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 a monastery there. before his coming; And more expressly book 5 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 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 a certain island writing, & in another a house most high 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 a little after demanding back took away, & raised & 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, a Presbyter of distinguished life, with Mass finished returned 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 b Fennianus, his master, a youth an old man, approached. 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 a glass book of the ordination of Kings having: 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: d Undoubtedly believe, O Aidanus, that none 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, a certain of his e of good memory Monk a Briton, The soul of a dying man, was brought to extremity: whom when 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. k The Brother indeed obeys; but, after his death, the deed 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 a crow flying fell, & died. Which done, depraved 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.

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 flourished, & with eyes raised to heaven greatly was rejoiced, & 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: e & so by the Lord it has been granted, that four from this [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 h parustitiam of the church returned, no traces of his going out i 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 a little standing, he blessed his cenobium & 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, n the whole church within with Angelic light around 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 a pillow sleeping, he addressed, & to 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, a certain very despicable boy in face & habit 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, a graver with those, who him to truth to follow 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 a author would lie with a false title. But all fear 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 a hundred years he heard narrated about S. Columba, from 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 a discord. Would that at greater length had Adamnan narrated, 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 a most loving of native soil, or the importunity of friends might draw back 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, a most observant watchman Columba advertised, & 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 a matter so small adjudged from him? Such are the angers of heavenly minds?

[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 a lodging offered: to whom not inconveniently agrees 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 a son of promise with wondrous prophecy he was named. Prov. 22, 1 For a certain proselyte Briton, a holy man, S. Patrick the Bishop's disciple, Mauctaneus e by name, thus about our Patron prophesied, 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, a son will be born, whose name Columba, 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: a man very dear to God, & of great before Him 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 g war, but of his age XLII, from Scotia h to Britain for Christ to be a pilgrim i wishing, 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.

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.

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 c that the Magi he might confound, against contrary winds 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 a river white he brought, which to be profitable to some healings 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 a certain small extremity, with his own 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.

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 a religious old Presbyter, a soldier of Christ, by the name Oisseneus 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 m Erneneus, son of Crescens, afterwards through all of Scotia's 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 a discord; & about certain Angelic frequentations 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 a ship, in which the Saint was Cainechus o, according to 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, a deserter with himself not rightly to accompany, in the ship he received.

VII.

[11] After the war of Cule-Drebene, just as to us has been handed down, about the outcome of the battle, 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.

Colgan, is venerated in the Tengamensian church 19 July, over which he presided with thirty monks; & he cites the Martyrologies Tamlactense & Dungallense.

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, & a King very famous; nor ever into the hands of enemies 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 a long time, & his enemies before him will fall: nor however he himself ever into the hands will be delivered 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 a short time about to die. What more? these same of the blessed man prophecy thus through all is accomplished, just as about Colgius it had been prophesied. The blessed man a certain of his Monks, by name Trenanus u, 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, a whale great from the deep of the sea raised itself, & 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 a desert proceeds, will not in the desert founded lie; but 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 a certain woman was caught, who her over the same 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.

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 a certain pyre internally kindled, orders the Monks 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 i Prefect staying, after some 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 a little. Therefore to you to invite I sent 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 m. The Saint then thereafter to the Brethren turned, said: These two proselytes, living to God themselves exhibiting a sacrifice, & long in a short time of Christian times 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.

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 a thousand paces fill; & that space nothing else than sand is, so low, that through it with little boats led across sailors mostly of sailing a shortcut seek. This reaches Lorna, to Argathelia adjacent, & 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 a certain spiritual consolation in our to mention 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 a the King's fortification, to have happened is handed down. For 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 c of the little farms to be killed will order for himself: of whose cooked flesh he will ask some to himself part to be given, with a harlot in the same little bed lying: from which little piece a bite receiving, immediately there will be strangled & will die. Which all, as from experienced is handed down, according to the prophetic was fulfilled word. Nemanum d son of Grutrica when the Saint about his evil 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 a harlot bed found in the region of Cainle, according to 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 a little time, the Saint in spirit the near 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 a song would I ask of joy, who now from 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.

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 a region pleasant & open, from the opposite bank of the Bannean river, 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 a youth, The Saint converts water into wine. the wisdom of sacred Scripture learning, stayed; 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 a cloud dense & rainy, from the sea on a serene day 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 a part of Scotia, this is from that rivulet which is called 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 h the holy virgin, daughter of Damen, from the oratory after 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 a water vessel let it be dipped, & with that of the blessing 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 a river, which in Scottish Boend is called k, submerged & 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 a near turning rock, with bent knees a little 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 a little prayed: & his prayer with hearing 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.

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 d by name, grandson of Briunus, to the door of the little hut 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 m sprung race. He the above-said Columban, 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, a cloud, with great crash of wind sent forth, the raider 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 a spit more quickly to be prepared he commands, that from it impatient 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 a complete year, when the Saint in Iona was staying island, Even to this day, he said, is completed a year, from which day q Lam-dessin, as much as 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.

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 a disciple was S. Columba: if two Finnians as Masters he had. This Gemmanus 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 a higher standing place, thus he prophesies saying: From 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 a weaker, God to disparage. Which all when 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 a part of similar honor in the dead resuscitating; & 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 a wind to you contrary to make, & a shadowy fog 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 h of the Country of two were staying rivulets, by them 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 a hind, or some he found on the spit fixed to have fallen 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 a river, which in Latin can be called Black-Goddess, near 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 k by name, surnamed Laitivus, to Scotia ordered to sail proposing, among the naval the Saint's instruments, The skin by the marine tide's recess taken, a milk-skin sought finding, 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.

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 a well-mannered wife, with whose salutary obeying 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 c by name, with received gift, with the Saint's enriched 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 a certain wretched the Lord I should beseech woman, who 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 g was a guest island, a certain commoner to him 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 a sprout, nor trees will fruits offer. Lev. 26, 19 &c. After 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 a port for staying seeking. But among these things 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.

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 a certain part are manifested; this is extrinsically & 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, a more remote from men place & apt 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, a Saxon painter, work of painting exercising, likewise the wife's soul by her predeceased husband to be led: who this 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.

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 a lake, so named near Dun the city of Ulster, says Colgan 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, a certain illustrious man, Ansoaldus by name, Defender of the Poitevin Church, was traversing parts of Sicily; who while by sailing was returning, landed at a certain small island, by the presence and merits of a certain Solitary, who 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 e Virgnous, in God's love serving, the church of prayer 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 g by name, son of Aidus Draignidhe, of the grandsons 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.

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 a certain very great fiery appeared column; to which, 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.