro) twice B. thíonnscenattar (ro th.) ro thíonnseatar after correction B; ro thineoilsiod D, O'D. an fhedan dob uaisle da nionnsaicchidh. Annsin ro tadbas do Greallan sliocht Colla Da Críoch do bheith insin guasacht sin, 7 ro ghlúais go tinnesnach dia ttesarcain; 7 is ann ro airis eter (ro a. eter) ro oirisedar D, O'D perhaps correctly. an dá above the line B. fhedhain, 7 ro choiscc an imresain 7 ro snadm san sídh above the line, and in the margin in another hand: sidhe B. ettara sidhe. Ocus ro ordaigh tri nonbhair dona huaislibh ar laimh Céin fri comhall. Ocus Amhalgaidh mac Maine Moir as e ba huaisle dona heidiribh sin, ocus tuccadh i llaimh rechtaire Céin é. Ocus grádhaighis ben an reachtaire é. Ocus iarna aithne sin don rechtaire lionais [lionus twice D; which O'D corrected skilfully but silently: lionus lonus, “was filled with hatred”.] miosccais na bragat é tresan mnáoi. Ocus téitt mar a raibhe Cían 7 cuiris fáoi milleadh na mbraghat i naon oidhche gan fuireach. 7 do baoi ionad coinne iarnamarach ag Cían cona socraite ag Magh Seimhne i nimel Mhuige Seinceineoil le hEochaidh 7 le Maine 7 re beccán do mhaithibh a mhuinntire 7 ro cumattar go raibhe fledh ag Cian ina ccomhair: ocus ní hedh ro boi acht feall. 7 tarfas do Grellan an comairle sin, oir is e fein do ba cor ettorra. Ocus is e ionadh ina raibhe Eochaidh ocus Maine a mbun amBernaigh na nArm i nucht Maonmuighe re nabarthar an Seisedh Becc. Ot connairc Grellan ó dhorus a reicclésa an mhór-socraitte cona narmaibh (an mh. conanarmaibh) na harmo con mor-shochraoidhe sin D, O'D. sínidh a dhá dóidrighidh súas dochum an Duileman, arná imderccadh d' eccla a shlánaigheachta do twice B. milleadh. 7 fuair a itche ó Dhia, gur bhoccadh an magh mor sin fo cosaibh Cein cona muinntir muinntire B; muintir D, O'D. condernadh cuithedha 7 criatracha de,gur sluicced Cían cona muinntir, eter ócc 7 shen. Ocus do lion uathbás 7 imeccla Maine (eter occ-Maine) omits D, O'D. tresna ferttaibh sin, conidh Magh Líach ainm an mhuighe, ó dhoilges na laochraidhe 'gan diogbudh don naoimh-cleirech. Tainicc Maine cona muintir bhail irraibhe Greallan 7 ro cromattar a ccinn dó. Ocus ro innis Greallan doibh mar do fealladh forra 7 mar do sháor Día 7 é fein iatt ar lucht an fhill. Atbert Grellan friu: “ Trebhaid si an tir si 7 fuathaighidh an fheall 7 biaidh mo bhennnacht sa aguibh. 7 coimhlidh bhar mbraithres da cheile, ocus ordaighidh mo chíos 7 (mo ch. 7) omits D, O'D. mo cain 7 mo dlighedh fein damhsa ó níu go brath.” — “Beir si above the line B. féin,” bhar Maine, “an bhreth bús áil duit.” — “Berat,” ar Grellan. 7 atbert:

“Mor mo cháin ar cloinn Maine Nota in the margin B., screpall gacha haon bhaile. Arat bias go roglan, reidh; ní cíos gan adbar eisein. Céid-ghein gacha cloinne dam d'a mbaister liom do bhunadh. A ccios cugam as cios crúaidh: gach céd arc is gach ced úan. Lem — gomadh lia aide a nellach — ó chloinn Maine an céid sherrach. Tionnlaicit a ccíos dom cill Dal nDruithne, ni dligim de cios non frecracha ele [in the lower margin of fol. 90v: Cillcluaine ecclesia par. S. Grellani Dioec. Cluain' ubi colitur 17 sept. corr. B; cf. Prelim. Comm., no. 8.]. Do cluinter go tenn a ndáil; ni liom muinter Maoilfhionáin. Na Mainigh o sin amach, lem a ccáin is a ccabach [ccabalach B; ccabhach D; g-cabhach O'D. Cf. K. Meyer, Contributions to Irish Lexicography, under the word cobhach.]. Treisi dinaid O'D. mo cheall ga ccoimghe; liom a ccenn 's a ccomhairle coimheirge D, O'D. 〈A mbuadh 's a ngesa sin me do ordaigh — gan ainimh — . An fedh rabuid do mo réir, buad gach catha is a cathréim (a mbuadh - a cathréim) omits B, supplied from D..〉 Denaid na gradha garcca comairle mo chomarba; A mescc Gaidheal thuaidh is tes is ríar aoidhedh haoinfhir D, O'D. gan aimhles. Taithide do m' cill chreidmigh, nosainic [dosainic, but above the line: no nos, which signifies that there is a variant reading: nosainic B.] gach náinigin nainécc D; naineccidh O'D.. Na heraith mo cháin damhsa; do ghebaitt mar ghellaim si. Mo cíos a Laighnibh na lercc, on tsluagh aithiosach airmdercc. 〈Aindlicchedh do m' chathraigh cain, om chinedh athach uasal. As í sin cáin a dhlicchim dhaoibh, do noireacht is da nairdricch (aindlicchedh - nairdricch) omits B, supplied from D. 〉 — An uair bus cóir a ccriocha — : sccrepall oir gach en triocha. Dligim cáin a Mumain moir, Gen mairfes flaith da bfine tar gach ní da ndligim adds B.: pinginn gacha hen tighe (g. h. t.) gach en tighe D.. Mo dúthchus Laighin lórda lórdo B. is clanna clann B; clanna D. Cathaoir crodha, Mo bhunad ag craoibh nguide, mo cheall is mo comnuidhe (mo cíos - mo comnuidhe) omits silently O'D.. Mo bennacht ar in sliocht seng, ar cloinn Maine na bfíthceall. Ni blodhfaider for an cloinn, acht go riarat foisiot D; roisiot O'D. mo bhachaill. Meircce catha na cloinne mo bhacall go ffior-thoicche. Nochan fedfedh catha a cclodh;

beid a ratha go ro mór.” Mor With a colophon added (cf. Prelim. Comm., no. 3) D ends; O'D ends..

Conadh tathbeoughadh Eogain Sreibh meic Duach Galaicch, 7 toidhecht Maineach a hUltaibh, 7 dílgen na nAitech-thuath (no Fer mBolcc (no F. mB.) above the line B.), 7 betha Grellain go nuicce sin. Finis For the colophon of codex B see Prelim. Comm., no. 2..

The Life of Greallan.

[1] A prodigy at the birth of Greallan In the reign of Lughaidh son of Laeghaire son of Niall [He began to rule all Ireland about two years after the death of Patrick. Cf. Prelim. Comm., no. 3; Bury, The Life of S. Patrick, p. 72, note 1; above, p. 151, note 15.] there arose once in the clouds of heaven and in the vault of the firmament a thunder so huge that it was heard through all Ireland. The men of Ireland, marvelling at this immense crash, asked the Tailgheann A surname of Patrick; cf. above, p. 183, note 2., namely Patrick son of Calpurnius Arplunni D., for what cause it had happened (id - accidisset) quae est illius rei causa? D.. Patrick answered that at this point of time (h. p. t.) tempore huius fragoris D. Greallan was being born: "Only six months," he said, "have passed and Patrick's prophecy about him. since he was conceived; and this birth will be happy: for he will be a help to the churches, clothing to the naked debilibus D., food to the poor ecclesiarum et adds D., safety from plunderings, a defence against the hostile battle-line, a slaughter of demons, a mediator of peace for those at war. Indeed, whatever place the angel shall have advised me is to be blessed by the holy cleric, I will not invade his holy dwelling [Understand that he will not commit himself to occupying a dwelling predestined by the Lord to Greallan. For a place to be blessed by some saint is the same to the Irish as for it to be inhabited by him and to enjoy his patronage. And the angel of whom Patrick makes mention here must be thought to have been Victor, of whom above, p. 173, note 4. With this whole place cf. the Gaelic Life of St. Ceallach, in S. H. O'Grady, Silva Gadelica, vol. I, p. 53, at the foot.]. For he will defend his borders bravely and keenly." And Patrick sang these verses:

"Ireland will profit, from sea to sea, from the journey of this cleric in the flesh. He will not allow his offspring to slip away. O happy the land to which he has come."

The parents of Greallan, His father was Caillin son of Cairbre Cluaisdearg (of the red ears); and his mother's name was Eithne On the pedigree of St. Greallan, Prelim. Comm., nos. 3–4..

[2] his upbringing. The boy was brought up honourably by them, and especially (ab iis et p.) omits D. by Cairbre [We suspect that in this place the reading of codex D is truer; for the other reading seems to have arisen from the boldness of the copyist, who, when he had written aca and perceived the error, added the words 7 and d'airithe to cover his mistake. On that custom of handing over boys to kinsmen to be brought up, see above, pp. 153–54.], at the command of Patrick. As soon as he could make a journey, Patrick asked that he should be entrusted to him, while his brothers (ut sibi - eius) ut fratres eius B, wrongly as it seems. remained at home, to enter upon the inheritance of the territory of the Leinstermen; for whom (the brothers) Patrick prayed well for Greallan's sake. So the boy was entrusted to him, with whom he went on to Ath Cliath Duibh Linne [That is the Gaelic and full name of the city of Dublin. But the origins of the city are so obscure that it is by no means established whether St. Patrick went to it. N. Donnelly, in The Catholic Encyclopedia, vol. V, p. 172; cf. E. MacNeill, Phases of Irish History, p. 137. That Patrick once went there, however, is handed down by a monument of not contemptible antiquity, the Homily in the Leabhar Breac, in Stokes, The Tripartite Life of Patrick, vol. II, p. 466. However the matter stands, there is not to be adduced here the name "St. Grellan's", at Monkstown near Kingstown, in county Dublin, as a trace of some ancient dedication. For it is the name of a house which in the nineteenth century certain descendants of that Ceallach, born of Maine Mór in the fourteenth generation, held; and since our Greallan was the patron of this family, that title of the house signifies the pious mind of its inhabitants, and nothing else. These things from O'Hanlon, Lives of the Irish Saints, vol. IX, p. 422, note 33, and p. 423, note 41; to which has been added the most clear testimony of Fr. William Bodkin, Provincial of the English Province of the Society of Jesus, in a letter most kindly given to us.]. As long as he was instructed by him (quamdiu - est) tempore primae suae institutionis D. he was his bedchamber attendant See above, p. 172, note 10.. Patrick says: A poem on the boy Greallan ascribed to Patrick.

"Noble is my treasure On poems of this kind, above, p. 172, note 9. from the parts of the heroes of Leinster, A shield which will not be split, Greallan of pure judgments verborum D., this soft and fresh cloak (molle - recens) should it be corrected and mitis hic frater parvulus be read?, This gentle boy with beautiful Or golden. hair, the diadem of youths. A bright moon, A prince full of truth, a leader of the Irish. A star of royal light, an impregnable fortress, A valley without perpetual enmity, Son of the king of the Leinstermen, A steep and lofty hill, a most noble diadem." Noble This repetition of a single word we have explained above, p. 181, note 4.

[3] Patrick with Greallan The next day Patrick went on with his monks, pupils and disciples into the province of Connacht [It is easily perceived how ineptly the hagiographer sets out here the connection of Greallan of Leinster with Connacht. Yet it is far from being without cause that Greallan and Patrick are brought to the dynast of this region; for from him King Maine (of whom we shall presently treat), a kinsman by marriage, not however a near relative, seems to have received the territory of the Fir Bolg (or more truly of the Picts), on the condition that he should pay the customary tribute to the king of Connacht every year. On which see E. MacNeill, Celtic Ireland, p. 87. Cf. the annotations on this and the next chapter.] to consecrate it. And although he had with him many men learned in sacred theology, it was nevertheless with Greallan that Patrick held illustrious discourses about divine things, whose secrets the disciple grasped, no particle neglected. Towards night they came to the seat of the king of the Connachtmen, Duach [Cf. Prelim. Comm., no. 4. On other things done between Patrick and that Duach, the Gaelic Life of St. Benignus, ch. 10, above, p. 176.] Galach (strenuous in war), who rose honourably to meet Patrick; they were received with the most sumptuous hospitality. Early in the morning Duach came to visit the clerics and complained that his wife had given birth to a dead son that very night. "If it had pleased God, he would have been born alive," the archprophet [The word priomhadh the Irish derived from the Latin primate; but afterwards, forgetting the etymology, they wrote priomh-fhaidh as if it had arisen from primus and vates. Whence the title of archprophet given to Patrick.] said calmly. But Greallan: "If he had been born alive, he would certainly have been brought to us to be baptized; and though dead natus est adds D., none the less he ought to be handed over to us." When this was heard, the face of the archprophet was suffused with a blush. Greallan perceived this. The infant was brought to the cleric, and Patrick rose to pray to the Lord. And Greallan, when he had received the infant from the women, traced with the nail of his thumb (u. p.) omits D. three furrows decussatim adds D. on its body, he raises Eoghan Sriabh to life; so that the infant signified its pain by crying out, as the hand of the cleric pressed it. Greallan says to Patrick: "Behold, here is a living boy for you. Baptize him We read of a not dissimilar prodigy performed by St. Benignus, above, p. 173.." So the boy was baptized and was called Eoghan Sriabh (from the trace, or from the furrow), from the traces of the nail of the holy cleric [A place obscure in our translation Colgan illustrates with an elegant paraphrase, Trias Thaumaturga, p. 207, col. 1, ch. 46, in these words: "to whom also the surname Sriabh then attached from what had happened. For Sriabh in Irish means the same as a line lightly and superficially imprinted on the skin and left by some knock. For the infant, reviving in the hands of the holy youth Grellan, moved and wailed; and hence his nails struck him on the neck and the knocks left a slight trace." Cf. the name Lugaid Sriabnderg, in the Latin Life of St. Declan, BHL. 2116, in Plummer, Vitae Sanctorum Hiberniae, vol. II, p. 32, with note 4; in his Gaelic Life, ed. P. Power, Life of St. Declan … and Life of St. Mochuda (London, 1914), pp. 2, 151.]. And Patrick said to Duach Galach: "Fix a certain tribute which the offspring of the infant shall pay to Greallan." Creevolan, "Assuredly a tribute shall be paid him," says Duach Galach, "and besides that, the place where this great miracle was done for his sake." This place, formerly called Achadh Fionnabhrach, thenceforth had the name Craobh Ghrealláin (the Branch of Greallan) [Prelim. Comm., no. 1. This and similar names of places, however, John O'Donovan explains otherwise than the hagiographer; cf. W. F. Wood-Martin, Traces of the Elder Faiths of Ireland, vol. II (London, 1902), p. 157.], from the branch by the giving of which Duach and Patrick signified Greallan as (its) possessor. And (Duach Galach) established that there should be given to the young cleric (every year) seven omits O'D, skilfully but silently. white cows from each lord of the lands (vaccas - dominis) omits D, O'D.; together with a tribute, is given to Greallan. from the wife of each dynast seven garments. When this tribute had been imposed, Greallan asked that Patrick should be sponsor for its payment, and Patrick assented.

[4] From there Greallan went on into the upper part of the province [More exactly you would translate: into the upper third part of the province. As if Connacht were divided into three parts, of which one, higher than the others, was afterwards occupied by the descendants of Maine, or more truly included at least in part the territory of the descendants of Maine. Cf. Hogan, Onomasticon Goedelicum, p. 675, col. 2, under the word Ui Maini.], Greallan comes to Kilcloony. and surveyed the region; nor did any of the places through which

he passed please his mind, until he came into Magh Seincheineoil [That is in Latin the Plain of the Ancient Race, namely of the Fir Bolg, of whom below, note 3. This plain is defined by our hagiographer a little after, p. 492A. Cf. Hogan, work cited, p. 530, col. 1, under the word Mag Sencheineoil; p. 653, col. 2, under the word Tuath Sencheneil; E. O'Curry, On the Manners and Customs of the Ancient Irish, vol. I, pp. XXVIII–XXIX, with note 44. That whole history of the occupation of the Land of Hy-Many is narrated in their own style by Gratianus Lucius, Cambrensis Eversus, 1st ed., p. 134; ed. M. Kelly, vol. II, pp. 260, 262; O'Curry, work cited, vol. III, p. 184; most recently and very learnedly by E. MacNeill, Phrases of Irish History, pp. 179–80.].

This place pleased the mind of the holy patron (placuit - sancti) et assurexit obviam patrono sancto D, O'D.. Over that tract ruled King Cian, of the race of the Fir Bolg [The Fir Bolg, who are said to have been ancient inhabitants of Ireland; but those of whom there is question here seem to have been Picts, E. MacNeill, work cited, pp. 180, 350. On conquests of this kind, or more truly occupations, of the territories of the Fir Bolg by the Gaels, E. MacNeill, work cited, pp. 76–80; the same learned man sets out the things then done in the Land of Hy-Many more truly than the hagiographer, Celtic Ireland, p. 87.]. The name of the place (now is) Ceall Cluaine [Today the parish of Kilcloony, in the barony of Clonmacnowen, county Galway. The church, afterwards built by St. Greallan, was made a parish church, whose ruined walls stand not far from the town of Ballinasloe. O'Donovan, Hy-Many, p. 9, note w. Cf. William Stokes, The Life and Labours in Art and Archaeology of George Petrie (London, Dublin, 1868), p. 191 and following; Hogan, work cited, p. 182, col. 1, under the word Cell Cluaine.]. In this age the descendants of Colla Dá Chrioch [One of those three, Conla or Colla, who about the year 330 occupied Airghialla by war; cf. E. MacNeill, Celtic Ireland, p. 91.] resolved to migrate from the territory of Airghialla: "For their youth was very numerous and their people huge; the tribe had been increased in number. Nor could room be found for them in one province without enmities arising among themselves. Nobles took it ill whenever they were confined in space. Accordingly they must look out in which province of Ireland the inhabitants were fewer, but the Fir Bolg more numerous. Let them make the territories of these narrower. The tributaries Cf. E. MacNeill, Phrases of Irish History, pp. 61–97, 148–49, 179 and following. held sway in Connacht, except that they paid tribute to their brother [To which of their kinsmen of the descendants of Colla those Fir Bolg paid tribute we have said above, p. 490, note 1.]; Connacht therefore must be sought by them." Those who conferred these things among themselves were Maine Mór (the great) [His pedigree is gathered from the Genealogiae Regum et Sanctorum Hiberniae, ed. Paul Walsh, p. 69, no. 5. Whence also his age can in some way be defined: for he is related to have been born in the fourth generation from Colla, who lived at the beginning of the fourth century; and Becc Mac De, the great-great-grandson of Maine himself, died about the year 555. But the distinguished Falconer Madan computed the death-year of Maine at about 485, by another route, which he most kindly taught us. However the matter stands, nothing prevents Maine being believed to have reigned at the close of the fifth century.], from whose name the peoples (of that region) were named, and his father Eochaidh Ferdaghiall (man of the two hostages); he held hostages both from Ulster and from Airghialla at once. Among the descendants of Colla who were making for Connacht Thereupon those splendid forces advanced, in ordered ranks, with a sudden and terrible onset, together with their flocks and cattle, from Clochar Mac nDaimhin [Now the town of Clogher in county Tyrone, in Ulster. Hogan, work cited, p. 252, under the words Clocher mac nDaimen and Clocher mac nDaimín.] to Druim Clasach [Understand that this is the place to which those forces went on, bursting from Ulster into Connacht. The hill called Druim Clasach is in the parishes which are now called Drum and Taghmaconnell, of the barony of Athlone South, county Roscommon.], which territory is called Tir Maine (the Land of Maine) and lies between Loch Ri and the river Suca [That lake, now Loch Ree, on the border of the counties Longford, Westmeath, Roscommon, where the river Shannon, overflowing, spreads itself more widely over the lands. The river now called the Suck flows into the Shannon after it has divided, on the west and south, county Roscommon from county Galway. That this place is corrupt, which makes the limits of the Land of Hy-Many narrower, John O'Donovan perceived, and urged that it should be read: "O Chlochar mac nDaimhin go hinad ris a nabarthar Druim Clasach i dTír Maine, itir Loch Ri ocus Suca"; in Latin: "From Clochar Mac nDaimhin to the place which is called Druim Clasach, in the Land of Maine, between Loch Ree and the Suck." Hy-Many, p. 10, note y. For the rest, as the same John O'Donovan notes elsewhere, that tract which lies between the rivers Suck and Shannon was occupied by the king of the Land of Hy-Many only in the ninth century, Leabhar na gCeart, pp. 106–107, note p. But since it is most probable that the invading army halted a little before it crossed the territory of the Fir Bolg, for the sake of sending envoys about peace or war, this signifies the very great antiquity of this little narrative; since, after that region had been occupied by the descendants of Maine, it could scarcely have been devised so. But it is also most worthy of note that this tract bounded by the rivers Suck and Shannon is almost the same as the one whose tributes Greallan and Patrick are said to have claimed for themselves even then, after St. Caireall had drawn the other tributes to himself; cf. Prelim. Comm., no. 16.]. There they halted (i.c.) populati sunt terram D, O'D. and sent envoys into Magh Seincheineoil to the lord of that region, Cian, with this message: "The descendants of Colla Dá Chríoch demand tribute and lands from him." Terrified by these words, Cian gathered his huge above the line B. forces, and the Fir Bolg three thousand men, equipped with shield, sword and helmet, as the poet says:

One from each fort went out with Cian, Into Magh Seicheineoil (I do not lie) three quattuor O'D, wrongly. thousand shields.

And the plain (that is, Magh Seincheineoil) extended from Dun na Riogh [That this is a place near Ballydonnellan, in the parish of Killalaghtan, of the barony of Kilconnell, county Galway, O'Donovan writes, Hy-Many, p. 198, col. 1, under the word Dun na riogh.] to the river Bairchin [A river otherwise unknown, Hogan, work cited, p. 194, col. 2, under the word Bairrchinn.] and from Ath na Stuaighi (Áth na Stûaighi) Ath nFasdoicc D, O'D. [Neither does that Ath na Stuaighi seem to be recorded anywhere else, nor Ath nFasdoicc, which the other codex presents, otherwise known, Hogan, work cited, p. 52, col. 2, under the word Ath an Fasdoicc.] to Ath Dearg Duin [A place not recorded by other writers, the same, ibid., p. 59, col. 1, under the word Ath Dergduin.], which is now called Ath an Chorrdhoire. Without delay Cian brought on his arms and came into the plain of the Land of Maine; whither the most noble cohorts (of the enemy) began to advance against him. Then it was shown (by God) to Greallan in what danger the descendants of Colla Da Chrioch were. Greallan brings about peace. He hastened to their protection. He stood between both above the line B; (c. i. u.) constiterunt utraeque D, O'D. parties, and, the fury of war having been bridled, he brought about peace between them. In pledge of which he ordered twenty-seven hostages born of noble stock to be given to Cian. Among them the most noble was Amhalgaidh, son of Maine Mór [This son of Maine seems to be recorded nowhere else; for he himself did not succeed Maine in the kingdom, but his brother Breasal.]; when the steward of King Cian [In Gaelic reachtaire; he was one of the chief officers of kings and toparchs, whose office was both to administer affairs, business and goods, and to declare the law.] had received him into custody, his wife fell in love with him. When this was found out, the steward, because of the woman's love, was filled with hatred against the hostage. He goes to Cian and persuades him to put the hostages to death without delay in one and the same night. The next day (Cian) came with his forces into Magh Seimhni [A plain recorded elsewhere, but nowhere better defined than by our hagiographer, Hogan, work cited, p. 530, col. 1, under the word Mag Seimne.], which (plain) borders on (the plain) Magh Seincheineoil, to a parley with Eochaidh and Maine; these were accompanied by a few close companions, The treachery of the Fir Bolg noble men. (Cian and his men) pretended that they had prepared a banquet for them; yet they had prepared nothing but perfidy. But this plan was revealed (by God) to Greallan, whose pledge had been interposed between them. Now Eochaidh and Maine were at the foot of Bearnach na nArm [A place otherwise unknown, the same, ibid., p. 113, col. 2, under the word Bernach na n-Arm.] in Maenmagh [That plain, now called Moenmoy, extends around the town of Loughrea in county Galway; its boundaries O'Donovan copies out, Hy-Many, p. 70, note z.], which (place) is now called Seisidh Beag [A place otherwise unknown, Hogan, work cited, p. 594, col. 1, under the word Seisidh Becc. "Seisidh" is perhaps the same word as "sessed", that is in Latin "a station"; whence Seisidh Becc, "a little station".]. So Greallan, when from the door of his church he saw those arms and the huge forces (et i. c.) cum ingentibus copiis D, O'D., stretched out his hands to the maker of things, moved by shame and modesty, lest his pledge be violated. And what he had asked, he obtained; for that great plain was softened under the feet of Cian and his companions, they are punished by divine vengeance. and was turned into a marsh and quicksands ["Even today (that land) is impassable, yielding so to the steps of those who walk on it that neither men nor cattle can fix footprints in it." Gratianus Lucius, Cambrensis Eversus, 1st ed., p. 134; ed. M. Kelly, vol. II, pp. 262, 264.]. By which prodigy it came about that Cian and his companions, old and young, were swallowed up (into the bowels of the earth), not without the greatest horror and terror of Maine (senes-Mainei) omits D, O'D.. And the name of that

plain was changed into Magh Liach (the Plain of Groaning) [That that plain was also called by this name is not read elsewhere. It is derived from the Gaelic word liach, groaning; cf. Poems of David O'Bruadair, ed. J. MacErlean, vol. I (London, 1910), p. 8 (= Irish Texts Society, vol. XI).], because of the grief of the bravest men whom the holy cleric had destroyed. Maine with his people made for Greallan, before whom they bowed their heads. Greallan narrated how treachery had been prepared against them, and how God and he himself (Greallan) had freed them from those perfidious men [Acutely John O'Donovan says that he regrets that no man of the Fir Bolg had narrated the matter; assuredly that would have been an altogether different testimony, nor would the descendants of Colla Da Chrioch have been so easily acquitted. Hy-Many, p. 12, note z.]. And Greallan says: "Possess this territory [This, however, is to be so understood that the ancient possessors were not expelled but only subjected; cf. E. MacNeill, Phases of Irish History, pp. 176–93.] and shrink from perfidy, and you will have my blessing. Love one another as brothers, and ratify my tribute (t. m.) omits D, O'D. and my due and my law These three words mean the same. from now on for ever." "You yourself," said Maine, "pronounce what judgment pleases you [This is not the only place which relates that the dues to be paid were at first left to the judgment of the patron himself; cf. Plummer, Vitae Sanctorum Hiberniae, vol. I, pp. CV–CVI, with notes 10 and 1; the same, Bethada Naem nErenn, vol. II, p. 361, §4; the same, Miscellanea Hagiographica Hibernica, pp. 45–49, 112.]." "I will pronounce it indeed," said Greallan; and he sang [There are very many poems in Irish hagiographical writings whose one subject is to define diligently the dues owed to the holy patron. Plummer, Vitae Sanctorum Hiberniae, vol. I, p. XCII. This poem Gratianus Lucius adduces, work cited, 1st ed., p. 186; ed. M. Kelly, vol. II, p. 508, to support his opinion that the ancient Irish paid tithes and first-fruits.]:

"Great (is) my due from the people of Maine, A poem on the rights of Greallan and his successors over the people of Maine. They will prosper splendidly and easily; not without cause (is) this due. The first-born from each family (be) mine, (from those families) which shall be baptized by me, without exception [Perhaps it is to be understood: "if they were baptized by me at the very beginning"; so that there are signified here the descendants of those whom Greallan himself had brought to the faith.]. Heavy is the tribute which they pay me, every first-born pig and lamb. Mine (is), would that their cattle be the more numerous for it, from the people of Maine every first-born foal. They bring their tributes to my church, besides fields and lands Understand that the soil is not to be brought, but movable things only.. From the Dal nDruithne [Understand that these have immunity from everything; for they did not belong to the stock of Maine, although they inhabited its territory. Hogan, work cited, p. 333, col. 1, under the word Dal nDruithne, adduces a place from the Book of the Land of Hy-Many; cf. the same, ibid., p. 549, col. 1, under the word Muinter Mailfindain.] there does not belong to me either tribute or anything else. Their assembly is vigorously heard; not mine (is) the people of Maoilfhionnain. From the men of the Land of Maine henceforth mine is the tribute and mine are the dues. Stronger (is therefore) my church (fortior-mea) tueantur ecclesiam meam O'D. to protect them; to me their leadership and counsels actus assurgendi reverentiae causa D, O'D.. Their privileges and prohibitions [Understand that some things were magically commanded and forbidden by St. Greallan.] I have established, without blemish. As long as they obey my will, victory and triumph will be theirs in any battle (privilegia-erit) omits B, supplied from D.. The warlike leaders will keep the counsel of my successor On the successors of Greallan, Prelim. Comm., no. 15., And among the Gaels, from north and south, they will receive strangers with hospitality (alienigenas-accipient) eorum erit unius viri voluntas D, O'D. without failing This does not seem able to be explained clearly enough.. The frequenting of my sacred church keeps off all violence from them. Let them not deny me tribute; they will receive whatever I have promised. My due from the Leinstermen From there Greallan drew his origin; cf. p. 489, and below, note 10. who dwell in the mountainous places, from the prosperous people whose arms are red. It would be unjust to exact this for the sake of my beautiful city This is, as it seems, Creevolan, of which Prelim. Comm., no. 1., from the noble tenants who will pay me rent Understand: but it is just to exact it from the rich Leinstermen.. This is the due which is owed to me by them, by their assembly and by their lofty king (iniquum-rege) omits B, supplied from D.. When their borders shall be equitable [Perhaps the sense is: when they have established fixed borders for themselves. But let him explain these things who has grasped them.]: A tribute is owed me from lofty Munster, from the son of Ailill Here perhaps is signified the successor of Ailill in ruling Munster. first of all (et a filio-primo) omits B., As long as the supreme tribe (that one) shall rule praeter ea quae mihi debentur adds B.: My kinsmen, the most powerful Leinstermen, and the most brave sons of Cathaoir [These are the principal families of Leinster, Hogan, work cited, p. 237, col. 2, under the word Clann Cathaoir.], My origin at the tree of prayer Very acute would be he who explains these things., my church and my dwelling (vectigal meum-domicilium meum) omits silently O'D.. My blessing upon the slender people, upon the sons of Maine of the chessboards [The poetaster added that the sons of Maine play excellently at draughts, to fill up his line.]. This people will not be subdued, as long as they obey my crozier Cf. Prelim. Comm., no. 15.. The standard of the people in the battle-line is my crozier, with true treasure. (O enemies,) your cohorts will not avail to subdue them; most happily will it go with them." Great Cf. above, p. 181, note 4..

Thus far the resurrection of Eoghan Sriabh son of Duach Galach, Epilogue. and the coming of the men of Maine from Ulster, and the destruction of the Tributaries On those tributary peoples, above, p. 491, notes 2, 3 and 6., namely of the Fir Bolg, and the Life of Greallan. The end.