tag:blogger.com,1999:blog-48670171493055555342024-03-13T11:23:56.690+02:00AngloSaxon & Celtic OrthodoxyAnglo-Saxon & Celtic Orthodoxy is about the Orthodoxy of The British Isles, Low Countries and parts of France, Scandinavia in the first millennium.http://www.blogger.com/profile/09923720977596995392noreply@blogger.comBlogger120125tag:blogger.com,1999:blog-4867017149305555534.post-81636052529720042382013-04-07T16:53:00.003+03:002013-04-07T16:53:24.121+03:00Harold II the last Orthodox king of England.<div dir="ltr" style="text-align: left;" trbidi="on">
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by <a data-hovercard="/ajax/hovercard/user.php?id=100003065948030" href="http://www.facebook.com/anglosaxon.orthodoksy" style="color: #3b5998; cursor: pointer; text-decoration: none;">Anglo-Celtic Orthodox-Church</a> (<a href="http://www.facebook.com/profile.php?id=100003065948030&sk=notes" style="color: #3b5998; cursor: pointer; text-decoration: none;">Notes</a>) on Thursday, 14 June 2012 at 23:54<span class="timelineUnitContainer" style="position: relative;"><div class="uiSelector inlineBlock audienceSelector timelineAudienceSelector audienceSelectorNoTruncate dynamicIconSelector uiSelectorNormal uiSelectorDynamicTooltip" style="display: inline-block; margin-left: 1px; margin-top: -3px; max-width: 200px; vertical-align: top; zoom: 1;">
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<li><strong>On October 14, 1066, at Hastings in southern England, the last Orthodox king of England, Harold II, died in battle against Duke William of Normandy. William had been blessed to invade England by the Roman Pope Alexander in order to bring the English Church into full communion with the “reformed Papacy”; for since 1052 the English archbishop had been... banned and denounced as schismatic by Rome. The result of the Norman Conquest was that the English Church and people were integrated into the heretical “Church” of Western, Papist Christendom, which had just, in 1054, fallen away from communion with the One, Holy, Catholic and Apostolic Church, represented by the Eastern Patriarchates of Constantinople, Alexandria, Antioch and Jerusalem. Thus ended the nearly five-hundred-year history of the Anglo-Saxon Orthodox Church, which was followed by the demise of the still older Celtic Orthodox Churches in Wales, Scotland and Ireland. </strong></li>
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Harold II (c1020-1066) last Anglo-Saxon king of England (1066): Harold swearing an oath on sacred relics (c1064) before William of Normandy to support his claim to the English throne on death of Edward the Confessor.</div>
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Anglo-Saxon & Celtic Orthodoxy is about the Orthodoxy of The British Isles, Low Countries and parts of France, Scandinavia in the first millennium.http://www.blogger.com/profile/09923720977596995392noreply@blogger.com1tag:blogger.com,1999:blog-4867017149305555534.post-71974341078424459372013-04-07T16:46:00.001+03:002013-04-07T16:46:03.558+03:00Western Rite Ordination to the Sub diaconate<object width="640" height="360"><param name="movie" value="http://www.youtube-nocookie.com/v/PeV8Gv2LxKM?version=3&hl=el_GR"></param><param name="allowFullScreen" value="true"></param><param name="allowscriptaccess" value="always"></param><embed src="http://www.youtube-nocookie.com/v/PeV8Gv2LxKM?version=3&hl=el_GR" type="application/x-shockwave-flash" width="640" height="360" allowscriptaccess="always" allowfullscreen="true"></embed></object>
At vespers on Friday, October 12, 2012, Bishop JOHN ordained Joseph Gleason and Jeremy Conrad as subdeacons in the Orthodox Church. The ordinations took place at the Church of the Holy Incarnation in Lincoln Park, Michigan. The following day, Joseph was ordained to the diaconate. Anglo-Saxon & Celtic Orthodoxy is about the Orthodoxy of The British Isles, Low Countries and parts of France, Scandinavia in the first millennium.http://www.blogger.com/profile/09923720977596995392noreply@blogger.com0tag:blogger.com,1999:blog-4867017149305555534.post-90622274103633272142013-04-05T20:55:00.001+03:002013-04-05T20:55:13.054+03:00Celtic Monasticism,by Hieromonk Ambrose (fr. Aleksey Young)<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="color: maroon;"><span class="FontStyle23"><span style="font-family: 'Palatino Linotype'; font-weight: 700;">Prayer of St. Columban of Iona</span></span></span></div>
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<span style="color: maroon;"><span class="FontStyle23"><span style="font-family: 'Palatino Linotype'; font-weight: 700;">Kindle in our hearts, O God,</span></span></span></address>
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<span style="color: maroon;"><span class="FontStyle23"><span lang="EN-GB" style="font-family: 'Palatino Linotype'; font-weight: 700;">The flame of that love which never ceases,</span></span></span></address>
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<span style="color: maroon;"><span class="FontStyle23"><span lang="EN-GB" style="font-family: 'Palatino Linotype'; font-weight: 700;">That it may burn in us, giving light to others.</span></span></span></address>
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<span style="color: maroon;"><span class="FontStyle23"><span lang="EN-GB" style="font-family: 'Palatino Linotype'; font-weight: 700;">May we shine forever in Thy holy temple,</span></span></span></address>
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<span style="color: maroon;"><span class="FontStyle23"><span lang="EN-GB" style="font-family: 'Palatino Linotype'; font-weight: 700;">Set on fire with Thy eternal light,</span></span></span></address>
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<span style="color: maroon;"><span class="FontStyle23"><span lang="EN-GB" style="font-family: 'Palatino Linotype'; font-weight: 700;">Even Thy son, Jesus Christ,</span></span></span></address>
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<span style="color: maroon;"><span class="FontStyle23"><span lang="EN-GB" style="font-family: 'Palatino Linotype'; font-weight: 700;">Our Savior and Redeemer.</span></span></span></address>
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<span class="FontStyle23"><span style="font-family: 'Palatino Linotype';">With the imagery of fire and light contained in this wonderful prayer I want to move immediately to a recorded incident in the life of St. Columban, a description which shows how he himself personally experienced this "light" - which of course Orthodox Christians recognize as a vision of the Uncreated Light spoken of in Scripture and in the Holy Fathers. Here is the account:</span></span></div>
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<span class="FontStyle23"><span style="font-family: 'Palatino Linotype';">"One winter's night a monk named Virgnous, burning with the love of God, entered the church alone to pray. The others were asleep. He prayed fervently in a little side chamber attached to the walls of the oratory. After about an hour, the venerable Columban entered the same sacred house. Along with him, at the same time, a golden light came down from the highest heavens and filled that part of the church. Even the separate alcove, where Virgnous was attempting to hide himself as much as he could, was also filled, to his great alarm, with some of the brilliance of that heavenly light. As no one can look directly at or gaze with steady eye on the summer sun in its midday splendor, so Virgnous could not at all bear the heavenly brightness he saw because the brilliant and unspeakable radiance overpowered his sight. This brother, in fact, was so terrified by the splendor, almost as dreadful as lightning, that no strength remained in him. Finally, after a short prayer, St. Columban left the church. </span><span lang="EN-GB" style="font-family: 'Palatino Linotype';">The next day he sent for Virgnous, who was very much alarmed, and spoke to him these consoling words: 'You are crying to good purpose, my child, for last night you were very pleasing in the sight of God by keeping your eyes fixed on the ground when you were overwhelmed with fear at the brightness. </span><span style="font-family: 'Palatino Linotype';">If you had not done that, son, the bright light would have blinded your eyes. You must never, however, disclose this great manifestation of light while I live.'" It's no wonder, then, that ancient writers said that, on the faces of Celtic monks who had advanced in spiritual life, there rested the glow of <b>caeleste lumen</b>, heavenly light."</span></span></div>
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<span class="FontStyle23"><span lang="EN-GB" style="font-family: 'Palatino Linotype';">In the life of St. Adomnan we read about the following incident:</span></span></div>
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<span class="FontStyle23"><span style="font-family: 'Palatino Linotype'; font-style: normal;">"At another time when the holy man was living in the island of Hinba, the Grace of the Holy Spirit was poured out upon him abundantly and in an incomparable manner, and continued marvelously for the space of three days, so that for three days and as many nights, remaining with a house barred, and filled with heavenly light, he allowed no one to go to him, and he neither ate nor drank. From that house streams of immeasurable brightness were visible in the night, escaping through chinks of the door leaves, and through the key-holes. And spiritual songs, unheard before, were heard being sung by him. Moreover, as he afterwards admitted in the presence of a very few men, he saw, openly revealed, many of the secret things that have been hidden since before the world began. Also everything that in the Sacred Scriptures is dark and most difficult became plain, and was shown more clearly than the day to the eyes of his purest heart. And he lamented that his foster-son Baithene was not there, who if he had chance to be present during those three days, would have written down from the mouth of the blessed man very many mysteries, both of past ages and of ages still to come, mysteries unknown to other men..."</span></span></address>
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<span class="FontStyle23"><span style="font-family: 'Palatino Linotype'; font-style: normal; font-weight: 700;"><span style="font-size: x-small;">(Fr. Gorazd Vorpatrny, "Celts and Orthodoxy,"</span></span></span><span style="font-style: normal;"><span class="FontStyle23"><span lang="EN-GB" style="font-family: 'Palatino Linotype'; font-weight: 700;"><a href="http://www.orthodoxireland.com/history/celtsandorthodoxy/view" style="color: blue;"><span style="font-size: x-small;">http://www.orthodoxireland.com/history/celtsandorthodoxy/view</span></a><span style="font-size: x-small;"> )</span></span></span></span></address>
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<span class="FontStyle23"><span style="font-family: 'Palatino Linotype';">In the Introduction to his translation of the Vita Patrum: The Life of the Fathers, the Righteous Fr. Seraphim of Platina wrote appreciatively about the <u>Orthodox saints of the pre-schism West</u> in Gaul, but of course he could have been writing about the <u>Celtic saints of the British Isles</u> from exactly the same period of time.</span></span></div>
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<span class="FontStyle23"><span style="font-family: 'Palatino Linotype';">"A touchstone of true Orthodoxy," Fr. Seraphim wrote, "is the love for Christ's saints. From the earliest Christian centuries the Church has celebrated her saints-first the Apostles and martyrs who died for Christ, then the desert-dwellers who crucified themselves for the love of Christ, and the hierarchs and shepherds who gave their lives for the salvation of their flocks.</span></span></div>
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<span class="FontStyle23"><span style="font-family: 'Palatino Linotype';">From the beginning the Church has treasured the written Lives of these her saints and has celebrated their memory in her Divine services. These two sources -the Lives and services- are extremely important to us today for the preservation of the authentic Orthodox tradition of faith and piety. The false 'enlightenment' of our modern age is so all-pervasive that it draws many Orthodox Christians into its puffed up 'wisdom,' and without their even knowing it they are taken away from the true spirit of Orthodox and left only with the shell of Orthodox rites, formulas, and customs....To have a seminary education, even to have the 'right views' about Orthodox history and theology-is not enough. A typical modern 'Orthodox' education produces, more often than not, merely Orthodox rationalists capable of debating intellectual positions with Catholic and Protestant rationalists, but lacking the true spirit and feeling of Orthodoxy. This spirit and feeling are communicated most effectively in the Lives of saints and in similar sources which speak less of the outward side of correct dogma and rite than of the essential inward side of proper Orthodox attitude, spirit, piety."</span></span></div>
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<span class="FontStyle23"><span class="FontStyle23" style="font-family: 'Palatino Linotype';">With this principle in mind-that the lives of the saints are of critical importance if we are to understand and pass on true Orthodox Christianity to the next generation-I want to continue by defining two important terms: "Celtic" (or "Celt") and "spirituality."</span></span></div>
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<span class="FontStyle23"><span style="font-family: 'Palatino Linotype';">It may come as a surprise to learn that the Celts actually never called themselves "Celts." This word comes from the Greek Keltos, and means something like "the other" or "a stranger." The Greeks also called these people Keltoi, which was a word the Celts did adopt because it means "the hidden ones" or the "hidden people." In fact, the Old Irish word <b>ceilid</b> means "to hide or conceal." So these people were called "Celts" by those who came into contact with them and saw them as being quite different than other tribes and peoples. And they were. In their long, preChristian period they were a ferocious war-loving lot who fought just for the sheer joy of fighting. "One Roman writer described Celtic men as 'terrible from the sternness of their eyes, very quarrelsome, and of great pride and insolence'. Nor, to his dismay, did these qualities stop with the men. 'A whole troop of foreigners [he wrote] would not be able to withstand a single one if he called to his assistance his wife, who is usually very strong.' The Greek historian Strabo was more blunt in his assessment. 'The whole race,' he concluded, 'is war mad.'"</span></span></div>
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<span class="FontStyle23"><span style="font-family: 'Palatino Linotype'; font-weight: 700;"><span style="font-size: x-small;">(No author given; Heroes of the Dawn: Celtic Myth)</span></span></span></div>
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<span style="font-style: normal;"><span class="FontStyle23"><span style="font-family: 'Palatino Linotype';">Christianity softened all of this, but Celtic Christians did not lose their fierceness which, under the influence of Christ, no longer expressed itself in a lust for war, but now was channelled into Christianity as a way of life - and this they pursued with a singlemindedness rarely seen elsewhere. "Monasticism appeared attractive to a warrior people who were drawn to an ascetic lifestyle. It appealed to a marginalized people who saw the monk as one who lived on the edge of things, on the very margins of life." <b><span style="font-size: x-small;">(Timothy Joyce, Celtic Christianity)</span></b>We see this in the lives of monks like <a href="http://www.oodegr.com/english/biographies/arxaioi/Cuthbert_Lindisfarne.htm">St. Cuthbert</a> and St. Guthlac, who "were uncompromising solitaries and their ascetic practices aroused wonder...To go all-out for something" is a distinctive mark of Celtic Christians. <b><span style="font-size: x-small;">(Benedicta Ward, High King of Heaven) </span></b>Another example is in the life of St. Columban who, we are told, "leaped over his mother's grieving body, which was draped across her threshold, in order to head for a monastery.” </span></span><b><span class="FontStyle23"><span lang="EN-GB" style="font-family: 'Palatino Linotype';"><span style="font-size: x-small;">(Lisa M. Bitel, "Ascetic Superstars,"</span></span></span></b></span></address>
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<span style="font-style: normal;"><b><span class="FontStyle23"><span style="font-family: 'Palatino Linotype';"><a href="http://www.christianitytoday.com/ch/60h/60h022.html" style="color: blue;"><span lang="EN-GB" style="color: windowtext; text-decoration: none;"><span style="font-size: x-small;">www.christianitytoday.com/ch/60h/60h022.html</span></span></a></span><span lang="EN-GB" style="font-family: 'Palatino Linotype';"><span style="font-size: x-small;">).</span></span></span></b></span></address>
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<span class="FontStyle23"><span style="font-family: 'Palatino Linotype';">It is perhaps not surprising then, to learn that the brave stories of the valiant and heroic King Arthur (who was an actual person) originated among the Celts and were only later picked up and modified and expanded by medieval troubadours and scribes elsewhere in Europe. These included tales of the Round Table and the noble Quest for the Holy Grail, as well as accounts of Arthur's spiritual father, Merlin (who, by the way, was most probably a Celtic bishop named Ambrosius Merlinus, after St. Ambrose of Milan, and not a Druid priest, as used to be thought).</span></span></div>
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<span class="FontStyle23"><span style="font-family: 'Palatino Linotype';">As an aside, may I say that Celtic hermit life "was no walk through a nature reserve or stay at a holiday camp. The hermit had deliberately chosen to live at the limits of existence, a human person containing both heaven and earth."<b><span style="font-size: x-small;">(Ward, op.cit.)</span></b> Speaking of his own hermit days, St. Cuthbert testified that the demons constantly "cast me down headlong from my high rock; how many times have they hurled stones at me as if to kill me. But though they sought to frighten me away by one phantasmal temptation or another, and attempted to drive me from this place of combat, nevertheless they were unable in any way to mar my body by injury or my mind by fear." <b><span style="font-size: x-small;">(Quoted in Ward, Ibid.)</span></b></span></span></div>
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<span class="FontStyle23"><span class="FontStyle23" style="font-family: 'Palatino Linotype';">This account is amazingly close to the temptations suffered by <a href="http://www.oodegr.com/english/istorika/britain/Orthodox_link_Britain_Egypt.htm">St. Antony the Great in the Egyptian desert</a>. But this is not surprising, because their Christianity - which is to say, their monastic life - was primarily influenced by and formed by the Christian monasticism of the Egyptian desert, and only incidentally from the continent of Europe. <b>This means that Celtic Christians were more like the Byzantine or Slavic Orthodox Christians than Latin or Northern European Christians</b>.</span></span></div>
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<span class="FontStyle23"><span style="font-family: 'Palatino Linotype';">Early this last summer I had an appointment with a new diabetic specialist. Dr. Jennings was very intrigued and pleased to meet "a real live monk", "But," he said, "you don't look like a monk." I said, "What do you mean, I don't 'look like a monk'? I have a beard and wear a black habit." He replied, "Well, you have to realize, Father, that my only images of monks have been formed by television commercials-where the monks are all wearing brown robes, are clean-shaven, have a bald spot in the center of their heads, and are advertising either 'Beano' or computers." I'm afraid this really is the popular image of monks in our culture, today. Most of these images are based upon stereotypical ideas drawn from medieval Western monasticism and applied to both Celtic and Orthodox Christian monastics: it's assumed that we all look like Francis of Assisi, and live in great stone monasteries with cloisters. But this is not an accurate image of Celtic. Rather, Celtic monastic communities were more a relatively modest 'monastic village' than a huge complex of buildings. The village had a stone wall around it to keep animals in and thieves out. Within the walls were many small huts, whether wooden buildings or crude structures of mud and wattle. Later, especially in the west of Ireland, stone buildings were erected. Remains of many "stone <b>clochans</b>, called 'beehive huts' in English, are scattered over the countryside....There is no indication that any large church buildings were ever built...." <b><span style="font-size: x-small;">(Timothy Joyce, Celtic Christianity)</span></b></span></span></div>
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<span style="font-family: Palatino Linotype; font-size: x-small;"><span style="font-style: normal; font-weight: 700;">Stone clochan, Ireland</span></span></address>
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<span class="FontStyle23"><span style="font-family: 'Palatino Linotype';">"Other monks and nuns lived out their days alone....in small wood-and-mud huts; they kept a cow or two, and accepted gladly the gifts of an occasional loaf or basket of vegetables from local farmers. The desire for a solitary life and time to spend simply yearning for God...must have drifted through the hearts of even the busiest abbot in the most bustling monastery." <b><span style="font-size: x-small;">(Bitel, op.cit.)</span></b></span></span></div>
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<span class="FontStyle23"><span class="FontStyle23" style="font-family: 'Palatino Linotype';">Monastic life was seen as an absolutely essential part of Christian life-the norm for all Christian life, not the exception-, and monks and nuns, hermits and hermitesses were the great heroes of the common people, who saw them, as St. Guthlac put it, as "tried warriors who serve a king who never withholds the reward from those who persist in loving Him." <b><span style="font-size: x-small;">(Quoted in Bitel, Ibid.)</span></b> Indeed, it is this quality of persistent, even stubborn heroism that particularly stamps the character of Celtic Christianity and, particularly, monastic life - for these were a people whose heroes were monks and nuns, not political leaders or other cultural figures.</span></span></div>
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<span class="FontStyle23"><span class="FontStyle23" style="font-family: 'Palatino Linotype';"><a href="http://www.oodegr.com/english/biographies/arxaioi/Cassian_Autun.htm">St. John Cassian</a>, who is still carefully read and studied by Eastern Orthodox monastics today, was well known to Celtic monks. St. John had spent years as a monk in Bethlehem and Egypt-and recorded his conversations with the Egyptian Fathers--later establishing a monastery near present-day Marseilles, France. The Life of the Egyptian Father, St. Anthony the Great was translated into Latin around the year 380, and we know that this was studied by Celtic monks, who depicted St. Anthony and St. Paul of Thebes on some of the great Irish "High Crosses" (about which I'll say more, shortly).</span></span></div>
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<span class="FontStyle23"><span class="FontStyle23" style="font-family: 'Palatino Linotype';">There was phenomenal literacy and very high culture among these monks. In addition, they also learned from the monks of the Egyptian desert how to practice daily "Confession of Thoughts." Their monastic clothing was primarily made from animal skins, so that in appearance they actually resembled St. John the Baptist out in the wilderness - a far cry from the monastics of Europe in their sometimes rather elaborate woven cloth habits.</span></span></div>
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<span class="FontStyle23"><span class="FontStyle23" style="font-family: 'Palatino Linotype';">Now we come to the interesting part: There are records of any number of Christians traveling to the Desert Fathers from the British Isles, and an old Celtic litany of the saints mentions seven Egyptian monks who came to Ireland and died and were buried there. Scholars believe that most of the contact between Ireland and Egypt occurred before the year 640. On an ancient stone near a church in County Cork, Ireland, there is the following inscription: "Pray for Olan, the Egyptian. Also interesting is the fact that even though there are no deserts in the British Isles, the Celts called their monastic communities diserts or "deserts." This was particularly true of island monasteries or hermitages -those spiritual fortresses-- , where the sea itself was like a desert, as an ancient poet said of St. Columban's island hermitage:</span></span></div>
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<span class="FontStyle23"><span class="FontStyle23" style="font-family: 'Palatino Linotype';">"Delightful I think it to be in the bosom of an isle on the peak of a rock, that I might often see there the calm of the sea...That I might see its heavy waves over the glittering ocean as they chant a melody to their Father on their eternal course."</span></span></div>
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<span class="FontStyle23"><span class="FontStyle23" style="font-family: 'Palatino Linotype';">We have a wonderful description of a visit to the monks of Egypt near the close of the fourth century, written by Rufinus of Aquileia. He wrote: "When we came near, they realized that foreign monks were approaching, and at once they swarmed out of their cells like bees. They joyfully hurried to meet us." Rufinus was particularly struck by the solitude and stillness of life among these monks. "This is the utter desert," he observed, "where each monk lives alone in his cell....There is a huge silence and a great peace there." <b><span style="font-size: x-small;">(Quoted in Celtic Saints, Passionate Wanderers, by Elizabeth Rees)</span></b></span></span></div>
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<span class="FontStyle23"><span class="FontStyle23" style="font-family: 'Palatino Linotype';"><a href="http://www.oodegr.com/english/biographies/arxaioi/David_Wales.htm">St. David of Wales</a> lived in the 6th century. He came from a monastery which had been founded by a disciple of St. John Cassian. So great is St. David that he deserves a whole lecture to himself, but today I'll just mention him in connection with the wisdom of the Egyptian desert: he possessed the gift of tears, spoke alone with angels, subdued his flesh by plunging himself into ice cold water while reciting all of the Psalms by heart, and spent the day making prostrations and praying. "He also fed a multitude of orphans, wards, widows, needy, sick, feeble, and pilgrims." <b><span style="font-size: x-small;">(Edward C. Sellner, Wisdom of the Celtic Saints)</span></b>The Roman Catholic scholar, Edward Sellner, adds: " Thus he began; thus he continued; thus he ended his day. He imitated the monks of Egypt and lived a life like theirs." <b><span style="font-size: x-small;">(Ibid.)</span></b> The same writer assures us that "because of its [the Celtic Church's] love of the desert fathers and mothers, it has a great affinity with the spirituality of the Eastern Orthodox [today]."</span></span></div>
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<span class="FontStyle23"><span class="FontStyle23" style="font-family: 'Palatino Linotype';">There are many other evidences of Eastern and Egyptian contact and influence, too numerous to list now. But in his interesting study, <i><b>The Egyptian Desert in the Irish Bogs</b></i>, Fr. Gregory Telepneff mentions also the fascinating interlacing knots and complex designs found on the famous standing High Crosses, which show Egyptian or Coptic influence. "Celtic manuscripts show similarities to the Egyptian use of birds, eagles, lions, and calves....In the Celtic Book of Durrow, one can find not only a utilization of the colors green, yellow, and red, similar to Egyptian usage, but also 'gems with a double cross outline against tightly knotted interlacings,' which recall the 'beginnings of Coptic books.' <b><span style="font-size: x-small;">[Henry, Irish Art]</span></b>. There is at least one instance of the leather satchel of an Irish missal and the leather satchel of an Ethiopian manuscript of about the same period which "resemble each other so closely that they might be thought to have come from the same workshop' <b><span style="font-size: x-small;">[Warren, Liturgy]</span></b>." (Telpneff)</span></span></div>
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<span class="FontStyle23"><span class="FontStyle23" style="font-family: 'Palatino Linotype';">Culturally, then, I suggest that Celtic culture was a unique and intriguing blend of Egyptian and other Middle Eastern influences with native or indigenous cultural elements.</span></span></div>
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<span class="FontStyle23"><span class="FontStyle23" style="font-family: 'Palatino Linotype';">Before going further I want to say a few words about the term "spirituality." In our time this has become a wastebasket word into which we put whatever we want the word to mean. Our English word, "spirituality", comes from the French, and originally described someone who was clever, witty, or perhaps even mad! But our ancient Christian ancestors, whether from Russia, Europe, the Middle East, or the lands of the Celts, did not have such a concept. Certainly they did not see spiritual life as something separate from the rest of life. For them, spirituality was how they lived, how they prayed, how they worshiped God-and it was all bound up together, not separated out. Today, however, we have managed to artificially compartmentalize ourselves and our lives, making "spirituality" something that we do in addition to or separate from regular life. This has made possible a very artificial approach to the Celts.</span></span></div>
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<span class="FontStyle23"><span class="FontStyle23" style="font-family: 'Palatino Linotype';">Thomas O"Loughlin, one of the best of our present-day writers on the subject of Celtic Christianity, makes the following sage observation in his book, Journeys on the Edges:</span></span></div>
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<span class="FontStyle23"><span class="FontStyle23" style="font-family: 'Palatino Linotype';">"In the last decade interest in the attitudes and beliefs of the Christians of the Celtic lands in the first millennium has swollen from being a specialist pursuit among medievalists and historians of theology into what is virtually a popular movement. In the process more than a few books have appeared claiming to uncover the soul of this Celtic Christianity in all its beauty....[Many writers] operate by offering their own definitions of 'Christianity' past and present, and then setting these against their definition of 'Celt' or 'Celtic'. In this way they can reach the conclusion they want."</span></span></div>
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<span class="FontStyle23"><span class="FontStyle23" style="font-family: 'Palatino Linotype';">Typical of our modern arrogance and intellectual-spiritual poverty, we project our own feeble ideas back onto a more robust and spiritually rich time, treating the world of Celtic Christianity like a smorgasbord, where we take those things we happen to already "like," and put them together to form our own very distorted and sometimes even perverted "version" of the Celts. An example: It is a fact that in the early Christian centuries, Ireland, Scotland and parts of Wales were never subject to Roman rule-neither the old Roman Empire nor the Church of Rome held sway over "Celts." But some modern writers interpret this to mean that Celtic Christians, since they were "non-Roman," were therefore anti-Roman or even anti-authority and against the idea of an organized, patriarchal Church. There is absolutely no evidence for such a conclusion, although in fact Celtic Christians did have a quite different way of organizing communities than did Christians on the continent-but this was not out of rebellion, but because their own models were from Egypt and the East, not from Europe! The simple fact is that "the Irish church had always been at the edges of Roman Christianity, [and considered to be a] a barbarian church of limited interest to the Popes." <b><span style="font-size: x-small;">(Paul Cavill, Anglo-Saxon Christianity: Exploring the Earliest Roots of Christian Spirituality in England)</span></b> "Although the climate and situation of Britain were very different from the hot deserts of Egypt, there were principles-simplicity, prayer, fasting, spiritual warfare, wisdom, and evangelism-that were easy to translate to the communities of these isles."<b><span style="font-size: x-small;">(Michael Mitton, The Soul of Celtic Spirituality in the Lives of Its Saints)</span></b> But this means that entering into the spiritual, mental, emotional, and physical world of a Celtic Christian monk is difficult-not impossible, but difficult.</span></span></div>
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<span class="FontStyle23"><span class="FontStyle23" style="font-family: 'Palatino Linotype';">First we must realize that the Celts had no concept of privacy or individuality such as we have today. Families did not live in separate rooms, but all together; no one thought about the idea of "compartmentalizing space" and only hermits and anchorites felt a calling to be alone in spiritual solitude with God, although monks had separate cells, just as monastics did in the Egyptian Thebaid. The idea that people are separate individuals from the group was not only unheard-of, but would have been considered dangerous, even heretical. Self-absorption, "moods," and being temperamental-all of these things would have been considered abnormal and sinful. It wasn't until the 13th and 14th centuries that people in the West started keeping journals or diaries, and there were no memoirs-also signs of individuality and privacy, of singling oneself out from the family, group, or community-nor were there actual real-life portraits of individuals, until the 14th century. (The art of realistic portraiture developed in response to the medieval idea of romance-for an accurate portrait was a substitute for an absent husband or wife.)</span></span></div>
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<span class="FontStyle23"><span class="FontStyle23" style="font-family: 'Palatino Linotype';">Furthermore, "'the dominant institution of Celtic Christianity was neither the parish church nor the cathedral, but the monastery, which sometimes began as a solitary hermit's cell and often grew to become a combination of commune, retreat house, mission station...school [and, in general] a source not just of spiritual energy but also of hospitality, learning, and cultural enlightenment."<b><span style="font-size: x-small;">(Ian Bradley, quoted in Mitten, Ibid.)</span></b> It was only much later that people began to be gathered into separate parishes, and even later before bishops had dioceses that were based on geographical lines rather than just being the shepherd of a given tribe or group, "being bishops of a community, rather than ruling areas of land. The idea of 'ruling a diocese' was quite foreign to the Celtic way of thinking." <b><span style="font-size: x-small;">(Ibid.)</span></b></span></span></div>
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<span class="FontStyle23"><span class="FontStyle23" style="font-family: 'Palatino Linotype';">If you think about what all of this means in terms of how we today view ourselves, the world in which we live, and the values that we have today, you can see how difficult it's going to be for us to enter into the world of the Celts. Today we are quite obsessive about such things as privacy and individuality, of "being our own selves" and "getting in touch with the inner man" and other such self-centered nonsense. But the Celtic Christian understood, just as did and do Eastern Christians, that man is saved in community; if he goes to hell, he goes alone.</span></span></div>
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<span class="FontStyle23"><span class="FontStyle23" style="font-family: 'Palatino Linotype';">So the orientation of those Christian Celts to God and the other world was very different than the orientation of our modern world, no matter how devout or pious we may be, and this makes the distance between us and the world of Celtic monasticism far greater than just the span of the centuries. A renowned scholar, Sir Samuel Dill, writing generally about Christians in the West at this same period of time, said: "The dim religious life of the early Middle Ages is severed from the modern mind by so wide a gulf, by such a revolution of beliefs that the most cultivated sympathy can only hope to revive in faint imagination ....[for it was] a world of...fervent belief which no modern man can ever fully enter into....It is intensely interesting, even fascinating...[but] between us and the early Middle Ages there is a gulf which the most supple and agile imagination can hardly hope to pass. He who has pondered most deeply over the popular faith of that time will feel most deeply how impossible it is to pierce its secret." <b><span style="font-size: x-small;">(Quoted in "Vita Patrum", Fr. Seraphim Rose)</span></b></span></span></div>
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<span class="FontStyle23"><span class="FontStyle23" style="font-family: 'Palatino Linotype';">But is it really "impossible"? To enter their world-the world of Celtic Christianity, which is the same as Celtic monasticism--we must find a way to see things as they did-not as we do today-; to hear, taste, touch, pray, and think as they did. And this is what I mean by the word "spirituality"-a whole world-view. We must examine them in the full context of their actual world-which was a world of Faith, and not just any Faith, but the Christian Faith of Christians in both the Eastern and Western halves of Christendom in the first thousand years after Christ. Spirituality is living, dogmatic, theology. This is the only way we can begin to understand how Celtic Monasticism can be a model of sanctity for us living today, more than a millennium after their world ceased to be. Remember, I said it would be difficult to enter their world; difficult, but not impossible... When we speak of someone or something being a "model," what do we mean? In this instance-speaking about Celtic monasticism as a "model"-we mean something that is a standard of excellence to be imitated. But here I'm not speaking of copying external things about Celtic monasteries-such as architecture, style of chant, monastic habit, etc., which are, after all cultural "accidents." I'm speaking of something inward, of an inner state of being and awareness. It's only in this sense that Celtic monasticism can be, for those who wish it, a "model of sanctity."</span></span></div>
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<span class="FontStyle23"><span class="FontStyle23" style="font-family: 'Palatino Linotype';">But what do I mean by "sanctity"? We must be careful not to slip into some kind of vague, New Age warm "fuzzies" which are more gnostic than Christian and have more to do with being a "nice" person than encountering the Living God in this life. By sanctity I mean what the Church herself means: holiness—which is nothing more or less than imitation of Christ in the virtues, and striving to die to oneself through humility, so as to be more and more alive to Christ, successfully cutting off one's own will in order to have, only the will of Christ, as St. Paul says in his epistle to the Galatians (2:20): "I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me... " So, holiness means dying to oneself and especially to one's passions, more and more, so as draw closer and closer to the Lord God Himself, through Jesus Christ, and Him crucified and risen. In addition, Celtic Christians had the concept of "hallowing" or "hallowed"-an old fashioned term that today has survived only in the unfortunate pagan holiday called "Halloween" (from "All Hallows Eve"-which began as the vigil for the Western Feast of All Souls Day and later took on vile pagan overtones). To early British Christians, something or someone that was "hallowed" was "set apart" from others and sanctified for service to God. Thus, a priest's ordination or a monastic's tonsuring was his "hallowing."</span></span></div>
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<span class="FontStyle23"><span class="FontStyle23" style="font-family: 'Palatino Linotype';">And so, thus it was that those blessed and hallowed monastics of Celtic lands modeled forth certain principles that we can still see, study, understand, and imitate today.</span></span></div>
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<span class="FontStyle23"><span class="FontStyle23" style="font-family: 'Palatino Linotype';">The Celts were masters of Christian simplicity. Nowadays there is a movement in our culture to recover some simple basics, but the model is often that of the Quakers or the Shakers or the Amish. Perhaps that's because those groups are easier and more attractive to imitate; I don't know. For the Celts, however, simplicity wasn't so much a question of externals-like furniture, architecture, and so forth. It was something internal, and it was founded upon the Lord's Prayer-in particular the phrase, "Thy will be done", as we find in the later commentaries of the <a href="http://www.oodegr.com/english/biographies/arxaioi/Bede_Author.htm">Venerable Bede of Jarrow</a> and Alcuin of the court of Charlemagne. This was crucial to living a simple Christian life: "Thy will be done" meant God's will, not our own--placing absolute trust in the Providence of God for everything-one's health, one's finances, the size of one's family or the size of a monastic community-everything. It meant dying to oneself, not having opinions and not judging others. This was where simplicity began, and from there it easily expressed itself in outward forms, such as not owning five tunics when just two or even one would be sufficient.</span></span></div>
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<span class="FontStyle23"><span class="FontStyle23" style="font-family: 'Palatino Linotype';">Simplicity did not necessarily mean "plainness," as we'll see shortly when we look at the intricate sacred art of the High Crosses. Celtic Christians were not "Plain People," like Quakers or the Amish. But they were "Simple People," in that they were single-minded and intensely focused on the other world and the journey through this life to God.</span></span></div>
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<span class="FontStyle23"><span class="FontStyle23" style="font-family: 'Palatino Linotype';">In common with all Christians at that time, the Celts had no concept of "private prayer" in the sense of spontaneously thinking of words or phrases to say to God. This practice belongs to a much later period in Christian history, when ideas of privacy and individualism had become more important than traditional ways of seeking God through prayer. This didn't mean that a Celtic Christian didn't pray outside the divine services, but for them, prayer was primarily liturgical, and this meant the Psalms. Most monks and nuns memorized the complete Psalter. Occasionally a particularly gifted monk would compose a prayer, such as the one I read by St. Columban at the beginning of this lecture. But in moments of need one remembered verses and phrases from the Psalms -such as "In my distress I cried unto the Lord, and He heard me," from Psalm 120, and "Hide not Thy face from me, O Lord, in the day of my trouble" (Psalm 10, or"In the Lord I put my trust" (Psalm 11).</span></span></div>
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<span class="FontStyle23"><span class="FontStyle23" style="font-family: 'Palatino Linotype'; font-weight: 700;">Central to Celtic Christian culture was the Cross.</span></span></div>
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<span class="FontStyle23"><span class="FontStyle23" style="font-family: 'Palatino Linotype';">Even in the 7th and 8th centuries there were so-called Christians who were uncomfortable with the Cross of Christ and chose to ignore it, just as there are today. The Celts, however, had a particularly clear-headed understanding of the Cross. To quote Sister Benedicta Ward, a renowned scholar on the subject of the Desert Fathers as well as monasticism in the British Isles in the early Christian centuries: "The Cross was not something that made them feel better, nicer, more comfortable, more victorious, more reconciled to tragedy, better able to cope with life and death; it was rather the center of the fire in which they were to be changed."<b><span style="font-size: x-small;"> (op.cit.)</span></b> It reminded them that they must pick up and carry their own crosses in this life and follow Christ, for dying to oneself has always been the great secret of holiness.</span></span></div>
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<span class="FontStyle23"><span class="FontStyle23" style="font-family: 'Palatino Linotype';">Thus, these monks and nuns saw themselves as warriors of the spirit, for to die to oneself was considered a greater act of heroism than dying on a battlefield in defense of one's tribe. "The Celtic Church was a Church of heroes...of strong and fiercely dedicated men and women." "The old Celtic warrior spirit was alive in them, [but now] put to the service of the Gospel and the following of Christ, the High King. Today [we might] find it hard to identify many [such] warrior Christians...[with] the active virtues of courage, strength, outspokenness, decisiveness, and the ability to stand up for something." <b><span style="font-size: x-small;">(Joyce, op.cit.)</span></b></span></span></div>
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<span class="FontStyle23"><span class="FontStyle23" style="font-family: 'Palatino Linotype';">Nowhere was the Cross more loved and cherished than in the monasteries, where highly-carved and richly symbolic great "High Crosses"-some of them 15 feet and taller-- were set up-many of them still standing today.</span></span></div>
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<span class="FontStyle23"><span class="FontStyle23" style="font-family: 'Palatino Linotype';">These were not the suffering and bloody crucifixions found later in the West, particularly in Spain and Italy. Nor were these the serene and peaceful crosses of the Eastern Church. No, Celtic crosses were a genuine Christian expression all their own. Sometimes Christ is depicted, but often not; however, when He is shown, He is always erect, wide-eyed, and fully vested like a bishop, a great High Priest. In this form He is a symbol of victory over sin and death; He radiates invincibility.</span></span></div>
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<span class="FontStyle23"><span class="FontStyle23" style="font-family: 'Palatino Linotype';">"The way of the cross for [Celtic Christians] was the way of heroic loyalty, obedience, and suffering. It involved study and thought, doctrine and orthodoxy, art and imagination. It was a complete, unified way of life, lived intimately with God....[Our] fragmented modern world, both secular and religious, has a lot to learn from it."<b><span style="font-size: x-small;"> (Cavill, op.cit.)</span></b></span></span></div>
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<span class="FontStyle23"><span class="FontStyle23" style="font-family: 'Palatino Linotype';">A common ascetic practice, even for the laity, was called <b>crosfhigheall</b> or "cross-vigil", and it consisted of praying for hours with outstretched arms. St. Coemgen sometimes prayed in this position for days. Once he was so still, for so long, that birds came and began to build a nest in his outstretched hands.</span></span></div>
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<span class="FontStyle23"><span class="FontStyle23" style="font-family: 'Palatino Linotype';">Scholars believe that the Celtic High Cross patterns probably came from Egypt. There are no loose ends in these patterns; this symbolizes the continuity of the Holy Spirit throughout existence-for God has no beginning and no end.</span></span></div>
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<span class="FontStyle23"><span class="FontStyle23" style="font-family: 'Palatino Linotype';">An example of the love and respect they had for the Cross may be seen in an Anglo-Saxon poem, "The Dream of the Rood" ("rood" being an Old English word for "rod" or "pole", sometimes it also meant "gallows"). In the "The Dream of the Rood," Jesus Christ, the Second Person of the Blessed Trinity, is shone as a "serene and confident young hero...[who] prepares for battle. He strips...and climbs up on the gallows [the Tree of the Cross], intent on saving His people. He is in control, self-determining, expressing His lordship [And] the Cross trembles at the fearful embrace of its Lord." <b><span style="font-size: x-small;">(Cavill, op.cit.)</span></b> Listen, now, as the Cross, personified, speaks of how it raised up Christ:</span></span></div>
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<span class="FontStyle23"><span class="FontStyle23" style="font-family: 'Palatino Linotype'; font-style: normal; font-weight: 700;">"Unclothed Himself God Almighty when He would mount the Cross,</span></span></address>
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<span class="FontStyle23"><span style="font-family: 'Palatino Linotype'; font-style: normal; font-weight: 700;">courageous in the sight of all men. I bore the powerful King, the Lord of heaven;</span></span></address>
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<span class="FontStyle23"><span style="font-family: 'Palatino Linotype'; font-style: normal; font-weight: 700;">I durst not bend. Men mocked us both together. I was bedewed with blood.</span></span></address>
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<span class="FontStyle23"><span style="font-family: 'Palatino Linotype'; font-style: normal; font-weight: 700;">Christ was on the Cross. Then I leaned down to the hands of men and</span></span></address>
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<span class="FontStyle23"><span class="FontStyle23" style="font-family: 'Palatino Linotype'; font-style: normal; font-weight: 700;">they took God Almighty."</span></span></address>
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<span class="FontStyle23"><span class="FontStyle23" style="font-family: 'Palatino Linotype'; font-style: normal; font-weight: 700;"><span style="font-size: x-small;">(Ward, Ibid.)</span></span></span></address>
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<span class="FontStyle23"><span class="FontStyle23" style="font-family: 'Palatino Linotype';">The interlacing, knot-work, plaiting, weaving patterns and spiral designs, with animals and plants and saints, and scenes from Scripture, which decorate almost every surface of a Celtic High Cross, are so distinctive and profound in their symbolism that they are a study all to themselves. Today I can only point out a couple of things.</span></span></div>
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<span class="FontStyle23"><span class="FontStyle23" style="font-family: 'Palatino Linotype';">Scholars believe that these incredibly complex patterns probably came from Egypt, but also may have some Byzantine influences. It's important to note that there are no loose ends in these patterns; this symbolizes the continuity of the Holy Spirit throughout existence - for God has no beginning and no end; only Christ is the Alpha and the Omega. The same is true of knot-work patterns, which are endless and cannot be untied. Spiral designs symbolized the Most High God Himself, the "motionless mover," around whom all things move. Some of these are what are called "Crosses of the Scriptures" because they are decorated with panels illustrating scenes from the Bible. High Crosses possess an almost dream-like quality in their complex geometric patterns, dignified and strong, heroic and towering over men, and yet also reminding those Christians of the Christian doctrine of kenosis, the self-emptying of Christ.</span></span></div>
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<span class="FontStyle23"><span class="FontStyle23" style="font-family: 'Palatino Linotype';">One of main factors contributing to the eventual decline and dissolution of a Celtic monastery was when the Cross began to no longer be a focus. "If monastic life...did not have at its center the reality of the Cross, it became a source of corruption....[for] 'Once a religious house or order cease[d] to direct its sons to the abandonment of all that is not God and cease[d] to show them the narrow way...it [sank] to the level of a purely human institution and whatever its works may be they are the works of time and not of eternity.'" <b><span style="font-size: x-small;">(Dom David Knowles, quoted in Ward, Ibid.)</span></b></span></span></div>
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<span class="FontStyle23"><span class="FontStyle23" style="font-family: 'Palatino Linotype';">An essential dimension was asceticism (askesis) which, for the Celtic monk consisted of a kind of martyrdom. "A homily in archaic Irish, probably dating from the last quarter of the seventh century...speaks of [this]: 'Now there are three kinds of martyrdom, which are accounted as a cross to a man, to wit: white martyrdom, green and red martyrdom. White martyrdom consists in a man's abandoning everything he loves for God's sake, though he suffer fasting or labor therat. Green martyrdom consists in this, this, that by means of fasting and labor [a Christian] frees himself from his evil desires, or suffers toil in penance and repentance. Red martyrdom consists in the endurance of a cross or death for Christ's sake, as happened to the Apostles...'...For this reason, the Celtic tradition regarded monasticism as the Army of Christ (Militia Christi) and the monk as a soldier of Christ (miles Christi). Young men, in their effort to emulate the heroism of their ancestors, entered monasteries-the "Green Martyrdom." Instead of fighting in the Fianna (the Celtic army), they joined the Militia Christi to wage war against the evil spirits and sin." <b><span style="font-size: x-small;">(Fr. Gorazd Vorpatrny, op.cit.)</span></b> Not surprisingly, one writer calls these Celts "Ascetic Superstars." <b><span style="font-size: x-small;">(Bitel, op.cit.)</span></b></span></span></div>
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<span class="FontStyle23"><span class="FontStyle23" style="font-family: 'Palatino Linotype'; font-weight: 700;">"I should like a great lake of ale for the King of Kings;</span></span></address>
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<span class="FontStyle23"><span class="FontStyle23" style="font-family: 'Palatino Linotype'; font-weight: 700;">I should like the angels of heaven to be drinking it through time eternal!"</span></span></address>
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<span class="FontStyle23"><span class="FontStyle23" style="font-family: 'Palatino Linotype'; font-weight: 700;">- <a href="http://www.oodegr.com/english/biographies/arxaioi/Bridget_Kildare.htm">St. Brigit of Kildare</a></span></span></address>
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<span class="FontStyle23"><span class="FontStyle23" style="font-family: 'Palatino Linotype';">And yet, with all of this sober asceticism, the Celts never lost their native enthusiasm, exuberance, and just plain cheer, as we see in a prayer written by the wonderful 5th century Abbess, Brigit, when she exclaims: "I should like a great lake of ale for the King of Kings; I should like the angels of heaven to be drinking it through time eternal!" How could anyone fail to be charmed by such a character - a woman who was a great leader of monastics, both men and women, who was baptized by angels, got out of an arranged marriage by plucking out one of her eyeballs, and fell asleep during a sermon given by the incomparable Equal-to-the-Apostles, <a href="http://www.oodegr.com/english/biographies/arxaioi/Patrick_Ireland.htm">St. Patrick</a>!</span></span></div>
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<span class="FontStyle23"><span class="FontStyle23" style="font-family: 'Palatino Linotype';">Finally, the Celts were Trinitarian Christians par excellence. This is partly because even before they were Christian they already thought in terms of threes. And for them-unlike most Christians today-the Trinity was very real, very alive, not something vague and theoretical. What one scholar calls a "Trinitarian consciousness" <b><span style="font-size: x-small;">(Joyce, op.cit.)</span></b> completely shaped everything about them. As another has said: "'We are here at a central insight of Celtic theology....Christ comes not to show up or illuminate the deformity of a fallen world but rather to </span><span style="font-family: 'Palatino Linotype';">release a beautiful and holy world from bondage an affirmation, difficult but possible, of [that] which is the created image of the eternal Father and the all-holy Trinity.'" <b><span style="font-size: x-small;">(Noel Dermot O'Donoghue, quoted in Joyce, op.cit.)</span></b> "To follow the spiritual world-view of the Celtic Christians is to embrace a way of life that is a real commitment to the belief that the Trinitarian God is alive in this world." In the Celtic world, "Jesus Christ is our hero, our sweet friend....The Father is High King of heaven, a gentle and beneficent father, a wise and just ruler. The Spirit is a tangible comforter and protector ....This God is never to be reduced to the 'man upstairs' or anyone we can capture and box in. And yet this wonderful, mysterious God is close to us....[This] God is extremely </span><span class="FontStyle23" style="font-family: 'Palatino Linotype';">good." <b><span style="font-size: x-small;">(Ibid.)</span></b></span></span></div>
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<span class="FontStyle23"><span class="FontStyle23" style="font-family: 'Palatino Linotype';">Brothers and sisters: the sanctity of Celtic monastics is a model for us in that it combines heroism and joy in perfect and beautiful balance. For them, the heroic life was one completely dedicated to living intimately with the God-Man whom they described as "victorious," "mighty and successful," "the lord of victories," a great warrior to whom they pledged undying, fearless, creative and exuberant loyalty. And yet, for all of their heroism, their monastic world-view, could be 'summed up as the 'Christian ideal in a sweetness which has never been surpassed.'" <b><span style="font-size: x-small;">(Nora Chadwick, quoted by Joyce in op.cit.)</span></b> To slip into their world, even for just a few moments, as we've done here this afternoon, is, I believe, is not just inspiring; it's almost breathtaking.</span></span></div>
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<span class="FontStyle23"><span class="FontStyle23" style="font-family: 'Palatino Linotype';">Just as I began my talk today with a prayer of St. Columban of Iona, I would like to conclude with another prayer from this great Celtic monastic saint:</span></span></div>
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<span style="color: maroon;"><span class="FontStyle23"><span style="font-family: 'Palatino Linotype'; font-weight: 700;">Prayer of St. Columban of Iona</span></span></span></div>
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<b><span style="color: maroon;"><span class="FontStyle23"><span lang="EN-GB" style="font-family: 'Palatino Linotype';">Lord, Thou art my island; in Thy bosom I</span><span lang="EN-GB" style="font-family: 'Palatino Linotype'; font-size: 17pt;"> </span><span lang="EN-GB" style="font-family: 'Palatino Linotype';">rest.</span></span></span></b></address>
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<span style="color: maroon;"><span class="FontStyle23"><span style="font-family: 'Palatino Linotype'; font-weight: 700;">Thou art the calm of the sea; in that peace I stay.</span></span></span></address>
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<b><span style="color: maroon;"><span class="FontStyle23"><span lang="EN-GB" style="font-family: 'Palatino Linotype';">Thou art the deep waves of the shining ocean. </span><span style="font-family: 'Palatino Linotype';">With their eternal sound I sing.</span></span></span></b></address>
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<span style="color: maroon;"><span class="FontStyle23"><span lang="EN-GB" style="font-family: 'Palatino Linotype'; font-weight: 700;">Thou art the song of the birds; in that tune is my joy.</span></span></span></address>
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<span style="color: maroon;"><span class="FontStyle23"><span style="font-family: 'Palatino Linotype'; font-weight: 700;">Thou art the smooth white strand of the shore; in Thee is no gloom.</span></span></span></address>
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<b><span style="color: maroon;"><span class="FontStyle23"><span lang="EN-GB" style="font-family: 'Palatino Linotype';">Thou art the breaking of the waves on the</span><span lang="EN-GB" style="font-family: 'Palatino Linotype'; font-size: 17pt;"> </span><span lang="EN-GB" style="font-family: 'Palatino Linotype';">rock;</span></span></span></b></address>
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<span style="color: maroon;"><span class="FontStyle23"><span style="font-family: 'Palatino Linotype'; font-weight: 700;">Thy praise is echoed in the swell.</span></span></span></address>
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<span style="color: maroon;"><span class="FontStyle23"><span lang="EN-GB" style="font-family: 'Palatino Linotype'; font-weight: 700;">Thou art the Lord of my life;</span></span></span></address>
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Anglo-Saxon & Celtic Orthodoxy is about the Orthodoxy of The British Isles, Low Countries and parts of France, Scandinavia in the first millennium.http://www.blogger.com/profile/09923720977596995392noreply@blogger.com3tag:blogger.com,1999:blog-4867017149305555534.post-35753546695197293182013-03-27T01:41:00.002+02:002013-03-27T01:41:38.915+02:00Archbishop of Canterbury (605)<div dir="ltr" style="text-align: left;" trbidi="on">
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<span lang="EN-GB" style="font-family: Verdana; font-size: x-small; margin: 0px; padding: 0px;">He is the founder of the Church in southern <st1:country-region style="margin: 0px; padding: 0px;" w:st="on">England</st1:country-region>, which at that time was almost entirely pagan, though Christianity thrived in the Celtic lands of <st1:country-region style="margin: 0px; padding: 0px;" w:st="on">Ireland</st1:country-region>, <st1:country-region style="margin: 0px; padding: 0px;" w:st="on">Wales</st1:country-region> and parts of<st1:country-region style="margin: 0px; padding: 0px;" w:st="on"><st1:place style="margin: 0px; padding: 0px;" w:st="on">Scotland</st1:place></st1:country-region>. Augustine, a monk at the monastery of St Andrew in<st1:city style="margin: 0px; padding: 0px;" w:st="on">Rome</st1:city>, was chosen by Pope Gregory I to lead a mission to<st1:country-region style="margin: 0px; padding: 0px;" w:st="on"><st1:place style="margin: 0px; padding: 0px;" w:st="on">England</st1:place></st1:country-region>…<o:p style="margin: 0px; padding: 0px;"></o:p></span></div>
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<span style="font-size: x-small;"><span lang="EN-GB" style="font-family: Verdana; margin: 0px; padding: 0px;">He and a party of about forty monks landed in <st1:country-region style="margin: 0px; padding: 0px;" w:st="on"><st1:place style="margin: 0px; padding: 0px;" w:st="on">England</st1:place></st1:country-region> in 597; they were received warmly by King Aethelbert, who was baptised by Augustine and thus became the first Christian king of the Anglo-Saxon people. In 601 Pope Gregory made Augustine Archbishop of Britain, and he established his cathedral at<st1:city style="margin: 0px; padding: 0px;" w:st="on"><st1:place style="margin: 0px; padding: 0px;" w:st="on">Canterbury</st1:place></st1:city>, where he also established a monastery. <st1:city style="margin: 0px; padding: 0px;" w:st="on"><st1:place style="margin: 0px; padding: 0px;" w:st="on">Saint Augustine</st1:place></st1:city> worked unsuccessfully to unite his churches with those of the Irish monks and hierarchs, who followed different liturgical practices, kept a different date of Pascha, and disapproved of the less severe Roman monastic practices introduced by the Archbishop. </span><span style="font-family: Verdana; margin: 0px; padding: 0px;">He reposed in peace.</span></span></div>
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Anglo-Saxon & Celtic Orthodoxy is about the Orthodoxy of The British Isles, Low Countries and parts of France, Scandinavia in the first millennium.http://www.blogger.com/profile/09923720977596995392noreply@blogger.com0tag:blogger.com,1999:blog-4867017149305555534.post-64946225152432795862013-03-27T01:39:00.002+02:002013-03-27T01:39:44.019+02:00Aidan<div dir="ltr" style="text-align: left;" trbidi="on">
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<o:smarttagtype name="country-region" namespaceuri="urn:schemas-microsoft-com:office:smarttags" style="margin: 0px; padding: 0px;"></o:smarttagtype><o:smarttagtype name="place" namespaceuri="urn:schemas-microsoft-com:office:smarttags" style="margin: 0px; padding: 0px;"></o:smarttagtype><span lang="EN-GB" style="font-family: Verdana; margin: 0px; padding: 0px;"><a href="http://www.thyateira.org.uk/images/stories/rotator/Aidan2.jpg" style="color: #333333; font-size: 8pt; font-weight: bold; margin: 0px; padding: 0px; text-decoration: initial;" target="_blank"><img align="left" alt="Saint Aidan" border="0" height="149" src="http://www.thyateira.org.uk/images/stories/rotator/Aidan2.jpg" style="border: none; margin: 0px 5px 0px 0px; padding: 0px; position: relative;" title="Saint Aidan" width="110" /></a><span style="font-size: x-small;">Bishop of <st1:place style="margin: 0px; padding: 0px;" w:st="on">Lindisfarne</st1:place>. Born in <st1:country-region style="margin: 0px; padding: 0px;" w:st="on"><st1:place style="margin: 0px; padding: 0px;" w:st="on">Ireland</st1:place></st1:country-region>; died 651. </span></span><span lang="EN-GB" style="font-family: Verdana; margin: 0px; padding: 0px;"><span style="font-size: x-small;">Also known as Aeda or Áedán (in old Irish).</span></span></div>
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<span style="font-size: x-small;"><o:smarttagtype name="PlaceType" namespaceuri="urn:schemas-microsoft-com:office:smarttags" style="margin: 0px; padding: 0px;"></o:smarttagtype><o:smarttagtype name="PlaceName" namespaceuri="urn:schemas-microsoft-com:office:smarttags" style="margin: 0px; padding: 0px;"></o:smarttagtype><o:smarttagtype name="place" namespaceuri="urn:schemas-microsoft-com:office:smarttags" style="margin: 0px; padding: 0px;"></o:smarttagtype><span lang="EN-GB" style="font-family: Verdana; margin: 0px; padding: 0px;">Saint Aidan is said to have been a disciple of Saint Senan (f.d. March 8) on <st1:placename style="margin: 0px; padding: 0px;" w:st="on">Scattery</st1:placename> <st1:placetype style="margin: 0px; padding: 0px;" w:st="on">Island</st1:placetype>, but nothing else is known with certainty of his early life before he became a monk of <st1:place style="margin: 0px; padding: 0px;" w:st="on">Iona</st1:place>.</span><span lang="EN-GB" style="font-family: Verdana; margin: 0px; padding: 0px;">.. </span><span style="font-family: Verdana; margin: 0px; padding: 0px;"></span></span></div>
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<span lang="EN-GB" style="font-family: Verdana; margin: 0px; padding: 0px;"><span style="font-size: x-small;">He was well received by <a href="http://www.thyateira.org.uk/index.php?option=com_content&task=view&id=434&Itemid=151" style="color: #333333; font-weight: bold; margin: 0px; padding: 0px; text-decoration: initial;"><u style="margin: 0px; padding: 0px;">King Oswald</u></a>, who had lived in exile among the Irish monks of <st1:place style="margin: 0px; padding: 0px;" w:st="on">Iona</st1:place> and had requested monks to evangelize his kingdom. The first missionary, Corman, was unsuccessful because of the roughness of his methods, so Aidan was sent to replace him. Oswald bestowed the isle of Lindisfarne (Holy Island) on Aidan for his episcopal seat and his diocese reached from the Forth to the <st1:place style="margin: 0px; padding: 0px;" w:st="on">Humber</st1:place>.</span></span></div>
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<span lang="EN-GB" style="font-family: Verdana; margin: 0px; padding: 0px;"><span style="font-size: x-small;">By his actions he showed that he neither sought nor loved the things of this world; the presents which were given to him by the king or other rich men he distributed among the poor. He rarely attended the king at table, and never without taking with him one or two of his clergy, and always afterwards made haste to get away and back to his work.</span></span></div>
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<span style="font-size: x-small;"><o:smarttagtype name="country-region" namespaceuri="urn:schemas-microsoft-com:office:smarttags" style="margin: 0px; padding: 0px;"></o:smarttagtype><o:smarttagtype name="place" namespaceuri="urn:schemas-microsoft-com:office:smarttags" style="margin: 0px; padding: 0px;"></o:smarttagtype><span lang="EN-GB" style="font-family: Verdana; margin: 0px; padding: 0px;"></span><span lang="EN-GB" style="font-family: Verdana; margin: 0px; padding: 0px;">The centre of his activity was Lindisfarne, off the coast of <st1:place style="margin: 0px; padding: 0px;" w:st="on">Northumberland</st1:place>, between Berwick and Bamburgh. Here he established a monastery under the Rule of Saint Columcille; it was not improperly been called the English Iona, for from it the paganism of <st1:country-region style="margin: 0px; padding: 0px;" w:st="on"><st1:place style="margin: 0px; padding: 0px;" w:st="on">Northumbria</st1:place></st1:country-region> was gradually dispelled and barbarian customs undermined. The community was not allowed to accumulate wealth; surpluses were applied to the needs of the poor and the manumission of slaves. From Lindisfarne Aidan made journeys on foot throughout the diocese, visiting his flock and establishing missionary centres.</span></span></div>
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<span style="font-size: x-small;"><span lang="EN-GB" style="font-family: Verdana; margin: 0px; padding: 0px;"></span><span lang="EN-GB" style="font-family: Verdana; margin: 0px; padding: 0px;">Aidan's apostolate was advanced by numerous miracles according to <a href="http://www.thyateira.org.uk/index.php?option=com_content&task=view&id=337&Itemid=151" style="color: #333333; font-weight: bold; margin: 0px; padding: 0px; text-decoration: initial;"><u style="margin: 0px; padding: 0px;">Saint Bede</u></a>, who wrote his biography. It was also aided by the fact that Aidan preached in Irish and the king provided the translation. Saint Aidan took to this monastery 12 English boys to be raised there, and he was indefatigable in tending to the welfare of children and slaves, for the manumission of many of whom he paid from alms bestowed on him.</span></span></div>
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<span style="font-size: x-small;"><o:smarttagtype name="metricconverter" namespaceuri="urn:schemas-microsoft-com:office:smarttags" style="margin: 0px; padding: 0px;"></o:smarttagtype><span lang="EN-GB" style="font-family: Verdana; margin: 0px; padding: 0px;"><a href="http://www.thyateira.org.uk/images/stories/rotator/AidanAndChad.jpg" style="color: #333333; font-weight: bold; margin: 0px; padding: 0px; text-decoration: initial;" target="_blank"><img align="right" alt="Saints Aidan and Chad" border="0" height="149" src="http://www.thyateira.org.uk/images/stories/rotator/AidanAndChad.jpg" style="border: none; margin: 0px 0px 0px 5px; padding: 0px; position: relative;" title="Saints Aidan and Chad" width="110" /></a></span><span lang="EN-GB" style="font-family: Verdana; margin: 0px; padding: 0px;">The great king Saint Oswald assisted his bishop in every possible way until his death in battle against the pagan King Penda in <st1:metricconverter productid="642. A" style="margin: 0px; padding: 0px;" w:st="on">642. A</st1:metricconverter> beautiful story preserved by Saint Bede tells that Oswald was sitting at dinner one Easter day, Saint Aidan at his side, when he was told a great crowd of poor people were seeking alms at the gate. Taking a massive silver dish, he loaded it with meat from his own table and ordered it distributed amongst the poor, and ordered the silver dish to be broken in fragments, and those too distributed to them. Aidan, Bede says, took hold of the king's right hand, saying "Let this hand never decay!" His blessing was fulfilled. After Oswald's death his incorrupt right arm was preserved as a sacred relic.</span></span></div>
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<span style="font-size: x-small;"><o:smarttagtype name="PlaceType" namespaceuri="urn:schemas-microsoft-com:office:smarttags" style="margin: 0px; padding: 0px;"></o:smarttagtype><o:smarttagtype name="PlaceName" namespaceuri="urn:schemas-microsoft-com:office:smarttags" style="margin: 0px; padding: 0px;"></o:smarttagtype><o:smarttagtype name="place" namespaceuri="urn:schemas-microsoft-com:office:smarttags" style="margin: 0px; padding: 0px;"></o:smarttagtype><span lang="EN-GB" style="font-family: Verdana; margin: 0px; padding: 0px;"></span><span lang="EN-GB" style="font-family: Verdana; margin: 0px; padding: 0px;">Oswald's successor, <a href="http://www.thyateira.org.uk/index.php?option=com_content&task=view&id=436&Itemid=151" style="color: #333333; font-weight: bold; margin: 0px; padding: 0px; text-decoration: initial;"><u style="margin: 0px; padding: 0px;">Saint Oswin</u></a>, also supported Aidan's apostolate and when in 651, Oswin was murdered in Gilling, Aidan survived him only 11 days. He died at the royal <st1:place style="margin: 0px; padding: 0px;" w:st="on"><st1:placetype style="margin: 0px; padding: 0px;" w:st="on">castle</st1:placetype> of <st1:placename style="margin: 0px; padding: 0px;" w:st="on">Bamburgh</st1:placename></st1:place>, which he used as a missionary centre, leaning against a wall of the church where a tent had been erected to shelter him. He was first buried in the <st1:placetype style="margin: 0px; padding: 0px;" w:st="on">cemetery</st1:placetype> of <st1:placename style="margin: 0px; padding: 0px;" w:st="on">Lindisfarne</st1:placename>, but when the new <st1:place style="margin: 0px; padding: 0px;" w:st="on"><st1:placetype style="margin: 0px; padding: 0px;" w:st="on">church</st1:placetype> of <st1:placename style="margin: 0px; padding: 0px;" w:st="on">Saint Peter</st1:placename></st1:place>was finished, his body was translated into the sanctuary.</span></span></div>
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<span style="font-size: x-small;"><o:smarttagtype name="City" namespaceuri="urn:schemas-microsoft-com:office:smarttags" style="margin: 0px; padding: 0px;"></o:smarttagtype><o:smarttagtype name="place" namespaceuri="urn:schemas-microsoft-com:office:smarttags" style="margin: 0px; padding: 0px;"></o:smarttagtype><span lang="EN-GB" style="font-family: Verdana; margin: 0px; padding: 0px;">The monks of <st1:place style="margin: 0px; padding: 0px;" w:st="on">Lindisfarne</st1:place>, fleeing repeated Viking attacks, abandoned their holy island in 875, taking with them the relics of St. Oswald and St. Aidan packed into the coffin containing <a href="http://www.thyateira.org.uk/index.php?option=com_content&task=view&id=265&Itemid=151" style="color: #333333; font-weight: bold; margin: 0px; padding: 0px; text-decoration: initial;"><u style="margin: 0px; padding: 0px;">St. Cuthbert's</u></a> uncorrupted body. For over 100 years the monks wandered, settling here and there, and founding churches. In 995, fearing another attack from Danish raiders, the monks again fled with their precious relics. According to legend, when the monks approached the town of <st1:city style="margin: 0px; padding: 0px;" w:st="on"><st1:place style="margin: 0px; padding: 0px;" w:st="on">Durham</st1:place></st1:city> the coffin began to grow heavy and one of the monks had a dream in which Cuthbert said his body would finally rest at 'Dunholme'. None of the monks knew of such a place but, inquiring of local villagers, overheard two women speaking about a lost cow which was said to have strayed into 'the Dunholme'. Investigated by the monks, this turned out to be a wooded promontory in a loop above the River Wear, which is where <st1:city style="margin: 0px; padding: 0px;" w:st="on"><st1:place style="margin: 0px; padding: 0px;" w:st="on">Durham</st1:place></st1:city> cathedral now stands.</span></span></div>
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<span style="font-size: x-small;"><o:smarttagtype name="country-region" namespaceuri="urn:schemas-microsoft-com:office:smarttags" style="margin: 0px; padding: 0px;"></o:smarttagtype><o:smarttagtype name="City" namespaceuri="urn:schemas-microsoft-com:office:smarttags" style="margin: 0px; padding: 0px;"></o:smarttagtype><o:smarttagtype name="place" namespaceuri="urn:schemas-microsoft-com:office:smarttags" style="margin: 0px; padding: 0px;"></o:smarttagtype><span lang="EN-GB" style="font-family: Verdana; margin: 0px; padding: 0px;">The monks of <st1:city style="margin: 0px; padding: 0px;" w:st="on">Glastonbury</st1:city> claimed that they held the bones of St. Aidan of<st1:place style="margin: 0px; padding: 0px;" w:st="on">Lindisfarne</st1:place> (in Northumberland) as early as the 11th century. We know that this was not his whole body, as it was accepted that half of it lay at Iona in <st1:country-region style="margin: 0px; padding: 0px;" w:st="on"><st1:place style="margin: 0px; padding: 0px;" w:st="on">Scotland</st1:place></st1:country-region>, and some relics were also claimed by Durham Cathedral. As only a partial saint and the earliest recorded, it seems likely that Aidan may have been the only Northern relic brought south to <st1:city style="margin: 0px; padding: 0px;" w:st="on"><st1:place style="margin: 0px; padding: 0px;" w:st="on">Glastonbury</st1:place></st1:city> by Tyccea, though not apparently because of the Viking threat.</span></span></div>
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<span lang="EN-GB" style="font-family: Verdana; margin: 0px; padding: 0px;"><span style="font-size: x-small;"><a href="http://www.thyateira.org.uk/images/stories/rotator/AidanOfLindisfarne.jpg" style="color: #333333; font-weight: bold; margin: 0px; padding: 0px; text-decoration: initial;" target="_blank"><img align="left" alt="Saint Aidan" border="0" height="149" src="http://www.thyateira.org.uk/images/stories/rotator/AidanOfLindisfarne.jpg" style="border: none; margin: 0px 5px 0px 0px; padding: 0px; position: relative;" title="Saint Aidan" width="110" /></a>Saint Bede highly praises the Irish Aidan who did so much to bring the Gospel to his Anglo-Saxon brothers. "He neither sought nor loved anything of this world, but delighted in distributing immediately to the poor whatever was given him by kings or rich men of the world. He traversed both town and country on foot, never on horseback, unless compelled by some urgent necessity. Wherever on his way he saw any, either rich or poor, he invited them, if pagans, to embrace the mystery of the faith; or if they were believers, he sought to strengthen them in their faith and stir them up by words and actions to alms and good works."</span></span></div>
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<span style="font-size: x-small;"><o:smarttagtype name="country-region" namespaceuri="urn:schemas-microsoft-com:office:smarttags" style="margin: 0px; padding: 0px;"></o:smarttagtype><o:smarttagtype name="place" namespaceuri="urn:schemas-microsoft-com:office:smarttags" style="margin: 0px; padding: 0px;"></o:smarttagtype><span lang="EN-GB" style="font-family: Verdana; margin: 0px; padding: 0px;">He wrote that Saint Aidan "was a man of remarkable gentleness, goodness, and moderation, zealous for God; but not fully according to knowledge... "By which Bede means that he followed and taught the liturgical and disciplinary customs of the Celtic Christians, which differed from those of Continental Christianity. Montague notes that one effort of Anglo-Saxon education being conducted by Irish monks was that English writing was distinguished by its Irish orthography. Aidan brought to <st1:country-region style="margin: 0px; padding: 0px;" w:st="on"><st1:place style="margin: 0px; padding: 0px;" w:st="on">Ireland</st1:place></st1:country-region> the custom of Wednesday and Friday fasts [see the Didache].</span></span></div>
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<span style="font-size: x-small;"><span lang="EN-GB" style="font-family: Verdana; margin: 0px; padding: 0px;"><br style="margin: 0px; padding: 0px;" /></span><o:smarttagtype name="City" namespaceuri="urn:schemas-microsoft-com:office:smarttags" style="margin: 0px; padding: 0px;"></o:smarttagtype><o:smarttagtype name="place" namespaceuri="urn:schemas-microsoft-com:office:smarttags" style="margin: 0px; padding: 0px;"></o:smarttagtype><span lang="EN-GB" style="font-family: Verdana; margin: 0px; padding: 0px;">In art, Saint Aidan is portrayed as a bishop with the monastery of <st1:place style="margin: 0px; padding: 0px;" w:st="on">Lindisfarne</st1:place> in his hand and a stag at his feet (because of the legend that his prayer rendered invisible a deer pursued by hunters). He might also be portrayed (1) holding a light torch; (2) giving a horse to a poor man; (3) calming a storm; or (4) extinguishing a fire by his prayers, He is especially venerated at <st1:city style="margin: 0px; padding: 0px;" w:st="on">Glastonbury</st1:city>, Lindisfarne, and<st1:city style="margin: 0px; padding: 0px;" w:st="on"><st1:place style="margin: 0px; padding: 0px;" w:st="on">Whitby</st1:place></st1:city>.</span></span></div>
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Anglo-Saxon & Celtic Orthodoxy is about the Orthodoxy of The British Isles, Low Countries and parts of France, Scandinavia in the first millennium.http://www.blogger.com/profile/09923720977596995392noreply@blogger.com0tag:blogger.com,1999:blog-4867017149305555534.post-52995863678775944752013-03-27T01:36:00.002+02:002013-03-27T01:36:38.928+02:00King of Northumbria and Martyr. Born, probably, 605; died 5 Aug., 642.<div dir="ltr" style="text-align: left;" trbidi="on">
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjeZOh9pBmkH_z7SpeibO0VbbiYjdfEeYFsuO5ARUljIQXmHKI03xoLbRhtMk0lwDcUGcBcEyWYq0gKpE-faAVfDePLrYQKO0WN8Ru3aZ4kDDZNDquUZER4IwSwyKT5kJGIGv0Spcq0678M/s1600/Oswald_Durham_Cathedral.jpg" imageanchor="1" style="color: #06748c; text-decoration: none;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjeZOh9pBmkH_z7SpeibO0VbbiYjdfEeYFsuO5ARUljIQXmHKI03xoLbRhtMk0lwDcUGcBcEyWYq0gKpE-faAVfDePLrYQKO0WN8Ru3aZ4kDDZNDquUZER4IwSwyKT5kJGIGv0Spcq0678M/s320/Oswald_Durham_Cathedral.jpg" style="border: none; position: relative;" /></a> The second of seven brothers, sons of Ethelfrid, who was grandson of Ida, founder of the Kingdom of Northumbria in 547. Oswald's mother was Acha, daughter of Ella or Alla, who, after Ida's death, had seized Deira and thus separated it from the Northern Bernicia... The years of Oswald's youth were spent at home, as long as his father reigned, but when, in 617, Ethelfrid was slain in battle by Redwald, King of the East Angles, Oswald with his brothers fled for protection from Edwin, their uncle, Acha's brother, to the land of the Scots and were cared for at Columba's Monastery at Hii, or Iona. There they remained until Edwin's death in the battle of Heathfield (633). Eanfrid, his elder brother, then returned to accept the Kingdom of Deira, whilst Osric, cousin of Edwin, received Bernicia. The kingdom was thus again divided and both parts relapsed into paganism. In the following year Osric was slain in battle, and Eanfrid treacherously murdered by the British king, Cadwalla. Oswald thereupon came down from the North, and in 635 a small but resolute band gathered round him near the Roman Wall at a spot seven miles north of Hexham, afterwards known as Hevenfelt, or Heaven's Field. Here, encouraged by a vision and promise of victory from St. Columba, who shrouded with his mantle all his camp, Oswald set up a cross of wood as his standard -- the first Christian symbol ever raised in Bernicia -- and gave battle to the Britons, who were led, probably, by Cadwalla. The Britons were completely routed, and thenceforth could only act on the defensive. Oswald was thoroughly grounded in the principles of the Christian religion, and, though but twelve nobles with whom he returned from exile were Christians, far from abandoning his faith, his first care was to spread it among the Bernicians, thus confirming the political union effected by Edwin with a religious union unknown before. Edwin, it is true, had himself received the Faith in 627, through the influence of his wife Ethelburga, sister of the Kentish King, who had brought St. Paulinus to the North, but his example was followed only by the people of Deira. Oswald, brought up in Columba's monastery at Iona, naturally looked the North for missionaries. The first preacher who set forth soon returned, having found the Northumbrian people too barbarous and stubborn. Then Aidan was sent, "a man of singular meekness, piety and moderation", who established his episcopal see at Lindisfarne, in 635. Oswald's zealous co-operation with the monk-bishop soon filled the land with churches and monasteries, and the church at York, begun by Edwin, was completed. Moreover, his wonderful humility in the midst of success, his charity, and his piety soon had their effect in turning his subjects from Woden to Christ. We are told that the king in his Court acted as the interpreter of the Irish missionaries who knew not the language of his thanes. It was Oswald's work to add to the warlike glory of his father Ethelfrid and the wise administration of his uncle Edwin the moral power of Christianity, and to build up a great kingdom. Edwin had gathered the whole English race into one political body and was overlord of every English kingdom save that of Kent. The Venerable Bede (III, 6) says that Oswald had a greater dominion than any of his ancestors, and that "he brought under his sway all the nations and provinces of Britain, which are divided into four languages, namely the Britons, the Picts, the Scots, and the English". He had great power in the North-West, as far south as Chester and Lancashire, and was probably owned as overlord by the Welsh Kingdom of Strath Clyde, as well as by the Picts and Scots of Dalriada. In the East he was supreme in Lindsey, and the words of Bede seem to imply that he was overlord of Mercia, which was still ruled by Penda; but this could have been scarcely more than nominal. The West Saxons in the South, influenced by the fear of Penda, readily acknowledged Oswald, their allegiance being strengthened, in 635, by the conversion of King Cynegils, of Wessex, at whose baptism Oswald stood sponsor, and whose daughter he married. Both sovereigns then established Bishop Birinus at Dorchester. This vast supremacy, extending from north to south, and broken only by Penda's kingdom in Mid-Britain and that of the East Angles, led Adamnan of Hii to call Oswald "The Emperor of the whole of Britain". Christianity seemed to be forming a network round the pagan Penda of Mercia. The kingdom of the East Angles, which was still Christian, but acknowledged Penda as overlord, was necessary to Oswald to maintain the connection between his dominions in the north and the south. War was therefore inevitable. At the battle of Maserfeld, said to be seven miles from Shrewsbury, "on the border of Wales, near Offa's dyke", Oswald was slain on 5 Aug., 642, and thus perished "the most powerful and most Christian King" in the eighth year of his reign and in the flower of his age. His last words were for the spiritual welfare of his soldiers, whence the proverb: "God have mercy on their souls, as said Oswald when he fell." His body was mutilated by Penda, and his limbs set up on stakes, where they remained a full year, until they were taken away by Oswy and given to the monks at Bardney in Lindsey. In the tenth century some of the bones were carried off by Ethelred and Ethelfleda of Mercia to St. Peter's, Gloucester. His head was taken from the battlefield to the church of St. Peter in the royal fortress at Bamborough, and was afterwards translated to Lindisfarne, where, for fear of the Danes, it was placed in 875 in the coffin of St. Cuthbert, which found its resting place at Durham in 998. It was in the coffin at the translation of St. Cuthbert in 1104, and was thought to be there when the tomb was opened in 1828. His arm and hand (or hands) were taken to Bamborough and perhaps afterwards removed to Peterborough, and were still incorrupt in the time of Symeon of Durham, early in the twelfth century. Reginald gives an account of his personal appearance: arms of great length and power, eyes bright blue, hair yellow, face long and beard thin, and his small lips wearing a kindly smile. Oswald laboured to bring order and law to his kingdom. He won great reverence for his kingly virtues as well as his virtually monastic life of prayer and devotion. He was famous for his care for the poor. A beautiful story preserved by Saint Bede tells that Oswald was sitting at dinner one Easter day, Saint Aidan at his side, when he was told a great crowd of poor people were seeking alms at the gate. Taking a massive silver dish, he loaded it with meat from his own table and ordered it distributed amongst the poor, and ordered the silver dish to be broken in fragments, and those too distributed to them. Aidan, Bede says, took hold of the king's right hand, saying "Let this hand never decay!" His blessing was fulfilled. After Oswald's death his incorrupt right arm was preserved as a sacred relic.</div>
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Anglo-Saxon & Celtic Orthodoxy is about the Orthodoxy of The British Isles, Low Countries and parts of France, Scandinavia in the first millennium.http://www.blogger.com/profile/09923720977596995392noreply@blogger.com0tag:blogger.com,1999:blog-4867017149305555534.post-72734629468624961382013-01-14T23:04:00.001+02:002013-01-14T23:04:59.004+02:00Christianity A History "Dark Ages"Theologian Robert Beckford 's personal view of the dark ages in which he explores how warring pagan tribes became one nation under a single religion - Christianity and asks if this is the most misunderstood and underrated moment in Britain's history.
In this extraordinary story, which begins with the fall of the Roman Empire 400 years after the birth of Jesus, we chart the precarious survival of Christianity in the Celtic West and Ireland following a struggle for souls between three different religious traditions: the warrior pagan religion of the Anglo-Saxons, Celtic Christianity and a resurgent Roman Christianity, which arrived with St Augustine in 597.
With the aid of noted experts in the field, Robert reveals how these conflicts were resolved and why Christianity was a vital element in the eighth century creation of an alternative identity for the English peoples. This was a spectacular cultural achievement with a revolutionary agenda, which became, in the Kingdom of King Alfred, the basis of the nation we live in today.
Christianity A History "Dark Ages" 1/4
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Christianity A History "Dark Ages" 2/4
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Christianity A History "Dark Ages" 3/4
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Christianity A History "Dark Ages" 4/4
<object width="640" height="360"><param name="movie" value="http://www.youtube-nocookie.com/v/kmL6Ejsgj4Q?hl=el_GR&version=3"></param><param name="allowFullScreen" value="true"></param><param name="allowscriptaccess" value="always"></param><embed src="http://www.youtube-nocookie.com/v/kmL6Ejsgj4Q?hl=el_GR&version=3" type="application/x-shockwave-flash" width="640" height="360" allowscriptaccess="always" allowfullscreen="true"></embed></object>Anglo-Saxon & Celtic Orthodoxy is about the Orthodoxy of The British Isles, Low Countries and parts of France, Scandinavia in the first millennium.http://www.blogger.com/profile/09923720977596995392noreply@blogger.com1tag:blogger.com,1999:blog-4867017149305555534.post-47554704422469966662013-01-14T22:54:00.003+02:002013-01-14T22:54:53.910+02:00Britain after Rome, by Robin FlemingRobin Fleming's latest book. Britain after Rome, is the latest addition to The Penguin History of Britain series. Focusing mainly on England from the end of the Roman era to the Norman Conquest, Britain after Rome is best described as a people's history of the Anglo-Saxon world. Instead of describing the reigns of kings and the politics of the time, Fleming writes about the changes in society and how people lived during the early Middle Ages.
The author dives into the vast archaeological evidence that has been accumulating all over the British Isles. The material sources which are being uncovered have allowed historians like Fleming to re-write much of what we know about the Anglo-Saxon world. What can be learned from medieval cemeteries or long-hidden ruins is truly amazing, and this book really succeeds in showing us a new view of how people lived and died over this period.
Some general themes emerge throughout this book, starting with the establishment and growth of Christianity in Britain, including the important role played by missionaries and monasteries. Another is how the island found itself almost totally without urban areas by the year 600, but in the centuries afterward towns began to emerge, with places like Ipswich and London getting plenty of coverage. The economic development of early medieval Britain is shown throughout the book, with Fleming telling us about how farming and trade improved as the years passed.
We learn a lot about the daily lives of these people, including what they ate, what they wore and what goods they wanted to take with them into the afterlife. Towards the end of the book, Fleming is able to write about the lives and deaths of three otherwise unknown women, based on what was found at their burial locations -- this was very touching and well-written, as is most of this book.
A couple of drawbacks to note -- as a medieval military historian I would like to note there is not much about warfare and the effects of warfare. Secondly, while the Staffordshire Hoard gets a prominent picture on the cover, the book only has a couple of brief mentions related to the discovery. These are minor issues, and on the whole Britain after Rome is a book that should be on the shelf of anyone
interested in Anglo-Saxon history.
<object width="640" height="360"><param name="movie" value="http://www.youtube-nocookie.com/v/tBKzPx0jcDw?hl=el_GR&version=3"></param><param name="allowFullScreen" value="true"></param><param name="allowscriptaccess" value="always"></param><embed src="http://www.youtube-nocookie.com/v/tBKzPx0jcDw?hl=el_GR&version=3" type="application/x-shockwave-flash" width="640" height="360" allowscriptaccess="always" allowfullscreen="true"></embed></object>Anglo-Saxon & Celtic Orthodoxy is about the Orthodoxy of The British Isles, Low Countries and parts of France, Scandinavia in the first millennium.http://www.blogger.com/profile/09923720977596995392noreply@blogger.com0tag:blogger.com,1999:blog-4867017149305555534.post-47539015349661414102013-01-14T22:46:00.000+02:002013-01-14T22:49:15.969+02:00Royal Anglo Saxon findsSome of the rarest Anglo-Saxon finds, that date back to the 7th Century, will open in an exhibition on the 28th May 2011. Some pieces from an Anglo-Saxon princess, beads and other objects including a reconstruction of the Royal bed burial will form part of the exhibition. The story of how this came to be is as interesting as some of the pieces in it. Due to an ordinary farm in Loftus holding some extraordinary secrets.
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<embed src="http://www.youtube-nocookie.com/v/7gTI3rlJdSs?hl=el_GR&version=3" type="application/x-shockwave-flash" width="480" height="360" allowscriptaccess="always" allowfullscreen="true"></embed></object></div>Anglo-Saxon & Celtic Orthodoxy is about the Orthodoxy of The British Isles, Low Countries and parts of France, Scandinavia in the first millennium.http://www.blogger.com/profile/09923720977596995392noreply@blogger.com0tag:blogger.com,1999:blog-4867017149305555534.post-85904633316227402752013-01-13T11:34:00.001+02:002013-01-13T11:34:10.079+02:00Willibrord, Archbishop of Utrecht, Missionary of Frisia, 739<div dir="ltr" style="text-align: left;" trbidi="on">
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<strong>About The Commemoration</strong></div>
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We know about Willibrord’s life and missionary labors through a notice in the Venerable Bede’s Ecclesiastical History and a biography by his younger kinsman, Alcuin. He was born in Northumbria about 658, and from the age of seven was brought up and educated at Bishop Wilfrid’s monastery at Ripon. For twelve years, 678-690, he studied in Ireland, where he acquired his thirst for missionary work.</div>
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In 690, with twelve companions, he set out for Frisia (the Netherlands), a pagan area that was increasingly coming under the domination of the Christian Franks. There Bishop Wilfrid and a few other Englishmen had made short missionary visits, but with little success. With the aid of the Frankish rulers, Willibrord established his base at Utrecht, and in 695 Pope Sergius ordained him a bishop and gave him the name Clement.</div>
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In 698 he founded the monastery of Echternach, near Trier. His work was frequently disturbed by the conflict of the pagan Frisians with the Franks, and for a time he left the area to work among the Danes. For three years, 719-722, he was assisted by Boniface, who at a later time came back to Frisia to strengthen the mission. In a very real sense, Willibrord prepared the way for Boniface’s more successful achievements by his relations with the Franksish rulers and he papacy, who thus became joint sponsors of missionary work. He died at Echternach, November 7, 739.</div>
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<strong>Collects</strong></div>
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I. O Lord our God, who dost call whom thou willest and send them where thou choosest: We thank thee for sending thy servant Willibrord to be an apostle to the Low Countries, to turn them from the worship of idols to serve thee, the living God; and we entreat thee to preserve us from the temptation to exchange the perfect freedom of thy service for servitude to false gods and to idols of our own devising; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever. <em>Amen</em>.</div>
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II. O Lord our God, you call whom you will and send them where you choose: We thank you for sending your servant Willibrord to be an apostle to the Low Countries, to turn them from the worship of idols to serve you, the living God; and we entreat you to preserve us from the temptation to exchange the perfect freedom of your service for servitude to false gods and to idols of our own devising; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. <em>Amen</em>.</div>
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<strong>Psalm</strong> 115:9-15</div>
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<strong>Lessons</strong></div>
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Isaiah 55:1-5</div>
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Acts 1:1-9</div>
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Luke 10:1-9</div>
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<span style="background-color: white; color: #900028; font-family: 'OFL Sorts Mill Goudy TT', serif; font-size: 32px; line-height: 1.03em;">Medieval Sourcebook: </span><br />
<span class="H_Title" style="background-color: white; color: #900028; font-family: 'OFL Sorts Mill Goudy TT', serif; font-size: 32px; line-height: 1.03em;">Alucin (735-804):<br />The Life of Willibrord, c.796</span><span style="background-color: white;"></span><br />
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The earliest Life of Willibrord, written, as Theofrid, Abbot of Echternach (10831100), tells us, by an unlearned Scot (i.e. an Irishman) in a rough and unpolished style, has disappeared, though its contents may be reconstructed from the biography composed by Alcuin, who probably used it as his source.</div>
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Alcuin, the author of the present Life, was born in York in 735 and became the master of the school there in 778. Four years later he was appointed head of Charlemagne's school at AixlaChapelle [Aachen] and became a leading member of that select circle who supported the emperor in his efforts to reeducate Europe. In 796 he was removed to Tours and died in 804.</div>
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His Life of Willibrord was written at the request of Beornrade, Abbot of Echternach and Archbishop of Sens. As a relative of Willibrord and legal possessor of the Monastery of St. Andrew, founded by Willibrord s father, Wilgils, on a headland overlooking the mouth of the Humber, Alcuin must have undertaken the work as a kind of tribute to his family conneciions. It is not a particularly impressive piece of writing, sometimes ungr~nmatical and at all times turgid and rhetorical, but as it was meant to be read at public worship its lack of historical detail and its insistence on Willibrord's miracles may perhaps be excused. He wrote another version in hexameter verse for students at the monastic schools, without, however, adding anything to the material offered here.</div>
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Theofrid, mentioned above, also wrote a prose and metrical Life of Willibrord, basing it on Alcuin's material with additions from Bede, the lives of other saints and the Echternach charters. A third Life, written by a presbyter called Echebert, repeats Alcuin's Life, with certain modifications at the beginning and the end.</div>
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Sources: The Life of Willibrord, written by Alcuin, was first published by Surius in his collection <i>De Probatis Sanctorum Histords </i>(Cologne, 1575), Vol. Vi, pp. 127-37. The critical edition was prepared by W. Wattenbach, <i>Monumenta Alcuiniana, </i>in the series <i>Bibliotheca Rerum Germanicarum, </i>edited by Ph. Jaff6. It appeared in Berlin in 1873 as the sixth volume of the collection (pp. 39-61), but was superseded by W. Levison's text in <i>Scriptores Rerum Merovingimcarum, </i>vii, pp. 81-141. An English translation was made by A. Grieve, <i>Willibrord, Missionary in the Netherlands </i>(London, 1923), in the collection <i>Lives of Early and Medieval Missionaries, </i>published by the S.P.C.K.</div>
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THE LIFE OF ST. WILLIBRORD<br />BY ALCUIN</div>
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Preface</div>
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[Omitted by Talbot. For translation, see Thomas F.X. Noble and Thomas Head, <i>Soldiers of Christ: Saint and Saints' Lives from Late Antiquity and the Early Middle Ages</i>, (University Park, PA: Pennsylvania State University Press, 1995), 191-2].</div>
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I</div>
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[3] There was in the island of Britain, in the province of Northurnbria, a certain householder of Saxon descent, whose name was Wilgils, living a devout Christian life together with his wife and family. This fact was later borne out by miraculous events, for after he had given up his worldly career he devoted himself to the monastic life. Not long aftenwards, as his zeal for the spiritual life increased, he entered with even more intense fenour on the austere life of a solitary, dwelling in the headlands that are bounded by the North Sea and the river Humber. In a little chapel there, dedicated to St. Andrew, the Apostle of Christ, he sened God for many years in fasting, prayer and watching, with the result that he became celebrated for his miracles, and his name was in everyone's mouth. People flocked to him in great numbers, and when they did so he never failed to instruct them with sound advice and the Word of God .</div>
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He was held in such high esteem by the king and the nobles of that nation that they made over to him, in perpetual gift, a number of small landed properties that lie near those headlands for the purpose of building there a church to God. In this church the reverend father gathered together a rather small but devout company of those who wished to sene God, and there also, after the many trials of his spiritual labours, going to his reward, his body lies at rest. His successors, who still follow the example of his holiness, are in possession of this church to the present day. It is I, the least of these in merit and the last in time, who am now in charge of thisslittle chapel, which has come to me by lawful succession, and I am writing this account of Willibrord, the holiest of fathers and the wisest of teachers, at the request of you, Bishop Beornrade,[l] who, by the grace of God, have succeeded him in [4] the episcopate, in the line of family tradition and in the care of those sanctuaries, which, as we know, he built for the glory of God.</div>
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1 Beornrade, abbot of Willibrord's monastery at Echternach and later Archbishop of Sens.</div>
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2</div>
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Now, in order to relate more fully the facts concerning Willibrord's birth, and recall the signs which show that even whilst he was in his mother's womb he was chosen by God, I shall return to the point where I began. Just as the most holy forerurlner of our Lord Jesus Christ, blessed John the Baptist, was sanctified in his mother's womb and preceded Chtist, as the morning star precedes the sun and, as the Gospel tells us, was born of devout parents in order to bring salvation to many, so likewise Willibrord, begotten for the salvation of many, was born of devout parents.[1] Wilgils, the venerable man of whom we have already spoken, entered upon the state of matrimony for the sole purpose of bringing into the world a child who should benefit many peoples. Thus it was that his wife, mother of holy Willibrord, beheld, at dead of night whilst she slept, a heavenly vision. It seemed to her as if she saw in the sky the new moon, which, as she watched, slowly increased until it reached the size of the full moon. Whilst she was gazing intently upon it, it fell swiftly into her mouth, and when she had swallowed it her bosom was suffused with light. Filled with fear, she awoke at once and went to recount the dream to a holy priest, who asked her whether during the night on which the vision came to her she had known her husband in the customaty way. When she assented, he replied as follows: " The moon which you saw changing from small to great is the son whom you conceived on that night. He will disperse the murky darkness of error with the light of truth, and wherever he goes he will carry with him a heavenly splendour and display the full moon of his perfection. By the brightness of his fame and the beauty of his life he will attract to himself the eyes of multitudes." This interpretation of the dream was borne out by the actual course of events.</div>
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[1] Willibrord was born, probably, 6 November 658.</div>
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3</div>
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When her time was come the woman bore a son, and at his baptism his father gave him the name of Willibrord. As soon as [5] the child had reached the age of reason[l] his father gave him to the church at Ripon to be instructed by the brethten there in religious pursuits and sacred leatning, so that living in a place where he could see nothing but what was vittuous and hear nothing but what was holy his tender age should be strengthened by sound ttaining and discipline. From his earliest years divine grace enabled him to grow in intelligence and in sttength of chatacter, at least as far as was possible at such an age, so that it seemed as if in our day there had been born another Samuel, of whom it was said: " The boy grew up and advanced in favour both with God and with men."</div>
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[1] This is probably the correct interpretation ot the phrase "when he was weaned ". The abbot at this time was most probably St. Wilfrid, the leader of the Roman party which triumphed at the Synod of Whitby, A.D. 664. Willibrord must have served under Wilfrid until 669 when Wilfrid left to take possession of the see of York.</div>
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Hence, in the monastery of Ripon, the youth who was to prove a blessing to many received the clerical tonsute [2] and made his profession as a monk, and, attained along with the other youths of that holy and sacred monastery, he was inferior to none in fervour, humility and zeal for study. In fact this highly gifted boy made such progress as the days went by that the development of his intelligence and character so outstripped his tender years that his small and delicate frame harboured the wisdom of ripe old age.</div>
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[2] He received the tonsure and made his monastic profession about the age of fifteen; cf. the letter of St. Boniface, Tangl, No. 26.</div>
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4</div>
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When this youth, as highly endowed with sacred learning as he was with selfcontrol and integrity, reached the twentieth year of his age he felt an urge to pursue a more rigorous mode of life and was stirred with a desire to travel abroad. And because he had heard that schools and learning flourished in Ireland,[3] he was encoutaged further by what he was told of the manner of life adopted there by certain holy men, particularly by the blessed [6] bishop Ecgbert,[1] to whom was given the title of Saint, and by Wichtberct,[2] the venerable servant and priest of God, both of whom, for love of Christ, forsook home, fatherland and family and retired to Ireland, where, cut off from the world though close to God, they lived as solitaries enjoying the blessings of heavenly contemplation. The blessed youth wished to imitate the godly life of these men and, after obtaining the consent of his abbot and brethren, hastened quickly across the sea to join the intimate circle of the said fathers, so that by contact with them he might atain the same degree of holiness and possess the same virtues, much as a bee sucks honey from the fiowers and stores it up in its honeycomb. There among these masters, eminent both for sanctity and sacred learning, he who was one day to preach to many peoples was trained for twelve years, until he reached the mature age of manhood and the full age of Christ.</div>
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[3] Though the renown of the Irish schools was well deserved, it does not reflect adversely on the lack of English educational centres. St. Aldhelm of Sherborne complained at the time about students going there and asked: Were there not schools good enough in England? The real reason for going abroad seems to have been the expulsion of St. Wilfrid from the see of York in 678, which led to the voluntary exile of many monks who were in sympathy with him.</div>
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[1] Ecgbert was Abbot of Rathmelsigi, probably Mellifont in Co. Louth. In 664 he had gone into voluntary exile after the Synod of Whitby, but returned to Iona m 7I6. He died in 729 at the age of ninety. He had long wanted to evangelize the Saxon peoples on the Continent, but was prevented from doing so</div>
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[2] Wichtberct was a companion of Ecgbert and had spent many years in Ireland. He went on a rnission to Frisia, but, having preached for two years wlthout success, returned to Ireland.</div>
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5</div>
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Accordingly, in the thirtythird year of his age the fervour of his faith had reached such an intensity that he considered it of little value to labour at his own sanctification unless he could preach the Gospel to others and bring some benefit to them. He had heard that in the northern regions of the world the harvest was great but the labourers few. Thus it was that, in fulfilment of the dream which his mother stated she had seen, Willibrord, fully aware of his own purpose but ignorant as yet of divine preordination, decided to sail for those parts and, if God so willed, to bring the light of the Gospel message to those people who through unbelief had not been stirred by its warmth. So he embarked on a ship, taking with him eleven others who shared his enthusiasm for the faith. Some of these afterwards gained the martyr's crown through their constancy in preaching the Gospel, others were later to become bishops and, after their labours in the holy work of preaching, have since gone to their rest in peace.</div>
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[7] So the man of God, accompanied by his brethren, as we have already said, set sail, and after a successful crossing they moored their ships at the mouth of the Rhine. Then, after they had taken some refreshment, they set out for the Castle of Utrecht, which lies on the bank of the river, where some years afterwards, when by divine favour the faith had increased, Willibrord placed the seat of his bishopric.[l] But as the Frisian people, among whom the fort was situated, and Radbod, their king,[2] still defiled themselves by pagan practices, the man of God thought it wiser to set out for Francia and visit Pippin,[3] the king of that country, a man of immense energy, successful in war and of high moral character. The duke received him with every mark of respect; and as he was unwilling that he and his people should lose the services of so erninent a scholar, he made over to him certain localities within the boundaries of his own realm, where he could uproot idolatrous practices, teach the newly converted people and so fulfil the command of the prophet: " Drive a new furrow and sow no longer among the briars." [Jer 4:3]</div>
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[1] Willibrord's church was built from the rums of the old Roman camp at Fectio (Vecht).</div>
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[2] From the beginning of his reign in 697 Radbod had been antagonistic to anything that savoured of Frankish domination and had ruthlessly destroyed churches and other buildings erected by the Franks.</div>
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[3] Pippin II, mayor of the palace of Clovis II. He it was who gave the church at Antwerp, previously the scene of the labours of St. Amand and St. Eloi, to the rnissionaries for their shelter and support.</div>
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6</div>
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After the man of God had systematically visited several localities and carried out the task of evangelization, and when the seed of life watered by the dews of heavenly grace had, through his preaching, borne abundant fruit in many hearts, the aforesaid King of the Franks, highly pleased at Willibrord's burning zeal and the extraordinary growth of the Christian faith, and having in view the still greater propagation of religion, thought it wise to send him to Rome in order that he might be consecrated bishop by Pope Sergius,[4] one of the holiest men of that time. Thus, after receiving the apostolic blessing and mandate and being filled with greater confidence as the Pope's emissary, he would return to Preach the Gospel with even greater vigour, according to the [8] words of the Apostle: " How shall they preach unless they sent?" [Rom 10:15]</div>
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[4] Pope Sergius I, 687701. Alcuin only mentions one journey to Rome, but there were two.</div>
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But when the king tried to persuade the man of God to do this he was met by a refusal. Willibrord said that he was not worthy to wield such great authority, and, after enumerating the qualities which St. Paul mentioned to Timothy, his spiritual son, as being essential for a bishop, asserted that he fell far short of such virtues On his side, the king solemnly urged what the man of God had already humbly declined. At length, moved by the unanimous agreement of his companions, and, what is of more importance, constrained by the divine will, Willibrord acquiesced, anxious to submit to the counsel of many rather than obstinately to follow his own will. Accordingly he set out for Rome with a distingtushed company, bearing gifts appropriate to the dignity of the Pope.</div>
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7</div>
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Four days before Willibrord arrived in Rome the Apostolic Father had a dream in which he was advised by an angel to receive him with the highest honours, because he had been dhosen by God to bring the light of the Gospel to many souls: his purpose in coming to Rome was to receive the digruty of the episcopate, and nothing that he asked for was to be refused. The Apostolic Father, forewarned by this admonition, received him with great joy and showed him every courtesy. And as he discerned in him ardent faith, religious devotion and profound wisdom, he appointed a day suitable for his consecration, when all the people would be assembled together. Then he invited venerable priests to take part in the ceremony, and, in accordance with apostolic tradition and with great solemnity, he publicly consecrated him archbishop in the church of blessed Peter, Prince of the Apostles.[l] At the same time, he called him Clement and invested him with episcopal robes, conferring upon him the sacred pallium as a sign of his office, like Aaron with the ephod. Moreover, whatever he desired or asked for in the way of relics of saints[2] or liturgical vessels the Pope gave him without hesitation, and so, fortified with the [9] apostolic blessing and loaded with gifts, he was sent back, duly instructed, to his work of preaching the Gospel.</div>
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[1] Alcuin has made a mistake. The church meant is St. Cecilia in Trastevere. The day of consecration was 22 November 695</div>
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[2] Several churches still preserve the relics brought back from Rome by Willibrord, e.g. Emmerich and Treves.</div>
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8</div>
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Having received the blessing of the Holy See, the devoted preacher of God's Word returned with inveased confidence to the King of the Franks. The king welcomed him with every mark of esteem and then despatched him, armed with his authority to preach the Gospel, more especially in the northern parts of his dominions, where, owing to the scarcity of teachers and the obduracy of the inhabitants, the light of faith shone less brightly. The more clearly the man of God saw the need of overcoming the ignorance and arresting the spiritual famine in these districts, the more vigorously he preached the Word of God. How great was the success which, through the help of divine grace, attended his labours is attested even in these days by the people whom in the cities, villages, and fortified towns he brought to a knowledge of the truth and the worship of almighty God by his holy admonitions. Other evidence is to be found in the churches which he built in each place and in the communities of monks and nuns whom he gathered together in various localities.</div>
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9</div>
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The man of God tried also to propagate the Gospel teaching outside the boundaries of the Frankish kingdom. He had the boldness to present himself at the court of Radbod, at that time King of the Frisians and like his subjects, a pagan. Wherever he travelled he proclaimed the Word of God without fear; but though the Frisian king received the man of God in a kind and humble spirit, his heart was hardened against the Word of Life. So when the man of God saw that his efforts were of no avail he turned his missionary course towards the fierce tribes of the Danes. At that time, so we are told, the Danish ruler was Ongendus,[l] a man more savage than any wild beast and harder than stone, who nevertheless, through divine intervention, received tbe herald of truth with every mark of honour. But when the latter found that the people were steeped in evil practices, abandoned to idolatry and indifferent to any hope of a better life, he chose thirty boys from among them and hastily returned with them to the chosen people of the Franks. On the journey he instructed the youths in the [10] faith and baptized them, so that if they perished from the long sea voyage or through the ambushes of the savage dwellers of those parts he should suffer no loss in their regard. In this way he desired to anticipate the aaft of the devil and to strengthen these redeemed souls by the sacraments of the Lord.</div>
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[l] Ongendus has been identified with Ongentheow of Beowulf.</div>
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10</div>
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Now whilst this energetic preacher of the Word was pursuing his iourney he came to a certain island on the boundary between the Frisians and the Danes, which the people of those parts call Fositeland,[l] after a god named Fosite, whom they worship and whose temples stood there. This place was held by the pagans in such great awe that none of the natives would venture to meddle with any of the cattle that fed there nor with anything else, nor dare they draw water from the spring that bubbled up there except in complete silence. On this island the man of God was driven ashore by a storm and waited for some days until the gale died down and fair weather made it possible to set sail again. He set little store by the superstitious sacredness ascribed to the spot, or by the savage cruelty of the king, who was accustomed to condemn nolators of the sacred objects to the most cruel death. Willibrord baptized three persons in the fountain in the name of the Blessed Trinity and gave orders that some of the cattle should be slaughtered as food for his company. When the pagans saw this they expected that the strangers would become mad or be struck with sudden death. Noticing, however, that they suffered no harm, the pagans, terrorstricken and astounded, reported to the king what they had witnessed.</div>
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[1] Fositeland or Heligoland.</div>
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11</div>
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The king was roused to intense fury and had a mind to avenge on the priest of the living God the insults which had been offered to his deities. For three whole days he cast lots three times every day to find out who should die; but as the true God protected his own servants, the lots of death never fell upon Willibrord nor upon any of his company, except in the case of one of the party, who thus won the martyr's crown. The holy man was then summoned before the king and severely upbraided for having violated the king's sanctuary and offered insult to his god. With unruffled calmness the preacher of the Gospel replied: "The object [11] of your worship, O King, is not a god but a devil, and he holds you ensnared in rank falsehood in order that he may deliver your soul to eternal flre. For there is no God but one, who created heaven and earth, the seas and all that is in them; and those who worship Him in true faith will possess eternal life. As His servant I call upon you this day to renounce the empty and inveterate errors to which your forebears have given their assent and to believe in the one almighty God, our Lord Jesus Christ. Be baptized in the fountain of life and wash away all your sins, so that, forsaking all wickedness and unrighteousness, you may henceforth live as a new man in temperance, justice and holiness. If you do this you will enjoy everlasting glory with God and His saints; but if you spurn me, who set before you the way of life, be assured that with the devil whom you obey you will suffer unending punishment and the flames of hell." At this the king was astonished and replied: " It is clear to me that my threats leave you unmoved and that your words are as uncompromising as your deeds." But although he would not believe the preaching of the truth, he sent back Willibrord with all honour to Pippin, King of the Franks.</div>
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12</div>
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The latter was delighted at his return and begged him to persevere in his divinely appointed task of preaching the Word of God and to root out idolatrous practices and sow the good seed in one place after another. This the devoted preacher strove to carry out with characteristic energy. He traversed every part of the country, exhorting the people in cities, villages and forts where he had previously preached the Gospel to remain loyal to the faith and to their good resolutions. And as the number of the faithful increased day by day and a considerable multitude of believers came to the knowledge of God's Word, many began in their zeal for the faith to make over to the man of God their hereditary properties. These he accepted. Shortly afterwards he ordered churches to be built there, and he appointed priests and deacons to serve them, so that the new converts should have places where they could assemble on feast days and listen to wholesome instruction and where they could learn the principles of the Christian religion from those servants of God who had baptized [12] them. Thus the man of God, favoured by divine grace, made increasing progress from day to day.</div>
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13</div>
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It came about, however, that Pippin, King ofthe Franks, died,[l] and his son Charles became head of the realm. [2] Charles brought many nations under the power of the Franks, and among these were the Frisians, whose lands were added to his dominions after the defeat of Radbod. At that time St. Willibrord was officially appointed to preach to the Frisian people, and his episcopal see was fixed at the fortress of Utrecht. Being given greater scope for the preaching of the Gospel, he now attempted to bring into the Church by baptism the people that had recently been won by the sword. He allowed no error or past ignorance to pass unnoticed and lost no time in shedding upon them the light of the Gospel, so that soon among that people the statement of the prophet was fulfilled: " In that place where it was said unto them, Ye are not my people, it shall be said unto them, Ye are the sons of the living God." [Hos 1:10]</div>
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[1] Pippin died 14 December 714. At this juncture Radbod revolted, and during the disturbances that followed Willibrord retired to his monastery at Echternach.</div>
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[2] Charles Martel, the natural son of Pippin. He obliged Radbod to raise the siege of Cologne and then attacked the Neustrians at Compiegne, 26 Sept 7rS, where he put them to rout. It was during this time that St. Boniface arrived with his companions in Utrecht, but, finding the conditions unpropitious for preaching, he returned home.</div>
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14</div>
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Many miracles were also wrought by dinne power through His servant. Whilst the ministry of preaching the Gospel is to be preferred to the working of mirades and the showing of signs, yet, because such miracles are recorded as having been performed, I think mention of them ought not to be suppressed; and so that glory may be given to God who vouchsafed them, I will insert them into this narrative, and in this way what we know to have been achieved in former times may not be lost to future ages. Thus, when the venerable man, according to his custom, was on one of his missionary journeys he came to a village called Walichrum, [3] where an idol of the ancient superstition remained. When [13] the man of God, moved by zeal, smashed it to pieces before the eyes of the custodian, the latter, seething with anger, in a sudden fit of passion struck the priest of Christ on the head with a sword, as if to avenge the insult paid to his god. But, as God was protecting His servant, the murderous blow did him no harm. On seeing this, Willibrord's companions rushed forward to kill the wicked man for his audaciy. The man of God goodnaturedly delivered the culprit from their hands and allowed him to go free. The same day, however, he was seized and possessed by the devil and three days later he ended his wretched life in rnisery. And thus, because the man of God followed the Lord's comrnand and was unwilling to avenge the wrongs done to him, he was vindicated all the more by the Lord Himself, just as He had said regarding the wrongs which the wicked inflicted upon His saints: "Vengeance is mine; I will repay, saith the Lord."</div>
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[3] Walichrum, where during the Roman occupation the goddess Nehelamia, protectress of navigation, had been worshipped. A later tradition at Echternach placed the scene of this story at Westcapelle and said that traces of Willibrord's blood could still be discovered. At this place a votive stone of Hercules Magusanus has been found.</div>
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On another occasion, when the blessed man was on his way to a cell belonging to him called Susteren, from the name of the stream that flows past it, he took a narrow path running through the cornfields of a certain wealthy landowner. When the keeper of the fields saw this he was furious and began to revile the man of God. Those who accompanied him [Willibrord] wanted to punish the man for insulting him, but the senant of God mildly restrained them, not wishing that anyone should perish on his account, since his whole happiness lay in bringing salvation to all. When he found it impossible to calm the fury of the foolish man, Willibrord did not persist but returned by the way he had come. Next day, however, the wretch who had not feared to heap insults upon the servant of God was struck down on that very spot with sudden death before a crowd of onlookers.</div>
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Whilst the divinely inspired man in his urgent desire to preach the Gospel was travelling through the coastal regions where the people were suffering from the lack of fresh water he noticed that his companions could hardly bear the pangs of thirst. So he called one of them and bade him dig a small trench inside his tent. There, upon his knees, he secretly prayed to God that He, who had brought forth water from the rock for his people whilst [14] they were in the desert, would with like compassion bring forth water for his servants from the sandy soil. At once his prayer was heard and a spring of sweet water straightway filled the trench. His followers on seeing this gave thanks to God, who in this manner had glorified His saint and condescended to hear his prayer. And when they had drunk their fill they took with them as much water as they thought would satisfy their needs on the journey that lay before them.</div>
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Again, when the holy priest of God was pursuing his way in a certain place, he saw twelve poor beggars asking alms from the passersby. Being extremely kindhearted, he gazed on them with compassion and bade one of his companions take his own flask and give a drink to Christ's poor. All the twelve drank from it as much as they would, and the remarkable fact was that as the company went on their way they found that the flask from which so many had drunk was just as full as it was before of the most excellent wine. When they discovered this they all blessed the Lord, saying: " Indeed, the saying of Christ in the Gospels "Give and it shall be given unto you" [Lk 6:38] has been fulfilled."</div>
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Once, the saintly man came to his monastery [at Echternach][l] to make a visitation, and after praying to God, greeting the brethren and speaking peaceably with them, the holy father went round the cells of each one of the brothers to see if anything in them might be improved. On going into the storehouse, he found there only a small supply of wine in one cask, into which, as a sign of his blessing, he thrust his staff, praying the while, and then went out. The same night, the wine in the cask began to rise to the brim and then to overfiow. When the steward noticed it he was astounded at the unexpected increase, and, knowing it to have been wrought by God's mercy through the blessing of His servant, he did not dare to keep it secret. Next morning, he ran after the holy father and, falling at his feet, reported what he had seen. Willibrord, as usual, gave thanks to God, but, bearing in mind our Lord's command to His disciples not to make public the glory of the Transfiguration before the day of the Resurrection [15] he forbade the steward to speak to anyone of the miracle he had wimessed until the day of his [Willibrord's] death.</div>
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[1] The property for this foundation had been given to Willibrord in 714 by Plectrude, wife of Pippin II.</div>
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A further miracle of the same kind was wrought by Christ our God through Willibrord's blessing. On one occasion the servant of God came with his companions to the house of a friend of his and wished to break the tedium of the long journey by taking a meal at his friend's house. But it came to his ears that the head of the house had no wine. He gave orders that four small flasks, which were all that his companions carried with them for their needs on the journey, should be brought to him. Then he blessed them in the name of Him who at the marriage feast of Cana changed water into wine-and, remarkable to relate, after this gracious blessing about forty people drank their fill from these small bottles, and with great thanksgiving and joyful hearts said one to another: " The Lord Jesus has in truth fulfilled His promise in the Gospel: ' He that believeth in me will do the deeds I do, and greater than these shall he do.' "</div>
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Once, when this holy preacher was going in haste towards Frisia in order, as usual, to preach the Gospel, he wanted to pasture his horses, worn out by the fatigue of the journey, in the meadows of a certain wealthy landowner. The man, seeing horses feeding in his meadows, began to beat them and drive them out of his pastures with great arrogance. The man of God accosted him with peaceable words and said: " Brother, do us no harm. Our purpose in wishing to rest in these meadows is not to do you harm but to meet our own needs. We are under obligation to pursue the work of God, and you also might share in its rewards if, as far as lies in your power, you help us in a friendly spirit, mindful of the sweet promise of Christ: ' He that receiveth you, receiveth me, and he that receiveth me, receiveth him that sent me.' Be at peace, and rather as a friend take a drink with us by way of refreshment. Then when we have gone on our way, return to your house with the blessing of God." The man, however, persisted in his illwill and would not listen to the reasonable words of the man of God, but, on the contrary, repeated his abuse and continued to insult him. " You ask me to drink with you," he said, "and make peace: be assured that I set no store [16] whatever upon drinking with you." The man of God took the words out of his mouth and said: "If you will not drink with me, then do not drink at all."Thereupon, as soon as his companions were ready, he went on his way. The obstinate man also hurriedly went home, but was seized almost at once with a burning thirst which he tried in vain to assuage with wine, for the mouth that had cast reproaches upon the man of God was unable to swallow a single draught. Thus the man who would not of his own accord make peace with the servant of God was now compelled to bear within himself the penalty of his fault. Doctors were called to relieve his thirst and to restore to the sufferer his power of drinking. His whole being cried out for relief, but no one could get a drop of wine to reach his parched throat. At last, struck with remorse, he came to his senses, and, discovering that the saintly man he had reviled was Willibrord, he began to yearn intensely for his return. In the following year, Willibrord came back by the same way, and on hearing of his approach the sick man hurried out to meet him. Confessing his sin and telling him of the suffering he had endured, he besought him for the love of Christ to release him from it. The man of God was moved with pity, released him from his punishment and allowed him to drink from his own cup. Thereupon the man who was released drank and returned to his own house cured.</div>
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In the town of Treves there is a convent of nuns,[l] which in the days of Willibrord was visited with a terrible plague. Many of the nuns died of the infection, others were confined to bed by severe sickness, whilst the rest were in a state of extreme terror, expecting death at any moment. At a short distance from this town stands the monastery of the holy man, called Echternach, in which his body reposes to this day and which his successors are known to have held by lawful bequest of the said father and through the goodwill of pious kings. Learning that the holy man was coming thither, the women of the abovementioned convent sent a deputation beseeching him to come to them without delay. When he heard their request, the man of God, instructed by the gracious [17] example of St. Peter, Prince of the Apostles, who went from Joppa to Lydda at the request of the widows of Christ in order to raise holy Tabitha to life, went to their assistance without delay. On arriving at the convent, he immediately celebrated Mass for the sick and then blessed water and ordered it to be sprinkled about the buildings and given to the nuns to drink. Through the mercy of God they speedily recovered and there were no more deaths in that convent from the plague.</div>
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[1] Probably St. MarienadMartyres, where the portable altar of St. Willibrord is still preserved.</div>
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It happened that a head of a family and his household were afflicted by a terrible visitation of devilish sorcery, and it became quite obvious from the horrors and evil tricks that occurred there that the house was haunted by a wicked spirit. For it would suddenly sieze food and clothing and other household goods and throw them into the fire. Once, indeed, whilst the parents were asleep, it snatched their little boy as he rested in their arms and hurled him into the fire, and it was only with great difficulty that the parents, roused by the child's screams, rescued him from the flames. Many were the ill turns that the family had to endure at the hands of this execrable spirit and no priest was able to exorcize it. Eventually the holy man Willibrord, at the father's urgent request, sent them some holy water and directed them to sprinkle it over all the furniture after it had been taken out of doors, for the man of God foresaw that the whole house would be consumed by fire. When they had done this, a conflagration broke out in the very place where the bed had stood, and, quickly enveloping the house, reduced it to ashes. After another house had been built on the site of the old one and blessed with holy water the family suffered no more from their former trial and thenceforth lived in peace, giving thanks to the Lord who had deigned to deliver them through the hands of His servant.</div>
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The same holy man, who was pleasing to God, also prophesied certain things that were subsequently verified by the course of events. He baptized Pippin the Short, son of the valiant Charles Martel, King of the Franks and father of the present illustrious Charles, who governs the Franks at the present day in triumph, dignity and glory. Of Pippin, father of the last named, Willibrord uttered the following prediction in the presence of his [18] disciples: "Know that this child will be highly exalted and renowned. He will be greater than all the kings of the Franks who have gone before him." The truth of this prophecy has been fulfilled in our times and there is no need to prove what is universally acknowledged throughout the whole kingdom. For all the people know what wonderful victories this illustrious conqueror has gained, how widely he has extended the bounds of his empire, how devotedly he has promoted the Christian religion and how he has defended the Holy Church of God abroad. All these things can be more clearly seen with the eye than set forth in words.</div>
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Now this holy man was distinguished by every kind of natural quality: he was of rniddle height, dignified mien, comely of face, cheerful in spirit, wise in counsel, pleasing in speech, grave in character and energetic in everything he undertook for God. His forbearance is shown by the actions we have recorded above. How great was his zeal in preaching the Gospel of Christ and how he was sustained in the labour of preaching by the grace of God we need not set forth in writing, since it is vouched for by the testimony of all. His personal life can be inferred from his vigils and prayers, his fasting and singing of psalms, the holiness of his conduct and his many miracles. His charity is made manifest in the unremitting labours which he bore daily for the name of Christ.</div>
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This holy man, who progressed every day of his life in the work of God, who was pleasing to God and friendly to all the people, was laid to his fathers in the time of the elder Charles, the valiant ruler of the Franks. He was then an old man coming to the end of his days and was about to receive from God a generous reward for his labours. He forsook this world to take possession of heaven and to behold Christ for ever in eternal glory, in whose love he had never ceased to labour as long as he lived in our midst. On the sixth of November, that is, the eighth day before the Ides, he passed from this place of pilgrimage to the eternal country and was buried in the monastery of Echternach, which, as we have said before, he had built to the glory of God. There to this day, through the mercy of God, miracles of healing are constantly performed beside the relics of the holy priest of God. That some of these should be appended to our account of his life we regard [19] as redounding to the glory of our Lord Jesus Christ, who so often deigned to perform them at the request of His servant.</div>
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His venerable body was laid to rest in a marble sarcophagus, which at first was found to be six inches too short to hold the entire body of God's servant. The brethren were greatly concerned at this, and, being at a loss to know what to do, they discussed the matter again and again, wondering where they could find a suitable restingplace for his sacred remains. Wonderful to relate, however, through the lovingkindness of God the sarcophagus was suddenly discovered to be as much longer than the holy man's body as previously it had been shorter. Therein they laid the remains of the man of God, and to the accompaniment of hymns and psalms and every token of respect it was interred in the church of the monastery which he had built and dedicated in honour of the Blessed Trinity. A sweet and marvellous fragrance filled the air, so that all were conscious that the ministry of angels had been present at the last rites of the holy man.</div>
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The death of the holy man was revealed to one of his religious disciples who was stationed at some distance from the monastery as he was keeping watch in prayer. He testifies that he saw the soul of his saintly father surrounded by a bright radiance as it was being carried by a host of angels towards the realms above, all singing his praises. Likewise many of the brothers have testified that they have frequently seen a wonderful light over the bed on which he gave back his blessed soul to his Creator, and perceived there a ravishing fragrance and most sweet odour. From these signs one can only surmise that the denizens of heaven used to visit the spot from which his saintly soul had passed to the Lord.</div>
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Many sick persons, through the grace of God and assisted by their own faith, have been cured after being anointed with the oil from the lamp which burns over the relics of the holy man. Penitents also frequently came to the church wearing rings on their arms,[l] as the custom then was, and the links were broken and they were loosed from their bonds. Evidence of this are the rings which hang in the church to this day.</div>
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[1] It was the custom to fasten iron rings on the limbs of penitents as a sign of their repentence.</div>
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[20] There was a certain woman suffering from paralysis and who had been tormented for seven years with severe pain, whose infirmity had increased so much from day to day that she had completely lost the use of her limbs and had to rely upon the help of others. So frail was she that she could scarcely breathe. This woman was carried by her relatives to the church in which the saint of God lay at rest and placed near the casket of his relics. There, with many tears, she prayed that God in His mercy might have pity on her tbrough the intercession of His holy servant. Her prayer was heard by the Lord our God, and suddenly she was delivered from all her infirmities and restored to health. And she, who had previously been carried into the church by others, ran home upon her own feet, joyfully giving thanks to God.</div>
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In like manner a young man afflicted with sickness was brought by his friends to the body of the blessed prelate. He trembled in every limb and was totally unable to raise his head, which lolled and twisted this way and that as if it had not been fixed on his neck. Sometimes, too, he became so inert as to appear completely lifeless. This young man, as we have said, was placed near the body of the saint by his friends, and through the mercy of God was so quickly cured, in the presence of all the onlookers, that no trace remained of his former infirmity and longstanding affliction.</div>
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A certain man who held the office of deacon in the church of the saint though he was quite unworthy of it) did not scruple to steal, among other things that had been offered to the church, a golden cross which the holy man used to carry with him on his travels. The brethren were distressed at this, and, though ignorant of the perpetrator of this sacrilege, they felt confident that through the prayers of the saint of God so heinous a crime could not long be concealed. They tried, nevertheless, in their brotherly kindness to bring the culprit to repentance, not wishing to encompass his downfall. But the man who had committed the crime hardened his heart and despised his own salvation, even as, according to Solomon, " the wicked man continues when he comes to the depths of his evil deeds ". The unhappy wretch thought that the deed, which had been committed in secret and unseen by [21] others, would remain undetected, but it could not be hidden from the eye of God, to whom all things lie open and who is often not slow to avenge the wrongs done to His servants. For the miserable wretch who had not scrupled to commit the offence was suddenly seized with sickness and died a miserable death, and in his dying moments confessed his guilt to some of the brethren and divulged the place where he had hidden the stolen objects. You see, brethren, what a fearful judgment was visited upon the man who presumed to desecrate the church of God's saint by stealing. I beseech you, therefore, to keep your manner of life pure in this house, so that in His mercy and through the intercession of the apostolic man St. Clement He may deign to hear your prayers when you make your petitions, just as we have already told you how he heard the prayers of the sick in this same church, enabling them to return home with the good health they had long yearned for. Nor need we doubt that just as he deigned visibly to heal their bodily diseases, so also through the intercession of the saint on our behalf, whose body rests here and whom we believe to be present in the spirit, listening to our prayers, he will continue daily to cure the hidden disorders of our souls, if with flrm faith and sincere confession we pour out our hearts with tears in that place before the merciful face of Him who in His mercy is quick to pardon if we are not slow to ask. Praise and glory be His for ever andl ever</div>
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It only remains now to speak of blessed Wilgils, who, as we have said, was the father of this holy man, for as the first chapter of this story began with him, so the last must close with a reference to him. It was on the anniversary of the sacred death of Wilgils that the good abbot Aldberct, successor to the venerable archbishop, proposed to eat and rejoice with the brethren after the solemnities of the Mass and the thanksgiving due to God. In the monastery, unfortunately, there were left only two flagons of wine; and since one of them had been drunk at the midday meal, the other was put by for supper. Accordingly, after Vespers had been sung in honour of that day the brethren returned to the refectory; and when they came to the end of the reading the abbot addressed [22] the brethren with these words: " It is fiting, reverend Fathers, that we should celebrate the feast days of our venerable predecessors with spiritual rejoicing and should allow our bodies somewhat more indulgence than our usual strictness permits, not from motives of glueony but of love. Now if there were anything in the monastery that I could offer you beyond this single flagon of wine which is left over from the midday meal I should certainly not withhold it from you. But God is able through the prayer of His saints to make even this prove more than sufficient for our needs, alike to honour them as to gladden us, and to demonstrate to us, unworthy as we are, the kindly power of Him who once through the blessing of our former father, the holy Willibrord, condescended to satisfy forty men from four flagons. Let us drink what we have with rejoicing and with hope."</div>
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After all the brethren had drunk from the boule a first and a second time the server found it as full as before. When the abbot was acquainted with this he joined the brethren in giving thanks to God; and, doing honour to the divine mercy, they drank soberly but gladly that night as much as they desired.</div>
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O happy father to beget such a son and to be deemed worthy by God of having such an heir! In thee is fulfilled the blessing which is read in Deuteronomy: "Blessed shalt thou be, and blessed shall be the fruit of thy body."</div>
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Source:</div>
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C. H. Talbot, <i>The Anglo-Saxon Missionaries in Germany, Being the Lives of SS. Willibrord, Boniface, Leoba and Lebuin together with the </i>Hodoepericon<i> of St. Willibald and a selection from the correspondence of St. Boniface</i>, (London and New York: Sheed and Ward, 1954)</div>
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The copyright status of this text has been checked carefully. The situation is complicated, but in sum is as follows. The book was published in 1954 by Sheed & Ward, apparently simultaneously, in both London and New York. The American-printed edition simply gave 'New York' as place of publication, the British-printed edition gave 'London and New York'. Copyright was not renewed in 1982 or 1983, as required by US Law. The recent GATT treaty (1995?) restored copyright to foreign publications which had entered US public domain simply because copyright had not be renewed in accordance with US law. This GATT provision does not seem to apply to this text because it was published simultaneously in the US and Britain by a publisher operating in both countries (a situation specifically addressed in the GATT regulations). Thus, while still under copyright protection in much of the world, the text remains in the US public domain.</div>
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Some years ago, a collection of such hagiographical texts, including some texts from Talbot, was published:-</div>
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Thomas F.X. Noble and Thomas Head, <i>Soldiers of Christ: Saint and Saints' Lives from Late Antiquity and the Early Middle Ages</i>, (University Park, PA: Pennsylvania State University Press, 1995).</div>
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<i>Soldiers of Christ</i> uses, among others, the Talbot translated texts, but is much improved by additional notes by the two editors, and by new translations of some parts. Readers from outside the US should consult this volume, and readers in the US would find it profitable to do so.</div>
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This text is part of the <a href="http://www.fordham.edu/halsall/sbook.asp" style="color: #900028; text-decoration: initial;">Internet Medieval Source Book</a>. The Sourcebook is a collection of public domain and copy-permitted texts related to medieval and Byzantine history.</div>
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Unless otherwise indicated the specific electronic form of the document is copyright. Permission is granted for electronic copying, distribution in print form for educational purposes and personal use. If you do reduplicate the document, indicate the source. No permission is granted for commercial use.</div>
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© Paul Halsall, October 1, 2000<br /><a href="mailto:halsall@fordham.edu?subject=Medieval%20Sourcebook%20Document" style="color: #900028; text-decoration: initial;">halsall@fordham.edu</a></div>
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Anglo-Saxon & Celtic Orthodoxy is about the Orthodoxy of The British Isles, Low Countries and parts of France, Scandinavia in the first millennium.http://www.blogger.com/profile/09923720977596995392noreply@blogger.com0tag:blogger.com,1999:blog-4867017149305555534.post-91662458445153685542013-01-13T11:25:00.000+02:002013-01-13T11:25:51.119+02:00THE SECOND LITTLE WORK Alcuin THE LIFE OF SAINT VEDASTUS, BISHOP OF ARRAS Written around the year 800<div dir="ltr" style="text-align: left;" trbidi="on">
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To the beloved son of the abbot Radonis, Albinus, a humble monk [sends] most pleasant greetings.<br />Following with love the order of your venerable self, I was eager to edit the life of holy Vedastus, your father and our intercessor, not because I had considered myself in any way worthy of his most excellent merits, but because I thought it established to deny none of Your Reverence's bidding. The praise or censure of these letters, therefore, belongs mostly to you. I hope that, whatever sort they may be, they may be pleasing to you and to the bretheren. I beg therefore that you will deign to repay my labor with the solace of your prayers; and [that] I might deserve to be one of yours in communal charity; always mindful of the command of him who said "This is my command, that you should love one another" (John 15: 12). For the salvation of everyone lies in this precept; this is known by all to be most necessary, particularly by those who undertake the ruling of the flock of Christ. Wherefore you, dearly beloved, who undertook the ruling of the flock must try to teach diligently by fraternal love and holy admonition, and will have your hands full in leading the flock through the pasture of life. You have the assistance of Christ and holy Vedastus as your intercessor in all your good work. Through great effort you have a house of God most beautifully adorned and graced with generous gifts; so too, direct your servants to adorn themselves with good customs, and have them gather together in divine praise (Holy office). And because the angels are forever busy in heaven, let the brothers continually be so in churches. It is yours to order, theirs to obey. It is yours to lead, theirs to follow. And thus the will of all ought to be as one so that there might be made one reward in the kingdom of God.<br />Remove nothing from the canonical hours of divine praise, lest on account of some negligence anyone's place in the sight of God be found vacant; and let the words of God offered in the churches aim at the innermost reaches of the heart; and let the offices be celebrated with great reverence to almighty God; let everything in the service of God be fulfilled humbly and devotedly. Let obedience be faithfully and vigorously observed by all [even amidst] the world's necessities. Certainly, let there be the most harmonious peace among all, [and] holy charity and devotion to the life of the rule. Let the elder teach the younger by good example and diligent admonition--let the elders love them like sons, and let the younger honor their elders like fathers, obeying their precepts with all alacrity. Indeed, Your Reverence, your conversation ought to be an example of soundness. Take care that you should not scandalize anyone by the least thing in your life, but edify and strengthen them in the way of truth because your reward will be judged from their well being. Grey hairs announce the coming of the last day. For this reason be prepared at all times for death in the Lord God. You should prepare for yourself a stairway into heaven with brotherly love, good works to the poor, and by a chaste life. Diligently prepare for yourself an eternity of happy days. You have worldly honor, which shall be abundant to you spiritually.<br />Have the word of God preached to the people coming to the church on holidays; and wherever you go, let clerics completely fulfill the service of God; let those with you be soberly adorned and not given over to hilarity; let the respectability of their lives be a lesson of salvation to others; and everywhere you should have the greatest care for the poor, widows and orphans, that together with others doing charitable works, you might hear from the Lord Christ on that frightful day: "Whatever you did to the least of these, you did to me" (Matth. 15: 40). Be like a father to the poor, and carefully discuss the complaints brought to you, and spare those sinning against you, that God may spare your sins. Be fair in judgements, and merciful in debts. [Be] a teacher of virtue, blameless in manners, pleasant in word, praiseworthy in your way of life, devout in all the works of God. Also urge the brothers that they should read the holy scriptures most conscientously. They should not believe in word of mouth, but in the knowledge of truth, that they might be able to resist those speaking aginst the truth. These are dangerous times, as the Apostles predicted, because many false teachers are springing up, introducing novel doctrines, conspicuous in staining the purity of the Catholic faith with wicked assertions (2 Tim. 3: 1; 2 Petr. 2: 1). Therefore it is neccessary for the Church to have many guardians who, not only by holiness of life but also by the doctrine of truth, may be able to defend bravely the fortress of God.<br />I directed this short letter of pious admonition not as if to ignorant people, but that I should show the faith and true charity in my heart. What does a friend do if he does not show himself in words? If the rich do not spurn the rather small presents of paupers, why should the rivers of your wisdom reject the rivulets of our intelligence? For greater rivers are augmented by rivulets flowing into them, and the Lord himself praised the two mites of the widow, who, with a generous hand offered to God what little she had in her poverty (Luc. 21: 2). And I, although a pauper in knowledge, nevertheless directed these pious little presents with love to your faithful brotherhood, imploring that you will think them worthy to look at in consideration of the humility of brotherhood, as we were eager to direct that charitable devotion from us to you. May Almighty God make you and your brothers to prosper in all good things, and may he allow [you] to arrive at the blessedness of eternal glory.<o:p></o:p></div>
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FIRST CHAPTER<br />In which Saint Vedastus explains Christian Doctrine to king Clovis<br /> <o:p></o:p></div>
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When Our Lord and God Jesus Christ came through a virginal womb into this world from heaven to seek the lost sheep (Luke 15: 4) and all of his dispensation and our salvation had been completely accomplished in their fullness, and when he returned in triumph to the seat of paternal majesty, so that he might dispell the forbidding darkness of ignorance from all the earth, he scattered the many lamps of the learned saints, shining by the brilliant light of the holy preaching of the gospel, throughout all the world, so that as heaven is decorated by shining stars though wholly lit by one sun; so too the broad space of the lands might become clear and bright by holy teachers who nevertheless are illuminated by the eternal sun; so that they might illuminate by lightening and the glorious name of Christ the dark shadows of ignorance of the true faith, so that they who hunger from the beginning of time might be satisfied at the banquet of eternal life. From whose number the holy priest of God and exceptional preacher, Vedastus, in the time of very strong kings of the Franks-- at that time Clovis-- went into these regions directed by divine grace for the salvation of many so that, supported by the aid of piety from above, he might set free those people led astray by diabolic frauds and enmeshed in snares of error [back] onto the way of eternal salvation and truth which is in Christ. But that this be made acceptable, it should happen, according to the Apostle who once upon a time said "Behold now is the acceptable time, behold now is the day of salvation" (1 Tim. 2: 4), [that] the Lord Jesus, who wishes all men to be saved, was providing a cause of competence in his follower so that he might be effective in the ministry of the word of God.<br />And so it happened that Clovis, king of the Franks, made war against the Alemanni, who at that time had power over themselves: but he did not strike them unprepared, although he wished to. Now having collected a very strong company, together they poured out in great numbers to meet the king near the banks of the Rhine river to defend their homeland with martial virtue, or to die for their homeland as a free people. And the fighting was most bitter on both sides; the one lest they lose the glory of a triumph, the others lest they loose the liberty of their homeland, sinking into mutual slaughter. Then the king, exceedingly disturbed by dread when he saw the enemy fight more strongly and his own [men] beaten almost to extermination, began more to despair of safety rather than to hope of victory. He fled to the aid of Christ, although not to say however, at the desire of being born again in Christ, [but] still by pressing necessity. And because the Queen, Clotilde by name, was religious and initiated with the sacrament of baptism, with this cry he lifted his eyes to heaven: "O God of singular power and greatest majesty, whom queen Clotilde worships, confides and adores, give me this day victory over my enemies. For from this day you alone will be god to me and your power venerated. Give me triumph and I promise an eternity of service to you." Presently, through the workings of divine compassion, the Alemanni turned their backs, and victory fell to the king and the Franks. O wonderful mercy of almighty God, O ineffable goodness, who listens and never abandons those hoping in himself! With great faith ought Christians to invoke his compassion, when a pagan king gained through a single prayer such a great victory. To whom of ancient times ought we to compare the aid of this divine piety unless to that of king Hezekiah, who on account of a moments tears bestowed such a famous triumph on his servant-to-be; who in a sea of troubles, merited through just one prayer that he should not only see the city defended by divine protection from imminent devastation, but even in that same night in which he poured forth prayers into divine ears, joyous and freed, he saw one-hundred and eighty-five thousand of the enemy killed. (4 Kings 19) ?<br />In truth, this victory of the king and his people, of which we spoke before, was the cause of eternal salvation; and lest that lamp, namely Saint Vedastus, should lie concealed under a basket, but be placed upon a candelabrum, actually shining in the house of God by the example of his preaching, should lead many people away from the error of idolatry and the murkiness of ignorance onto the road of truth. Therefore, since [his] enemies were overcome, things peacefully settled, and the Alemanni subject to his rule, rejoicing with the praise of his of triumph, the king returned to his homeland. And so that He who gave him such a gift of such great glory should be apparent to the faithful, he hastened to be instructed by the holy words of the servants of Christ and to be washed clean by the holy sacrament of baptism.<br />And so he came to the town of Toul, where he knew Vedastus was accustomed to serve God in laudable sanctity and to enjoy the sweetest fruits of the contemplative life. He took him as his companion; and then he hurried to Remigius, a very famous priest of Christ, in the city of Rhem, so that educated in wholesome lessons by each, initiated in the firm foundations of the Catholic faith, and prepared by faith and knowledge of virtue, he might be washed spiritually clean at the font by so great a priest and encouraged in the heavenly gifts by the other, because that man, divine mercy going before, was the beginning of the preaching of the gospel. The one led the king in haste to the fountain of life: the other [Remigius] washed him. Both fathers [were] nearly equal in piety; the one [Remigius] by the doctrines of the faith, the other [Vedastus] by the water of baptism: both offered to the Eternal King a temporal king as an acceptable gift. These [men] are two olive trees and two shining candelabra, by whom the aforementioned king, educated in the ways of God, by the mercy of God, having entered the gate of perpetual light and believed in Christ together with the very strong Frankish people made a chosen people a holy race (1 Peter 2: 9) so that the virtues of that God who called them from the darkness into his wonderful light might be displayed in them.<o:p></o:p></div>
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Chapter Two<br />The Miracles and Virtues of Saint Vedastus.<br />The Baptism of Clovis the King<br /> <o:p></o:p></div>
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By the authority of the Gospels, sacred history tells that when the Lord Jesus had come to Jericho in order to encourage the hearts of the people present in the faith of his majesty, people were shouting that he should restore the eyesight to a certain blind man (Luke 8), so that through the flesh of that single blind man, the hearts of many should be spiritually enlightened. And so Vedastus, having been given by Christ God, through the miracle of the illumination of a blind man, strengthened in the king's heart that faith, which he had proclaimed in word, so that the king would understand that the light of the heart was as neccesary to him as the opening of the eyes of the blind man, and that divine grace was worked through the prayers of his servant upon eyes restrained by darkness of night. This, so that, by the words of his servant and the powers operating through them, he might be perfected by the knowledge of the spiritual light in his breast. Now while the distinguished court of very worthy company with a very great multitude of people was making its way through those fields it came to a certain district which is called by custom of the inhabitants of that land, the Vungise, near the villa of Regulia which sits on the flowery banks of the Axona river. And behold [when] a throng of people along with the king were going across the same river on a bridge, a certain blind man, devoid of the light of the sun for a long time (perhaps not blind by his fault but so that the works of God would be made manifest in him and through his enlightment the hearts of very many present might be illuminated spiritually) blocked their way for a very long time. When he had learned that Vedastus, the holy servant of Christ, was making the trip in that company, he shouted "Vedastus, holy and elect of God have mercy on me and earnestly request the supernal power in [your] pious heart, that you may relieve my misery. I do not ask for gold or silver, but that the holiness of your prayers deliver to me the light of my eyes." And so the holy man of God sensed the supernal power present in himself not so much for the blind man but more for the people present; he gave himself up completely to holy prayers, trusting in divine piety, and, with the sign of the cross, placed his right hand over the eyes of the blind man saying: "Lord Jesus, you who are the true light, who opened the eyes of the man born blind [who] shouted to you, open also the eyes of this man so that these people present may understand that you alone are God, working wonders in heaven and Earth." The man's eyesight was immediately restored, and he went on his way, rejoicing. In the time following a church was built at that place by religious men in testimony of that miracle, in which place divine gifts are given to those praying and believing there up to the present day.<br />Therefore, the king, thoroughly imbued with evangelical doctrines by the man of God and firmly strengthened in faith by this present miracle, neither tarrying on his way, nor wavering in his faith, but with great alacrity of his soul and with great haste along the way he sped to see the most holy bishop of Rhem, so that with the Holy Spirit working through that most holy ministry he might be washed in the living spring of Catholic baptism for the remission of his sins and hope of eternal life. He was delayed in this for several days so that he might satisfy ecclesiastical requirements, that he should be washed first by his tears of penance according to the precept given to Saint Peter, the first of the Apostles: "Administer penance and let each of yours be baptized in the name of Jesus Christ" (Acts 2:38); and that he should recieve baptism in the name of the divine mystery of the Holy Trinity. Indeed, the blessed pontiff, knowing that the apostle Paul said "Do all of your things with decent order" (Cor. 14:40), set a day on which the king should go into the church for the purpose of receiving the sacraments of divine piety. The joyfulness of the Church of Christ there was the sort of holy joy of God then when they saw the king of Nineveh, who, at the preaching of Jonah, had descended from the throne of his majesty and had seated himself in the ashes of penitence and placed his head beneath the fatherly right hand of the priest of God to humble his excellence. (Jonah 3:3) And so the king was baptized along with his magnates and people, who rejoiced in accepting the sacrament which by divine grace was the bath of salvation.<br />With both victory over his enemies and his own salvation secured by his promise, he returned to take up the governance of his kingdomgovern with the scepter of the kingdom, and entrusted holy Vedastus to the care of the blessed pontiff Remigius. He remained there and became famous for the examples of his virtue and the merits of his life, and he was made lovable and venerable to all. For he was religious in dignity, distinguished in charity, pleasant in brotherly love, exceptional in the piety of humility, unceasingly vigilant in prayer, modest in speech, in body, chaste; sober in fasting, a consolor of the suffering; not thinking of tommorow but always trusting in the compassion of God, he pastured all of those coming to him with the food of eternal life. He despised no one in his distress, but with pious words of consolation restored those grieving. He injured no one by word, but by fraternal love always busied himself doing good [things]. He was often visited by many imminent men, since by his conversation, anyone might receive in their sadness the consolation of his solicitude, and they might hear from him the plain truth about the practices of the Church. And so by means of his pious admonition, many were freed from the snares of the devil, and with the aid of supernal mercy were led on the ways of eternal life.<br />Thus, as we said above, many of both the nobles and the common people used to visit the man of God on account of [his] most celebrated reputation of sanctity, so that they might be consoled through the grace which abounded on his lips, and because his mouth spoke from the abundance of his heart (Matt. 12:34), and because he was fond of everyone with a brotherly affection, he showed himself affable to all. Considering the salvation of others to be his wealth, he did not, through laziness regarding wealth, bury the Lord's talents in the ground, but daily strove to multiply them, lest when his lord appeared he be found worthless in his sight.<br />Accordingly, a certain noble and religious man came with others to visit the servant of Christ, that by him he might be sweetly refreshed with the teachings of heaven. And when his speech of the sweetest consoling words dragged on for a long time and the sun passed over the center of heaven and doubled the growing shadows, the man of God was unwilling to send his guest away without a charitable provision for his trip. He commanded a boy that if any wine remained he should carry a cup to [his] dear friend, so that he should return home with both a refreshed soul and a comforted body. But because of the throng of guests and because of the great generosity of the man of God to everyone, not arid in works in the charity of the Father, [the boy] found the vessel in which he was accustomed to serve wine dry. Immediately saddened, he whispered this fact with a silent mummer into the paternal ears. Vedastus blushed for shame; nevertheless by the sweetness of charity abounding in [his] heart and having trusted in divine favors, silent for a little while, he poured forth prayers to God, not doubting in divine aid nor at a loss on the effect of his petitions, but believing wholly in the mercy of him, who from dry stones for a thirsty people produced a font of living water (Exod. 17; Num. 20); and in Cana of Galileae changed water into the flavor of a marvelous wine (John 2). He said to the boy "Go, trusting in the goodness of God, and do not delay to bring to us whatever you find in the vessel." Quickly obeying his paternal command, he hurried off and found the vessel overflowing with choice wine. Giving praises to God in his soul on behalf of the boy's quick return, Vedastus toasted his friend, who, doubly restored in both spirit and love, returned to his own friends. But the servant of Christ, lest he be celebrated by empty words or the rumormongering of the people, ordered the boy, under the greatest oath, to be silent about this miracle [for] all the days of his life, desiring more to be known to God alone than to [other] men. He knew with certainty that the true guardian of virtue in all things lay in humility, and that this was the stairway of charity by which he might ascend to the highest kingdom of heaven, the Truth itself saying: "Whoever humbles himself shall be exalted." (Matt. 23:12)<o:p></o:p></div>
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Chapter III<br />Saint Vedastus, Bishop of Arras<br /> <o:p></o:p></div>
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The excellent reputation of this man of God spread, and the abundance of charity in his life, and the power of the word of God in him were acclaimed by all far and wide. The most blessed pontiff, Remigius, saw that it would be better to place such a brilliant light of Christ upon a candelabrum so that the splendor of his sanctity might shine forth more widely and illuminate [the way] of salvation form many people, rather than to be practically concealed [by remaining in] one place. So by divine dispensation and with the sound advice of the clergy, he ordained him bishop, [and] set him to the task of preaching the word of life. He sent him to the city of Arras, so that the people there, having lain for a long time in ancient errors and evil customs, aided by God through the tireless exhortation of holy preaching, might be led through him on the way of truth and knowledge of the Son of God. Having accepted the rank of bishop and the office of preaching he was roused to go and proceed to that city; but in token of future prosperity and salvation, through the testimony of certain miracles, God announced Vedastus' entry to the citizens.<br />At the city gate, two needy and infirm men, one blind, the other lame, barred his way, asking in pitiable voices for alms from the man of God. The priest of Christ, immediately feeling their misery, considered what he might be able to offer them. And when he realized he didn't have any money in his sack, relying on the mercy of God and comforted by the example of the holy apostles Peter and John, the apostolic preacher said "I have neither gold nor silver with me; however, what I have, that is, responsibilities of charity and pious prayers to God, these I will not hesitate to offer to you." (Acts 3:6) And after these words, the man of God, touched in his innermost heart for their misery, shed tearsfor their misery and with purity of faith asked a divine act for their bodies and for the spiritual health of the people present. Nor could such pious and necessary prayers be ineffectual, but according to him who said through the prophet Isaiah "At the proper time I heard you, and on the day of salvation I aided you" (Isaiah 69:8). Soon both received their longed-for health in the sight of the multitude; the one given the clearness of sight, the other rejoicing in his speed of foot. They returned home, both giving thanks to supernal piety, carrying away greater things than the the money for which they had hoped. But also this miracle of [their] healing was the cause of eternal salvation for many, for seeing that heavenly virtue followed the words of the priest of God, abandoning their filthy idolatries and believing in Christ, they were cleansed in the living font of holy baptism.<br />Indeed, by the testament of the aforesaid miracle, the man of God, supported by the favor of the people, wandered through the deserted places of the city, one after the other, searching among the ruins of the buildings [to see] if he would be able to find a sign of a church. For he knew that in almost ancient times the religion of the holy faith had flourished in these places, but because of the sins of the inhabitants of the land, by the hidden but most just judgement of God were given over, along with the other cities of Gaul and Germany, to Attila, the perfidious pagan king of the Huns, in order that they might be destroyed. Because of the savagery of his heart, Attila ordained that honor should not be payed to the priests of God, nor reverence to the churches of Christ, but like a monsterous storm devastated everything by fire and sword. Then, in likeness of the devastation of Jerusalem by the cruel king of Bablylon, the Goths came into the patrimony of God, and with polluted hands profaned the holy sanctuaries of Christ, shedding the blood of the servants of God around the altar of the highest king (4 Kings 25). He did not do these things because of the strength of the pagans but because the sins of the Christian people merited them. In fact, the servant of Christ found the ruins of an ancient church, with swarms of vipers growing between the fragments of its walls. Where there were once choirs for hymns could be seen the lairs and dens of wild beasts, all full of manure and filth so that scarcely any trace of its walls had remained. Seeing these things, he groaned for pain in his innermost heart, saying: "O Lord, all this came upon us because we sinned with our fathers, we acted unjustly, we did evil things." While he was murmmering these tearful plaints, behold, suddenly a bear emerged from a cave in the ruins. The man of God, with indignation, ordered that he should withdraw into the wilderness and seek himself a suitable lair among the depths of the forest, and that he should not pass beyond the banks of the river. He soon fled, terrified by such threats, nor at any time afterwards was he seen by anyone anywhere in these parts. O marvelous power of almighty God in his saints, whom even the most ferocious beasts know to obey! O the rashness of miserable men who do not fear to condemn the words of salvation-bearing preaching bought before them by holy teachers. In such a way is beastial lack of reason in obeying the precepts of the saints more useful than human reason: indeed a man created in the image of God, before given rationality, does not understand his honor, and by virtue of this reason, is comparable to the foolishness of an ass and is made like one. (Psal. 48:13)<br />Indeed, when the man of God had discovered the abandoned churches of Christ, and the hearts of the people infected with the error of idolatry, and blinded by the the darkness of ignorance, with a sigh gave himself up to a labor of piety. By assidous efforts he led the people to the knowledge of the true light; he raised the churches to the highest point of honor and placed priests and deacons in various offices of the churches as his assistants, and where previously there were dens of thieves, there he constructed houses of prayer; he intended, rather, to adorn them with divine praises, than to adorn them with the showy riches of the world. Indeed, he was generous to the poor, affable to the rich up to the point that either through generosity with his deeds or affability of words he would lead everyone onto the path of truth. Knowing the proud necks of the potentates unable to bend to the humility of the Christian religion except through the most persuasive admonitions of piety, instructed by apostolic example, he did all things for all people (I Cor. 9:12), so that he might win over all, outdoing the elders with honors, admonishing the younger with paternal love, not seeking anywhere for his things through the offices of charity, but that which was God's. Following the footsteps of Christ, he did not despise the banquets of the powerful, not for the chance of luxury but for that of preaching, so that with the harmony of familiarity, he might more easily fill the hearts of the banqueteers with the word of God.<br />Accordingly, a certain Frank of noble birth renowed for his power, Ocinus by name, invited king Clothar, son of the aforsaid king, Clovis, who at that time nobly ruled with the sceptor of the kingdom, to a dinner which he prepared with great pomp in his home for the king and his magnates. And holy Vedastus was also invited to the banquet. Entering the house, in his accustomed manner he extended his right hand and greeted all with the banner of the holy cross. There were some glasses full of beer standing there, but because of the evil errors of the gentiles were corruputed by demonic enchantments. Immediately they shattered, destroyed by the power of the holy cross, and spilled onto the ground whatever liquor they might have contained. Indeed, the king and his optimates, terrified at the sight of this miracle of his, asked the bishop the reason for this unexpected and freakish thing. The holy bishop replied "Because of certain incantations of evildoers, the diabolical power lay in these liquids to beguile the souls of the banqueteers, but terrified by the power of the cross of Christ, fled from the home invisibly, just as visibly you all saw the liquid spilled onto the gound." This thing was helpful for the salvation of many, for, freed from the hidden chains of diabolical deceit, having rejected the vanity of auguries, leaving behind their traditions of incantations, they flocked together to the purity of the true religion. They knew by the efficacy of this sign that divine power lay in their companion, and that no machinations of the ancient serpent could prevail against his holiness. And just as that ancient serpent gathered many to perdition, Vedastus guided many to redemption by the grace of Christ.<o:p></o:p></div>
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Chapter Four<br />The death and Interrment of Saint Vedastus<br /> <o:p></o:p></div>
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And so with the adi of divine grace, this priest of God ruled the Church of Christ for about forty years, with a great devotion to the preaching of the gospel and a great love of piety. And during this time, through Catholic dogma, he led a multitude of people to the sanctity of the Christian faith. Everywhere [this church] was famed for its recognition of divine law, the most holy name of Christ was heard on everyone's lips; its reputation flourished through the customs of a most chast life, and the love of [our] heavenly Father burned in the breasts of each [of the faithful] The festivals of our savior were celebrated with great rejoicing on the days appointed. Charitable alms were dispensed to homes round about, especially those of the poor, the word of God was preached daily to the people in each place, and choirs in the churches sang hymns of praise to God at the canonical hours. Happy, they say, are the people for whom these things are, happy the people whose lord is their God (Psalm. 143:15). For all were quiet in the beauty of peace; they rejoiced in the knowledge of truth, and were joyous in the sanctity of the Christian religion.<br />Later, indeed, this dutiful preacher and holy priest of God, mature in merit and years, by the dispensation of God, was destined to recieve the prize of his labors. He was stricken by a high fever in that same city of Arras, divine mercy foreseeing, so that in that place where he labored much in the service of God, from that place he might achieve the palm of eternal blessedness and so that he might yield up his soul into the hands of his creator in the midst of his beloved children. And indeed, so that God might point out the death of his servant, a column of the brightest light was seen for the space of almost two hours during the night, standing on the highest rooftop of the house in which the holy priest lay [and reaching] up into the highest heavens. When this was reported to the man of God, he knew immediately that this sign indicated his death. Therefore he called his children to him so that with the prayers of the faithful he might commend his soul to the creator. After his sweet admonitions of fatherly piety and his last words of charity, strengthened by the sacrosanct viaticum of the body and blood of Christ, he gave up his spirit in the arms of those weeping about him. O most happy day for the holy priest but the most sorrowful for all the people whose shephard so suddenly left this bodily life, but who nevertheless would never forsake them through spiritual intercession if they did not cease following his words of admonition and the example of his most blameless life!<br />And so, many clerics, laymen, priests, presbyters and deacons of other churches came together at the last rights of the venerated man. But, behold, among the voices of the sorrowing singing psalms here on earth, there was heard by certain religious men voices in heaven joining in; and when the bier on which the body lay stood ready in the midst of the divine office, those coming forward were not able to move it. Indeed, they were doubtful about what they should do and didn't know to whom they should turn. They were asked by Scopilione (St. Phyleone?), an archpriest and a truly religious man who was privy to the converse of holy God, if any one of them might remember Vedastus speaking of his interrment, fearing this thing might have happend to them because they were proposing to bury him within the wall of the city. To which things someone replied that he often heard him say that no one should be buried inside the walls of the city because the city ought to be a place for the living, not of the dead. They were willing, because of this, to bury him in the Church of the Holy Mary Ever Virgin, where he presided on the pontifical throne. Indeed, it was known that he had arranged for his burial in the oratory, which was most plainly built, that is, with wooden boards, next to the bank of the stream Crientionis. He wished that that which was allowable to him to be done in the humility which was customary to him. Bur everyone present, attendant to the signs of his merits, thought that it was not worthy that the body of such a man should be buried in such a humble place, particularly because neither was the place suitable for a monument to him, nor, situated in a swamp, would it be accessible to the people.<br />While such things were being discussed among them, the venerable Scopilio, learned in the power of prayer, decided to hasten to the implements to which he was accustomed, so that by pious prayer he might obtain what many men were not able to grasp with human hands. Moved by sorrow in his innermost heart and pouring forth tears, he called upon everyone to pray. He then began to pray over the most blessed recumbant body in this fashion: "Alas," he said "O most blessed father! By what power should I act, seeing that the day is declining into evening, and all who have gathered at your burial are hurrying to return home. Permit me, I implore you, to carry you to that place which stands prepared for you through the care of your children. And having said these things, taking the handle of the bier on which the lifeless body of the saint lay, feeling no burden they carried it on their shoulders with quickened spirits to his place of burial. And they buried him in the church of the Blessed Mary Ever Virgin, Mother of God, on the right hand side of the altar, hiding a noble treasure in the earth under the throne where he formerly performed the office of bishop. In this place he lay for some time, until God revealing the place where now his memory shines brightly, was translated in a happy alteration by the sainted bishops Autbert and Audomar. Now then, let that which was seen worthy of memory in the bishop after his death be discussed. It happened that the little house in which the beloved of God died that day suddenly burst into flames and began to burn. But a certain religious woman, Abita by name, saw Vedastus arrive and drive the flames from his home, and so it remained untouched along with that cot on which the holy man of God yielded up his soul to the celestial kingdom, so that everyone might know how much he is blessed in heaven, whose little bedroom on earth could not burn down.<o:p></o:p></div>
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CHAPTER FIVE<br />The Translation of the Body of Saint Vedastus<br /> <o:p></o:p></div>
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And he lay in the same place up to the time of the blessed Autbert, who suceeded him as the seventh bishop in the pontifical see. So that we might know by the repetition of many and that it might be sung by the mouths of innumerable men, and because we might test this deed with our eyes, on a certain day after the hymns of Matins, standing on the city walls, with dawn breaking, turning to the east Autbert saw at a distance beyond the stream, which is called Criento, a shining man holding a rod in his hands to measure out the place of a cathedral. Through the revelation of God, he understood what he was seeing to be an angel, and it was shown to him that blessed Vedastus, with the approval of Christ, without a doubt ought to be moved. Made more certain by this revelation, he invited to such a work blessed Audomare, who at the time was bishop of the city of Tarvenna of the Morini, and was held eminent in the things of God. Audomare, it might be allowed, was already feeble with old age and was seen to be made weaker by the loss of his eyesight, but nevertheless, having a spirit like a drawn bow in his spiritual eagerness, was immediately ready. His path protected by Christ, he hurried to the venerable Autbert. So Autbert might make up his mind, and so that something might be shown to them providentially, by equal will and common counsel and with the great joy of the people who were gathering together from all sides, they carried the most blessed Vedastus to the place designated. In this translatio it was said that blessed Audomare recovered his eyesight, but through the prayers which he voluntarily rendered up, he immediately became blind again. Of course, the sight of fleshly eyes mattered little to one who had earned the eyesight of a celestial citizen.<br />However, miracles which were perceived to be done in ancient times and now which for almost one-hundred and sixty years were accomplished through the wonderworking merit of blessed Vedastus, were committed to memory by no pen, except in the words of the Antiphon which is sung by the cantors in the following manner: Here is Blessed Vedastus whose temple was made by men at the command of angels. This very place is not far from that city, which for its nobility was first called Nobiliacus. But with the passage of time [the tomb of Saint Vedastus] was made so prominent that it is usually called by the name of the city, which now has dissolved almost completly into a mass of ruins. It is both embellished by the generosity of the faithful and filled by the multitude of the monks and of others devoted to God. Here the divine offices are celebrated without interruption, and where heavenly deeds and miraculous signs frequently happened and still hapen, now are being better attested by the mouths of witnesses and written down by pen from dictation. Indeed, happy is the city of Arras, defended by such an excellent patron! Even if sunk low by the ruins of its walls, nevertheless it is brilliant through the merits of his nobility. And because of the intercession of his sanctity, let all the people rejoice, and let them raise everlasting praises to almighty God who bestowed on them such an illustrious teacher, through whose preaching they learned the way of truth. Through whose prayers, if they remain constant in the firmness of their faith and sanctity of their life, they will remain secure from all adversity, and reach the perfect glory of blessedness, through the gift of Our Lord Jesus Christ, who with the Father and the Holy Spirit lives and reigns as God for all worlds without end. Amen.<br />This translation was prepared from the MGH text by Mark Lasnier, University of Kansas, 1996.<br /> <o:p></o:p></div>
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Anglo-Saxon & Celtic Orthodoxy is about the Orthodoxy of The British Isles, Low Countries and parts of France, Scandinavia in the first millennium.http://www.blogger.com/profile/09923720977596995392noreply@blogger.com0tag:blogger.com,1999:blog-4867017149305555534.post-85832712824286876502013-01-11T19:27:00.000+02:002013-01-11T19:27:00.802+02:00St. Alcmund of Hexham (Died AD 781)<div dir="ltr" style="text-align: left;" trbidi="on">
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Bishop of Hexham
Died: 7th September AD 781
Little seems to be known about this man who became the seventh Bishop of Hexham in AD 767.
After his death, in AD 781, Alcmund was buried beside St. Acca, outside the Abbey turned Cathedral Church. The location of the grave was forgotten during the Danish invasions; but, in 1032, the Saint is said to have appeared in a vision to a local man, bidding him tell Alured, the Sacrist of Durham, to have his body translated to a more suitable place. Following these instructions, Alured discovered the Saint's remains and enshrined them at Hexham. However, he retained a single bone to add to the relic collection at Durham. The deceased holyman was not happy and it was soon found that that his feretrum could not be moved until the bone
was restored to its rightful place!
After being laid waste in 1154, all the saintly relics of Hexham were gathered together in a single shrine, until finally scattered by the Scots, 150 years later.<br />
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Anglo-Saxon & Celtic Orthodoxy is about the Orthodoxy of The British Isles, Low Countries and parts of France, Scandinavia in the first millennium.http://www.blogger.com/profile/09923720977596995392noreply@blogger.com0tag:blogger.com,1999:blog-4867017149305555534.post-53065200644929515002013-01-11T19:21:00.001+02:002013-01-11T19:21:29.708+02:00St. Aebbe of Minster-in-Thanet (Died AD 694)Abbess of Minster-in-Thanet
Died: 19th November AD 694 at Minster-in-Thanet, Kent
Domina Aebbe (often corrupted to Domneva), is usually known as Ermenburga, though this was said to be the name of one of her saintly sisters. The other two were St. Ermengitha and St. Etheldreda of Kent. Along with SS. Aethelred and Aethelbert of Eastry, they were the children of Prince Eormenred, a sub-King in Kent under his father, King Edbald. She married King Merewalh of Magonset and together they had at least three daughters - St. Mildred, Abbess of Minster-in-Thanet; St. Milburga, Abbess of Wenlock; and St. Milgitha, a nun at Eastry - and one son, Merefin, who died young, in the odour of sanctity. It seems likely that, during her time as Queen, Aebbe acquired some land now named after her at Abingdon in Berkshire. She may have been the ultimate founder of the great Abbey there, perhaps originally as a double monastery. She also has a church and a street dedicated to her in nearby Oxford.
In AD 664, Aebbe's cousin, Egbert, succeeded to the Kentish throne. Worried about the Royal claims of the lady's two nephews - Aethlred and Aethelbert - and encouraged by a ruthlessly ambitious advisor named Thunor, he had the two lads brutally murdered. He later, however, repented for his hasty actions and, according to Saxon law, was obliged to pay weregild, or the 'price of blood' to the victims' next-of-kin. Egbert sent for Queen Aebbe, received her in great state and offered her whatever she chose to ask. The lady chose, as the blood ransom, a gift of as much land as her tame doe could run round in one course and the King consented.
The spot chosen was the Isle of Thanet and there, in the presence of the King and his Court, Aebbe let loose the doe. Thunor, moved by envy and spite, tried to dissuade the King from giving up his lands at the instigation of a 'witch' and, being on horseback, set off in pursuit of the doe. He had scarcely started when the earth apparently opened up and swallowed him. The place, for centuries after, was called "Thunner's Leap." The doe continued her course and did not stop until she had encircled forty-eight ploughs of land. The King made a gift of all this to Aebbe and, after her husband's death, she built a monastery there, dedicated to the Blessed Virgin and in memory of her brothers (AD 673). This monastery was called Minster and was soon filled by seventy nuns and ruled by Aebbe as the first abbess. She died there on 19th November AD 694.
Edited from Agnes Dunbar's "A Dictionary of Saintly Women" (1904).
source AngloSaxon & Celtic Orthodox Church
Anglo-Saxon & Celtic Orthodoxy is about the Orthodoxy of The British Isles, Low Countries and parts of France, Scandinavia in the first millennium.http://www.blogger.com/profile/09923720977596995392noreply@blogger.com1tag:blogger.com,1999:blog-4867017149305555534.post-47615721058470237102013-01-11T19:09:00.000+02:002013-01-11T19:10:04.634+02:00St. Breaca (born c.486)<div dir="ltr" style="text-align: left;" trbidi="on">
<em>(Welsh-Breaga, Latin-Briacus, English-Breage)</em><br />
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<span style="font-family: Arial; font-size: large;">St. Selevan's sister, Princess Breaca, left Dumnonia to become a nun at St. Brigid's foundation of Campus Breacae in Ireland. She later returned to her home Kingdom with Saints Sinwin, Germoe, Elwen, Crowan and Helen. She built churches first at Pencair, then Trenwith and Talmeneth. She finally retired to the village named after her, Breage. </span></div>
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Anglo-Saxon & Celtic Orthodoxy is about the Orthodoxy of The British Isles, Low Countries and parts of France, Scandinavia in the first millennium.http://www.blogger.com/profile/09923720977596995392noreply@blogger.com0tag:blogger.com,1999:blog-4867017149305555534.post-51008761571113807352012-12-15T19:06:00.003+02:002012-12-15T19:06:59.923+02:00 The Wilton Cross<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="background-color: white; color: #211922; font-family: 'helvetica neue', arial, sans-serif; line-height: 14.850000381469727px;">The Wilton Cross:Anglo-Saxon, AD 675-700 From Wilton, Norfolk, England A cross-shaped gold and garnet cloisonné pendant set with an Early Byzantine coin This pendant displays the reverse of a lightweight solidus of the Byzantine Emperor Heraclius (reigned AD 610-41), which can be dated to between 613 and 630.</span></div>
Anglo-Saxon & Celtic Orthodoxy is about the Orthodoxy of The British Isles, Low Countries and parts of France, Scandinavia in the first millennium.http://www.blogger.com/profile/09923720977596995392noreply@blogger.com0tag:blogger.com,1999:blog-4867017149305555534.post-81649058662378239812012-12-15T18:50:00.004+02:002012-12-15T18:50:48.547+02:00An Anglo-Saxon Cross Brooch<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="border: 0px; color: black; font-family: Arial, sans-serif; font-size: 15px; font-style: inherit; line-height: 1.2em; margin: 0px; padding: 0px; vertical-align: baseline;">For Anglo-Saxonists with any streak of the romantic in them, the most pleasing find of the Trust's summer excavations must be the small cross found in the Cattle Market site, which is certainly a relic of Anglian York. It is gratifying enough to tearn of any finds at all being made outside the predictable area of the Minster for this hitherto archaeologically elusive period. But the discovery of this cross and related materials not only labels the Cattle Market region as a likely Anglian suburb of early date; it also offers a date within a momentous period of York’s church history.</span></div>
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<span style="border: 0px; color: black; font-family: Arial, sans-serif; font-size: 15px; font-style: inherit; line-height: 1.2em; margin: 0px; padding: 0px; vertical-align: baseline;">The location of the cross was in the top of a well long since disused into which a wattle and daub wail had slipped. Domestic refuse containing vegetable matter and bones (but no pottery) had been thrown into the depression and among this lay the cross and two Anglo-Saxon coins.</span></div>
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<span style="border: 0px; color: black; font-family: Arial, sans-serif; font-size: 15px; font-style: inherit; line-height: 1.2em; margin: 0px; padding: 0px; vertical-align: baseline;">The cross is of the Celtic type - closely paralelled in its shape among Irish and Manx stone crosses and decoration in Irish manuscripts or manuscripts showing strong Irish influence (see, for example, the two illustrations). The arms are equal in length and around their intersection is developed a circular decorative area which intrudes into the angles between the arms. It is about 32mm square and cast in bronze about 2mm thick. A slightly irregular edge has been turned back and beaten roughly down forming an uneven rim on the backside - which is completely undecorated and obviously not intended to be seen. On the back are two lugs standing about 7mm high, 5mm wide and 1mm thick, each pierced with a round hole. Thexe lugs are placed in such a way that the holes are not face to face so that a straight pin could be pushed through. Instead they lay in such a way that two separate pins or s staple-shaped fastener would be required. It is possible that the cross was sewn on to something - a hat or a robe. But the length of the lugs might suggest that it was intended to be fastened through a rigid material of substantial thickness: it might for example be a decorative detail from some object of wood or metal, rather than a personal brooch.</span></div>
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<span style="border: 0px; color: black; font-family: Arial, sans-serif; font-size: 15px; font-style: inherit; line-height: 1.2em; margin: 0px; padding: 0px; vertical-align: baseline;">The decoration on the face of the cross is skillfully enough done by a cloisonne technique used by the Celts but highly characteristic of Anglo-Saxon workmanship. Within raised ‘walls’ of metal a symmetrical pattern is made of ‘cells’. Though on this cross these cells are now empty, it might be assumed, by the example of amply surviving instances of this technique, that they were originally filled with gems - for example garnet - or coloured enamel. Traces of a yellow substance like yellow enamel used in Anglo-Saxon ornament do in fact show in some of the cells, though these may prove to be natural chemical discolourings. The workmanship is not of the very highest order. Apart from the rough finish given to the back, there is a lack of perfect symmetry in the arms of the cross which do not match exactly in size. A small hole right through the bottom of one cell has a slight rim on the backside and a curve which suggests it was made by a clumsily tapped engraving tool.</span></div>
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<span style="border: 0px; color: black; font-family: Arial, sans-serif; font-size: 15px; font-style: inherit; line-height: 1.2em; margin: 0px; padding: 0px; vertical-align: baseline;">The ends of the arms are not square, but bifurcated. The shape thus created is ideal for decoration with the interlace pattern so common in Celtic and Anglo-Saxon art. But instead a very simple design has been chosen consisting of two crescent moon shaped cells back to back and filling the space between the centre medallion and the end of the arms. The centre piece itself is also simply though attractively designed. The single motif is repeated in each of the quadrants into which the circle is divided, thus forming a swastika-cross. The whole decoration is plain and sober, compared with the exuberance that can be expressed with interlace pattern, in Irish stone crosses of this period, or (nearer home) in the cross-patterns in the base of the Ormside Bowl (Yorkshire Museum).</span></div>
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<span style="border: 0px; color: black; font-family: Arial, sans-serif; font-size: 15px; font-style: inherit; line-height: 1.2em; margin: 0px; padding: 0px; vertical-align: baseline;">The coins associated with the cross confirm the date which its form and decoration most strongly suggest: the 8<sup>th</sup> century. Both coins are of silver mixed with bronze bearing on the reverse side the figure of a fantastic animal and on the obverse the name of king Eadberht of Northumbria.</span></div>
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<span style="border: 0px; color: black; font-family: Arial, sans-serif; font-size: 15px; font-style: inherit; line-height: 1.2em; margin: 0px; padding: 0px; vertical-align: baseline;">Eadberht peacefully succeeded his cousin Ceolwulf (who abdicated to become a monk) in 737. Of his reign little is recorded, though he may be the Northumbrian king who gained great victories against the Strathclyde Britons (Welsh) and captured their royal city of Dumbarton just after the mid-8<sup>th</sup> century. <em>The</em> <em>Anglo-Saxon Chronicle</em> mentions that Æthelbald of Mercia harried Northumbira in the very year of Eadberht's succession, and that York was burnt down in 741, but otherwise Northumbrian affairs for this period barely feature there. Eadberht rules until 758 and then, like his cousin, entered a monastery, passing on the crown to his son Oswulf who, however, was murdered a year later by one of his own household. When Eadberht died in 768 he was, the <em>Chronicle</em> says, buried in York in the same chapel as his brother, Archbishop Egbert, who had died two years previously.</span></div>
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<span style="border: 0px; color: black; font-family: Arial, sans-serif; font-size: 15px; font-style: inherit; line-height: 1.2em; margin: 0px; padding: 0px; vertical-align: baseline;">Egbert has a much more definite and distinguished place in English history than his brother, for he it was who, with the powerful support of the Venerable Bede, persuaded the Pope to send once more the archbishop’s pallium which had been intended for Paulinus a century earlier, but which Edwin’s death in war and the flight of Paulinus forestalled. The text of the letter still survives which Bede wrote to Egbert at York on 5 November 734, advising him that if only Egbert would make certain reforms in his bishopric it was most likely that York would at last be raised to metropolitan status as had been expressed purpose of Pope Gregory when he sent Augustine to convert the English. And so it was, in the year of Bede's death, 735 Egbert became the first archbishop of York, and the Roman hierarchy of the church in Northumbria was now complete, as it had been long since in the South. Yet the Celtic church, which had played such a fundamental part in the Christianisation of the North, but had been in retreat since its defeat at the Synod of Whitby in 664, left its legacy in Northumbria - not in the form of church organisation and practice but in that sense of the beauty of holiness so pronounced in Northumbrian religious art, as in the great stone crosses and the illuminated gospel books.</span></div>
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<span style="border: 0px; color: black; font-family: Arial, sans-serif; font-size: 15px; font-style: inherit; line-height: 1.2em; margin: 0px; padding: 0px; vertical-align: baseline;">The small cross from the Cattle Market site is a memento of the York which Bede knew and visited where Celtic met Roman under the patronage of Anglo-Saxon kings.</span></div>
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<span style="border: 0px; color: black; font-family: Arial, sans-serif; font-size: 15px; font-style: inherit; line-height: 1.2em; margin: 0px; padding: 0px; vertical-align: baseline;">S.A.J. Bradley</span></div>
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Anglo-Saxon & Celtic Orthodoxy is about the Orthodoxy of The British Isles, Low Countries and parts of France, Scandinavia in the first millennium.http://www.blogger.com/profile/09923720977596995392noreply@blogger.com0tag:blogger.com,1999:blog-4867017149305555534.post-44909618986973971982012-12-02T01:13:00.000+02:002012-12-02T01:14:51.386+02:00Biography of St. David, Patron Saint of Wales<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="color: black; font-family: arial, helvetica;">By David Nash Ford</span><span style="color: black; font-family: arial, helvetica;"></span></div>
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<span style="color: black; font-family: Times New Roman;">S T. D A V I D</span><br />
<span style="color: black; font-family: Arial; font-size: small;"><em>The Holiest Son of Wales</em></span></div>
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<span style="font-family: Arial;"><i>Born</i><span style="font-family: Arial;">: </span>AD 487at Carfai, Pembrokeshire <i><br />Died</i>: 1st March AD 589 at St. Davids, Pem</span><span style="font-family: Arial;">b</span><span style="font-family: Arial;"><span style="font-family: Arial;">rokeshire</span></span></div>
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<span style="font-family: Arial;">The life-story and legends of St. David are largely based on his biography written by one Rhygyfarch in the late 11th century. He is generally accepted as having been the son of a lady of noble Irish birth living in Dyfed. <a href="http://www.britannia.com/bios/ebk/noncg.html"><b>Lady Non</b></a>by name, she had taking on a religious life, joining the convent at Ty Gwyn near Whitesands Bay. However, her beauty brought her to the attention of<a href="http://www.britannia.com/bios/ebk/sanddcn.html"><b>Sandde</b></a>, a prince of the adjoining Kingdom of Ceredigion, while he was travelling nearby. His advances were, of course, vehemently rejected but the Royal lord would not take no for an answer and forced his passions upon the unfortunate Non.<br /><br />The poor girl fell pregnant with the future St. David: a man of such holiness that even from the womb he, apparently, performed miracles. For an old story tells how, during her pregnancy, Non entered a certain church to listen the preaching of the local priest - he is said to have been <a href="http://www.britannia.com/bios/ebk/gildas.html"><b>St. Gildas</b></a> but he was somewhat younger than David - and immediately the man was struck dumb. Because her child was soon to excel all religious teachers, the cleric found himself unable to continue whilst in the great man's presence.<br /><br />He was eventually born in the middle of a violent storm at Caerfai, on the coast just south of Mynyw (<a href="http://britannia.com/celtic/wales/sacred/davids.html"><b>St. Davids</b></a>), where a ruined chapel still marks the very spot. Traditionally, this was around AD 462, though recent work by Carney suggests AD 487 to be a more likely date. Non named her son,<i>Dewidd</i>, but he was commonly called Dewi from the local Dyfed pronunciation. David is an English version taken from the Latin, Davidus. He was brought up, by his mother, in Henfeynyw (<i>Vetus Rubus</i>) near Aberaeron and, at a young age, was baptised by his maternal cousin, St. Eilfyw. David may have been educated by St. Colman o<i>f Dromore</i>, but seems unlikely.<br /><br />David was greatly attracted to the Welsh Church and, when he became a man, he was soon ordained a priest. He travelled to the island of <i>Wincdi-Lantquendi</i> (possibly Whitland) in order to study under St. Paulinus <i>of Wales</i>. He stayed there for at least ten years, but is also said to have studied under<a href="http://www.britannia.com/bios/ebk/illtud.html"><b>St. Illtud</b></a> at Llanilltud Fawr (Llantwit Major) around this time. David was a star pupil and even cured Paulinus of his blindness.<br /><br />Our saint then began to travel the country, evangelising as he went. He is said to have founded twelve monasteries in Southern Wales, though many of these are erroneous later claimants. PC Bartrum suggests that possible genuine foundations may have included Glasgwm (Elfael), Colfa (Elfael), Llangyfelach (Gwyr), Llanarthne (Ystrad Tywi) and Betws (Ystrad Tywi). He also visited the court of King <i>Proprius</i> of Ergyng - probably King <a href="http://www.britannia.com/bios/ebk/peibiceg.html"><b>Peibio Clafrog</b></a> - and cured his blindness too.<br /><br />Eventually, David returned to Henfeynyw where he met up with his relation, Bishop Gwestlan. The two were neighbours and companions for some time, before the Welsh patron moved on to nearby Rhoson Uchaf (<i>Rosina Vallis</i>) near Mynyw (St. Davids). He was accompanied by a number of disciples, including <a href="http://www.britannia.com/bios/ebk/aeddan.html"><b>Aeddan</b></a>, <a href="http://www.britannia.com/bios/ebk/teilo.html"><b>Teilo</b></a> and Ysfael, and together they founded the monastery of Mynyw (St. Davids). An Irish chieftain, named Bwya, living at nearby Castell Penlan, was not best pleased at this invasion of monks and plotted to drive them out. His wife sent her maidservants to bathe naked in the River Alun and tempt David and his followers, but the clerics were far from impressed. Misfortune soon befell the Irish couple and David was able to settle down without further harassment.<br /><br />By this time, David's fame as a spiritual leader was becoming widespread throughout Britain. He became known as 'the Waterman' - David Aquaticus (Dewi Dyfyrwr) - because he encouraged his followers to live drink and bathe in cold water. He attracted pupils from many walks of life, including retired monarchs like <a href="http://www.britannia.com/bios/ebk/constsdm.html"><b>St. Constantine</b></a> <i>of Dumnonia</i>. From Mynyw (St. Davids), they spread the Word of God, travelling across the country and especially to Ireland. St. Aeddan crossed the Irish Sea and founded the monastery of Ferns from where a premonition warned him that David was about to be poisoned. He sent his companion, Ysgolan, to save the great saint from assassination; which he did. Other Irish visitors included Bishop Barre to whom David lent a miraculous horse which carried him home across the sea!<br /><br />David then decided to undertake a pilgrimage to Jerusalem with SS. Teilo and Padarn. It is said that they were there consecrated bishops by the patriarch. Upon his return to Wales, in AD 545, David was persuaded by SS. <a href="http://www.britannia.com/bios/ebk/deinigpn.html"><b>Deiniol</b></a>, Bishop of Bangor Fawr, and <a href="http://www.britannia.com/bios/ebk/dyfrig.html"><b>Dyfrig</b></a>, Bishop of Ergyng (and said to be Archbishop of Wales) to attend the Synod of Llandewi Brefi, which had been convened to discuss disipline within the church and to stamp out the<a href="http://www.britannia.com/history/bb418.html"><b>Pelagian Heresy</b></a>. St. Paulinus <i>of Wales</i> had recommended his old pupil, since his six-foot stature made him ideal for addressing the vast crowds. The story goes that David spoke so eloquently before his peers that a hill miraculously raised up beneath him. Dyfrig resigned his Archiepiscopate in David's favour; and he moved the cathedral from <a href="http://www.britannia.com/history/arthur/caerleon.html"><b>Caerleon</b></a> to his own foundation at Mynyw (St. Davids). The elderly St. Gildas is said to have disputed the appointed, but SS. <a href="http://www.britannia.com/bios/ebk/cadogdgg.html"><b>Cadog</b></a> and Finnian of Clonard ruled in favour of David. In fact, it is unlikely that an archiepiscopal see existed in Wales at this time, but David's monastery does seem to have eclipsed the influence of the more easterly church. A second synod, of Victoria, was summoned some years later, in AD 569, to re-assert the anti-pelagian decrees agreed at Brefi.<br /><br />It was possibly around this period that David is said to have visited<a href="http://www.britannia.com/history/gbury.html"><b>Glastonbury</b></a> in Somerset. He had learnt of the <a href="http://www.britannia.com/history/abbey.html"><b>abbey</b></a>'s great sanctity and wished to dedicate the building. However, upon his arrival, he apparently had a dream in which the Lord appeared to him and declared that he had already dedicated the church in honour of his mother, St. Mary. So, David decided instead to extend the so-called 'Old Church' erected by <a href="http://www.britannia.com/history/biographies/joseph.html"><b>St. Joseph of Arimathea</b></a> and erected a more extensive building to the east.<br /><br />David died at Mynyw (St. Davids) on Tuesday 1st March AD 589 and was buried in his cathedral, where his relics are still venerated to this day. He must have been extremely old.</span></div>
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Anglo-Saxon & Celtic Orthodoxy is about the Orthodoxy of The British Isles, Low Countries and parts of France, Scandinavia in the first millennium.http://www.blogger.com/profile/09923720977596995392noreply@blogger.com0tag:blogger.com,1999:blog-4867017149305555534.post-79722566053605532462012-12-02T01:04:00.000+02:002012-12-02T01:04:38.293+02:00ENGLAND`S OLDEST HAUNTED CHURCH<iframe width="420" height="315" src="http://www.youtube.com/embed/3sm2wOOzLHk" frameborder="0" allowfullscreen></iframe>
Here Haunted Earth visit the oldest church in England of St Peter Ad Murum at Bradwell Juxta Mare, (Bradwell on Sea), Essex.
Reputedly 1,350 years old, the church was built from the ruins of the abandoned Roman Shore Fort of Othona by St Cedd when he converted the East Saxon tribes of Essex to Christianity.
The church is modelled on an early Coptic Christian design that originated in the former Christian countries of Syria and Egypt.
For many years the church was used as a cow barn until 1920 when it was re-consecrated and opened to the public.
Will Haunted Earth make contact with spiritual presences that still abound there? Tune in to find out.
FOOTNOTE:
Today the area is threatened by the presence of 10 off-shore wind turbines, and the re-opening and expansion of nearby Bradwell Nuclear (Magnox) Power Station which although closed by the government in 2002 they now want to re-open and increase it`s operation in the near future.
The future of this area of outstanding natural beauty looks very bleak.
Κατηγορία:Anglo-Saxon & Celtic Orthodoxy is about the Orthodoxy of The British Isles, Low Countries and parts of France, Scandinavia in the first millennium.http://www.blogger.com/profile/09923720977596995392noreply@blogger.com0tag:blogger.com,1999:blog-4867017149305555534.post-61744409364091371022012-12-02T00:42:00.003+02:002012-12-02T00:42:43.309+02:00Saxon chapel of Odda 1056<iframe width="420" height="315" src="http://www.youtube.com/embed/7qMH78eJuTs" frameborder="0" allowfullscreen></iframe>
Odda's chapel, a rare Saxon chapel built in 1056 by Odda, a relative of King Edward the confessor. Now owned by English heritage. Located in Deerhurst, Gloucestershire.Anglo-Saxon & Celtic Orthodoxy is about the Orthodoxy of The British Isles, Low Countries and parts of France, Scandinavia in the first millennium.http://www.blogger.com/profile/09923720977596995392noreply@blogger.com0tag:blogger.com,1999:blog-4867017149305555534.post-26164161853134180452012-12-02T00:39:00.001+02:002012-12-02T00:39:47.336+02:00Escomb Saxon Church 675 A.D Bishop Auckland County Durham<iframe width="560" height="315" src="http://www.youtube.com/embed/9_HEgz8hIFM" frameborder="0" allowfullscreen></iframe>
Escomb Saxon church 'St. Johns' was constructed in circa 675 A.D it is the earliest example of a Saxon Church in the United Kingdom and possibly Europe. Set within a circular walled churchyard most scholars agree that St. Johns belongs to the earliest period of Northumbrian Christianity.
The church is most likely built of reclaimed stone obtained from the nearby Roman Fort of Binchester 'Vinovia or Vinovium' several worked Roman stones are visible around the church.
During the 13th century both the interior and exterior of the church were plastered & several frescoes adorned the interior of the church, today though the only fresco that remains is upon the 'Chancel Arch'
INTERESTING FEATURES INCLUDE:
Vernacular roof beams.
Saxon carved altar cross in Chancel.
Frosterly marble gravestone in the floor of the sanctuary.
12th Century Font.
Granite Cross at porch apex.
7th Century Sundial on south wall.
17th Century Sundial above porch door.
Stone in the shape of a mounting block or steps in north wall.
Stone with groove caused by chariot or oxen cart in north wall.
Roman Sixth Legion 'LEG VI' stone inserted upside down in north wall (Faded).
Various worked Roman stones with cross chisel marks around the church.
Roman altar stone (Faded).
16th Century grave stones of a Pagan & Roman influence.
St. Johns Church had been restored by 1880 following 15 years of neglect when it became disused as a place of worship, apart from this short period of time the church has been in continuous use since 675 A.D.
Escomb Saxon Church is two mile from Bishop Auckland and is a real gem that is often over-looked by residents of County Durham & the wider region. Yet St. Johns is a place of pilgrimage & solitude for people around the UK and even the world, many visitors are completing 'The Wear Valley Way' a local long distance walk.
If the church is not open during visiting hours then do not worry, at the rear of the church are some homes, call at No26 where the keys hang on an hook to the left of the front door 'genuine northern hospitality just let yourself in but remember to lock up & return the keys to their hook upon exiting & please don't forget to make a donation to help with the upkeep of St. Johns''.Anglo-Saxon & Celtic Orthodoxy is about the Orthodoxy of The British Isles, Low Countries and parts of France, Scandinavia in the first millennium.http://www.blogger.com/profile/09923720977596995392noreply@blogger.com0tag:blogger.com,1999:blog-4867017149305555534.post-32532748352142911072012-12-02T00:23:00.002+02:002012-12-02T00:23:59.927+02:00Medieval Sourcebook: The Life of St. Columban, by the Monk Jonas, (7th Century)<div dir="ltr" style="text-align: left;" trbidi="on">
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<b style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-size: 18px; line-height: 1.25em;">[D.C. Munro: Introduction:]</b><br />
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;"><i>During the sixth and seventh centuries the greatest missionary activity was shown by the Scots who dwelt in Ireland. In that country religion was cherished with greater zeal than elsewhere, and learning was fostered for the sake of the Cchurch. But not content with the flourishing state of Christianity in their own island, the most zealous monks often passed over to the continent. There even the nominal Christians were little inclined to follow the precepts of the religion which they professed. Gaul especially attracted the attention of the bold missionaries from Ireland,. and the Irish usages became well established in some parts of lie country. Unfortunately almost all the accounts of the missionaries from Ireland have been lost; consequently this biography of Columban is of great value.</i></span></div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;"><i>Jonas, the author of' this life, became a monk at Bobbio, in northern Italy, three years after Columban's death. He was soon employed on this biography, for which he obtained material, as he himself said, from the stories told by the saint's companions. Living as be did, among the, latter, his account reflects their feelings faithfully, and we may be certain that he has recorded the events accurately, and s often reproduced the saint's own words. As is usual in such biographies, the miracles are numerous; for the contemporaries these formed the most valuable portions; for modern students they are full of instruction, and throw much light on the daily life of the monks.</i></span></div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;"><i>The language of Jonas is somewhat bombastic and difficult to put into English. In some cases, the translator has been unable to determine the exact connection of certain clauses with the context. In such sentences he has translated literally hoping that others might see a connection which he missed. In general, where he suspected any mistake, he has followed the Latin closely. A new and careful collation and transcription of the manuscripts would undoubtedly remove any of the difficulties. There has been no translation of this life into any modern language before, except a very imperfect rendering of selected passages by Abel in the "</i>Geschichtschreiber der deutschen Vorzeit<i>." In this translation the preface, which has little or no importance for the life of the saint, has been omitted from lack of space. All the rest is translated in full. The names of places have generally been modernized, because readers who live far from large libraries, might otherwise lose the geographical information given here. </i></span></div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;"><b>SAINT DATA</b>: Columban, abbot and missioner, Born in Leinster (Ireland), c. 540; d. at Bobbio, Italy, 640; feast day 23 November. [*Note that, despite Jonas' assertion that Columban was also known as "Columba", he is distinct from St. Columba, founder of Iona, born in 521, d. 597, and whose feast day is June 9.] </span></div>
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<b>THE LIFE OF ST. COLUMBAN<br />BY THE MONK JONAS.</b></div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;">Mabillon: <i>Acta Sanctorum Ordinis S. Benedicti</i>, Vol. I, Venice, 1733, pp. 3-26. Latin. </span></div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;"><b>6.</b></span></div>
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Columban, who is also called Columba, was born on the island of Ireland. This is situated in the extreme ocean and, according to common report, is charming, productive of various nations, and free from the wars which trouble other nations, Here lives the race of the Scots, who, although they lack the laws of the other nations, flourish in the doctrine of Christian strength, and exceed in faith all the neighboring tribes. Columban was born amid the beginnings of that race's faith, in order that the religion, which that race cherished uncompromisingly, might be increased by his own fruitful toil and the protecting care of his associates.</div>
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But what happened before his birth, before be saw the light of this world, must not be passed over in silence. For when his mother, after having conceived, was bearing him in her womb, suddenly in a tempestuous night, while she was buried in sleep, she saw the sun rise from her bosom and issuing forth resplendent, furnish great light to the world. After she had arisen from sleep and Aurora rising had driven away the dark shadows from the world, she began to think earnestly of these matters, joyfully and wisely weighing the import of so great a vision ; and she sought an increase of consolation from such of her neighbors as were learned, asking that with wise hearts they should examine carefully the meaning of so great a vision. At length she was told by those who had wisely considered the matter, that she was carrying in her womb a man of remarkable genius, who would provide what would be useful for her own salvation and for that of her neighbors.</div>
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After the mother learned this she watched over him with so great care that she would scarcely entrust him even to his nearest relatives. So the life of the boy aspired to the cultivation of good works under the leadership of Christ, without whom no good work is done. Nor without reason had the mother seen the shining sun proceed from her bosom, the sun which shines brightly in the members of the Church, the mother of all, like a glowing Phoebus. As the Lord says: ct Then shall the righteous shine forth as the sun in the kingdom of their Father." So Deborah, with the voice of prayer, formerly spoke to the Lord, by the admonition of the Holy Spirit, saying: But let them love Thee be as the sun when he goeth forth in his might."</div>
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For the milky way in the heavens, although it is itself bright, is rendered more beautiful by the presence of the other stars ; just as the daylight, increased by the splendor of Phoebus, shines more benignantly on the world. So the body of the Church, enriched by the splendor its Founder, is augmented by the hosts of saints and is made resplendent by religion and learning, so that those who come after draw profit from the concourse of the learned. And just as the sun or moon and all the stars ennoble the day and night by their refulgence, so the merits of the holy priests increase the glory of the Church. </div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;"><b>7.</b></span></div>
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When Columban's childhood was over and he became older, he began to devote himself enthusiastically to the pursuit of grammar and ;he sciences, and studied with fruitful zeal all through his boyhood and youth, until he became a man. But, as his fine figure, his splendid color, and his noble manliness made him beloved by all, the old enemy, began finally to turn his deadly weapons upon him, in order to catch in his nets this youth, whom he saw growing so rapidly in grace. And he aroused against him the lust of lascivious maidens, especially of those whose fine figure and superficial beauty are wont to enkindle mad desires in the minds of wretched men.</div>
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But when that excellent soldier saw that he was surrounded on all sides by so deadly weapons, and perceived the cunning and shrewdness of the enemy who was fighting against him, and that by an act of human frailty, he might quickly fall over a precipice and be destroyed,-as Livy says, "No one is rendered so sacred by religion, no one is so guarded, that lust is unable to prevail against him," - holding in his left hand the shield of the Gospel and bearing in his right hand the two-edged sword, he prepared to advance and attack the hostile lines threatening him. He feared lest, ensnared by the lusts of the world, he should in vain have spent so much labor on grammar, rhetoric, geometry and the Holy Scriptures. And in these perils he was strengthened by a particular aid. </div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;"><b>8.</b></span></div>
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When he was already meditating upon this purpose, he came to the dwelling of a holy and devout woman. He at first addressed her humbly, afterwards he began to exhort her, as far as lay in his power. As she saw the increasing strength of the youth she said: "I have gone , forth to the strife as far as it lay in my power. Lo, twelve years have passed by, since I have been far from my home and have sought out this place of pilgrimage. With the aid of Christ, never since then have I engaged in secular matters ; after putting my hand to the plough, I have not turned backward. And if the weakness of my sex had not prevented me, I would have crossed the sea and chosen a better place among strangers as my home. But you, glowing with the fire of youth, stay quietly on your native soil; out of weakness you lend your ear even against your own will, to the voice of the flesh, and think you can associate with the female sex without sin. But do you recall the wiles of Eve, Adam's fall, how Samson was deceived by Delilah, bow David was led to injustice by the beauty of Bathsheba, how the wise Solomon was ensnared by the love of a woman? Away, 0 youth I away! flee from corruption, into which, as you know, many have fallen. Forsake the path which leads to the gates of hell."</div>
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The youth, trembling at these words, which were such as to terrify a youth, thanked her for her reproaches, took leave of his companions and set out. His mother in anguish begged him not to leave her. But he said: "Hast thou not beard, 'He that loveth father or mother more than me is not worthy of me?"' He begged his mother, who placed herself in his way and held the door, to let him go. Weeping and stretched upon the floor, she said she would not permit it. Then leaping over both threshold and mother he asked his mother not to give way to her grief ; she would never see him again in this life, but wherever the way of salvation led him, there he would go. </div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;"><b>9.</b></span></div>
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When he left his birthplace, called by the inhabitants, Lagener-land, (Leinster, in Ireland) he betook himself to a holy man named Sinell, who at this time was distinguished among his countrymen for his unusual piety and knowledge of the Holy Scriptures. And when the holy man saw that St. Columban had great ability, be instructed him in the knowledge of all the Holy Scriptures. Nevertheless, as was usual, the master attempted to draw out the pupils under false pretences, in order that be might learn their dispositions, either the glowing excess of the senses, or the torpor induced by slothfulness. He began to inquire into Columban's disposition by difficult questions. But the latter tremblingly, nevertheless wisely, in order not to appear disobedient, nor touched by the vice of the love of vainglory, obeyed his master, and explained in turn all the objections that were made, mindful of that saying of the Psalmist, "Open thy mouth wide and I will fill its, Thus Columban collected such treasures of holy wisdom in his breast that he could, even as a youth, expound the Psalter in fitting language and could make many other extracts worthy to be sung, and instructive to read. </div>
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Then he endeavored to enter a society of monks, and went to the monastery of Bangor. [*In Ulster, Ireland] The abbot, the holy Congall, renowned for his virtues, was a faithful father to his monks and was held in high esteem for the fervor of his faith and the order and discipline which he preserved. Here Columban gave himself entirely to fasting and prayer, to bearing the easy yoke of Christ, to mortifying the flesh, to taking the cross upon himself and following Christ, in order that he who was to be a teacher of others might show the learning which he taught teacher more fruitfully by his own example in mortifying his own body ; and that he who was to instruct others might first his own instruct himself.</div>
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After he had been many years in the cloister he longed to go into strange lands, in obedience to the command which the Lord gave Abraham: "Get thee out of thy country, and from thy kindred, and from thy father's house, into a land that I will shew thee." Accordingly he confessed to the venerable father, Congall, the burning desire of his heart and the longing enkindled by the fire of the Lord, concerning which the Lord says: "I am come to send fire on the earth ; and what will I, if it be already kindled?"' [*King James Version translation of Luke 12:49, The Vulgate, which is quoted here, reads "<i>quem volo ut ardeat"</i>]. But he did not receive the answer which he wished, for it was hard for Congall to bear the loss of so great a comfort. At length, however, the latter began to conquer himself and to think that he ought not to consider his own need more than the necessities of others. Nor was it done without the will of the Almighty, who had educated His novice for future strifes, in order that He might win glorious triumphs from his victory and secure joyful victories from the phalanxes of slaughtered enemies.</div>
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The abbot accordingly called St. Columban and although sorrowful, he considered the good of others before his own good, and bestowed upon him the bond of peace, the strength of solace and companions who were known for their piety. </div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;"><b>10.</b></span></div>
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Having collected a band of brethren, St. Columban asked the prayers of all, that he might be assisted in his coming journey, and that he might have their pious aid. So he started out in the twentieth [*or thirtieth, MSS differ] year of his life, and under the guidance of Christ went to the seashore with twelve companions. Here they waited to see if the mercy of the Almighty would allow their purpose to succeed, and learned that the spirit of the all-merciful Judge was with them. So they embarked, and began the dangerous journey across the channel and sailed quickly with a smooth sea and favorable wind to the coast of Brittany. Here they rested for a while to recover their strength and discussed their plans anxiously, until finally they decided to enter the land of Gaul. They wanted zealously and shrewdly to inquire into the disposition of the inhabitants in order to remain longer if they found they could sow the seeds of salvation; or in case they found the hearts of the people in darkness, go on to the nearest nations. </div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;"><b>11.</b></span></div>
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Accordingly, they left Brittany and proceeded into the Gallic lands. At that time, either because of the numerous enemies from without, or on account of the carelessness of the bishops, the Christian faith had almost departed from that country. The creed alone remained. But the saving grace of penance and the longing to root out the lusts of the flesh were to be found only in a few. Everywhere that he went the noble man preached the Gospel. And it pleased the people because his teaching was adorned by eloquence and enforced by examples of virtue.</div>
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So great was his humility and that of his followers, that just as the children of this world seek honor and authority, so they, on the contrary vied with one another in the practice of humility, mindful of that saying: "He that humbleth himself shall be exalted," and of the text in Isaiah: "But to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word." Such piety and love dwelt in them all, that for them there was only one will and one renunciation.</div>
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Modesty and moderation, meekness and mildness adorned them all in equal measure. The evils of sloth and dissension were banished. Pride and haughtiness were expiated by severe punishments. Scorn and envy were driven out by faithful diligence. So great was the might of their patience, love and mildness that no one could doubt that the God of mercy dwelt among them. If they found that one among them was in error, they strove in common, with equal right, to restrain the sinner by their reproaches. They had everything in common. If anyone claimed anything as his own, he was shut out from association with the others and punished by penances. No one dared to return evil for evil, or to let fall a harsh word; so that people must have believed that an angelic life was being lived by mortal men. The holy man was reverenced with so great gratitude that where he remained or a time in a house, all hearts were resolved to practice the faith more strictly. </div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;"><b>12.</b></span></div>
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Finally, the reports about Columban spread to the court of king Sigibert, who at this time ruled with honor over the two Frankish 'kingdoms of Austrasia and Burgundy. [*Sigibert died in 575 and was king only of Austrasia] The name of the Franks was held in honor above that of any of the other inhabitants of Gaul. When the holy man with his companions appeared before the king, the greatness of his learning caused him to stand high in the favor of the king and court Finally, the king begged him to remain in Gallic territory, not to go to other peoples and leave him ; everything that he wished should be done. Then he replied to the king that be did not wish to be enriched with the treasures of others, but as far as he was not hindered by the weakness of the flesh to follow the command of the Gospel "Whosoever will come after me, let him deny himself and take up his cross and follow me."</div>
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Then the king answered and said: "If you wish to take the cross Christ upon you and follow Him, seek the quiet of a hermitage. Only Of be careful, for the increase of your own reward and for our spiritual good, to remain in our kingdom and not to go to the neighboring peoples." As the choice was left to him in this manner, he followed the king's advice and chose for himself a hermitage. At that time there was a great wilderness called Vosagus, [*the Vosages] in which there was a castle, which had long been in ruins, and which had been called for ages, <i>Anagrates</i>.[Anegray]. When the holy man came to that place, he settled there with his followers in spite of the entire loneliness, the wilderness and the rocks, mindful of the proverb that, "Man shall not live by bread alone," but shall have sufficient food from the bread of life and shall never hunger.</div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;"><b>13.</b></span></div>
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While the man of God was in that place with his companions, one of the brethren, either as a test or because of some sin, began to he chastised by a violent fever. Since they had no food except such as the barks and herbs furnished, they began with one mind to desire that all should give themselves up to prayer and fasting for the sake of the welfare of their sick brother. Having now fasted for three days and having nothing to refresh their wearied bodies, suddenly they saw a certain man standing before their gate with horses loaded with a supply of bread and condiments. He said that he had been led by a sudden impulse of his heart to bear aid from his own substance to those who were, for Christ's sake, suffering from so great poverty in the wilderness. Therefore, having presented to the man of God what he had brought he began to ask earnestly that the holy man should pray to God in behalf of his wife, who for a whole year bad been burning with so violent a fever that it now seemed impossible that she could be restored to health. As be made his request with an humble and contrite heart, the man of God was unwilling to deny him any comfort, and having called together the brethren he invoked the mercy of God in behalf of that woman. When he and his companions had completed their prayer, the woman who had been in such imminent peril of death, was immediately restored to her health. When her husband had received the benediction from the man of God and had returned home, he found his wife sitting there. He questioned her as to the time when the fever left her and learned that she had been healed at the very hour when the man of God had prayed to the Lord in her behalf. </div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;"><b>14.</b></span></div>
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Therefore, after a brief space of time in which they piously endeavored to propitiate Christ and to atone for their evil thoughts, through mortification of the flesh and extreme fasting, they mortified their members to the glory of God, and desired to preserve the inviolate state of their religion. By their extreme severities every lust of the flesh was expelled, so that the plunderer and robber of all virtues fled. Nine days had already passed in which the man of God and his companions had taken no other food than the bark of trees and the roots of herbs. But the compassion of the divine virtue tempered the bitterness of the food. A certain abbot, named Caramtoc, who ruled over a monastery of which the name was <i>Salicis</i>, was warned by a vision, that be should bear the necessities of life to God's servant Columban, dwelling in the wilderness. Therefore, Caramtoc rising called his cellarer, Marculf by name, and told him what bad happened. The latter replied, "Do as you have been told." Caramtoc therefore ordered Marculf to go and prepare everything that be could, to carry to St. Columban. Marculf accordingly, having loaded his wagons started out. But when the hour of darkness came on, he sought in vain for a way to continue his journey. Nevertheless, he thought that if the command was from God, the power of the Commander would show the way to the horses, if they were left to their own guidance. Wonderful power! The horses, advancing, followed an unknown road and in a direct course proceeded to Anegray to the doors of St. Columban. Marculf amazed followed the tracks of the horses, came to the man of God and presented what he had brought. The latter returned thanks to his Creator because He did not neglect to prepare a table for His servants in the wilderness. Therefore, having received a benediction from him, Marculf returned by the path by which he bad come and disclosed to all what had happened. Then crowds of people and throngs of the infirm began to crowd about St. Columban in order that they might recover their health and in order to seek aid in all their infirmities. When he was unable to rid himself of their importunities, obeying the petitions and prayers of all, through his prayers and relying upon the divine aid, he healed the infirmities of all who came to him. </div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;"><b>15.</b></span></div>
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While the holy man was wandering through the dark woods and was carrying on his shoulder a book of the Holy Scripture, he happened to be meditating. And suddenly the thought came into his mind, to which he would prefer, to suffer injuries from men or to be exposed the rage of wild beasts. While he thought earnestly, frequently signing his forehead with the sign of the cross and praying, he decided that it was better to suffer from the ferocity of wild beasts, without any sin on their part, than from the madness of men who would lose their souls. And while he was turning this over in his mind he perceived twelve wolves approaching and standing on the right and on the left, while he was in the middle. He stood still and said: "Oh, God, come to my aid. Oh, Lord, hasten to aid me!" They came nearer and seized his clothing. As he stood firm they left him unterrified and wandered off into the woods. Having passed through this temptation in safety, he continued his course through the woods. And before he had gone far he heard the voices of many Suevi, wandering in the hidden paths. At this time they were robbing in those places. And so at length by his firmness, having dismissed the temptation, he escaped the misfortune. But he did not know clearly whether this was some of the devil's deceit or whether it had actually happened. At another time he withdrew from his cell and entering the wilderness by a longer road he found an immense cliff with precipitous There he perceived a hollow sides and rocky paths difficult for men. in the rock. Entering to explore its hidden recesses he found in the interior of the cave the home of a bear, and the bear itself. He ordered the beast to depart and not to return to that place again. The beast mercifully went, nor did she dare to return again. The place was distant from Anegray seven miles more or less. </div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;"><b>16.</b></span></div>
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At one time be was living alone in that hollow rock, separated from the society of others and, as was his custom, dwelling in bidden places or more remotely in the wilderness, so that when the feasts of the Lord or saints' days came, he might, with his mind wholly free from disquieting cares, devote himself to prayer, and might be ready for every religious thought. He was so attenuated by fasting that he scarcely seemed alive - Nor did he eat anything except a small measure of the herbs of the field, or of the little apples which that wilderness produces and which are commonly called <i>bolluca</i>. His drink was water. And as he was always occupied with other cares, he could not get this regularly ; at least during the time when he was performing his vows.</div>
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A little boy named Domoalis was in his service. This boy went alone to tell the father when certain events happened at the monastery and to carry back his directions to the brethren. When this boy h ad remained for several days in the hollow of this lofty rock, which was difficult of approach from all directions, be began to complain because he could not get water quickly. It tired his knees to bring it with so great labor through the difficult mountain paths. Columban said to him : "My son, get to work ; make a little bole in the back of the rock- Remember the Lord produced streams of water from a rock for the people of Israel." He obeyed and attempted to make a hole in the rock. The holy man immediately fell upon his knees and prayed to God that He would aid him in his need. At length his prayers were heard; great power came to him, piously praying. And soon the fountain of water began to flow regularly and it remains to this day.</div>
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And not undeservedly has the merciful Lord granted the prayers of His saints, who on account of His commands have crucified their own wills, and who have so great faith that they do not doubt that they will obtain what they demand from His mercy. Because He has promised. If ye have faith as a grain of mustard seed, ye shall say unto this mountain, remove hence to yonder place ; and it shall remove; and nothing shall be impossible unto you." And elsewhere: "What things soever ye desire, when ye pray, believe that ye will receive them, and ye shall have them." </div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;"><b>17.</b></span></div>
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As the number of monks increased greatly, he sought in the same wilderness a better location for a convent. He found a place formerly strongly fortified, which was situated about eight miles from the first abode, and which had formerly been called <i>Luxovium</i> [*Luxeuil, in the department of Haute Saône]. Here were baths constructed with unusual skill. A great number of stone, idols, which in the old heathen times had been worshipped with horrible rites, stood in the forest near at hand. Here then the excellent man began to build a monastery. At the news of this people streamed in from all directions in order to consecrate themselves to the practice of , religion, so that the large number of monks scarcely had sufficient m. The children of the nobles from all directions strove to come ,thither ; despising the spurned trappings of the world and the pomp of present wealth, they sought eternal rewards. Columban perceived that the people were rushing in from all directions to the remedy of penance and that the walls of one monastery could with difficulty hold of so great a throng of converts. Although they were of one purpose and heart, yet one monastery was insufficient for the abode of so great a number. Accordingly be sought out another spot especially remarkable for its bountiful supply of water and founded a second convent to which he gave the name of <i>Fontanas</i>. [*Fonataines]. In this he placed men whose piety could not be doubted. After he had settled the bands of monks in these places, he stayed alternately at the two convents, and full of the Holy Ghost, he established the rule which they were to follow. From this rule the prudent reader or listener may learn the extent and character of the holy man's learning. [*The rule can be found in Migne, PL, 80]</div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;"><b>18.</b></span></div>
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At that time a brother, named Autierin, asked to be allowed to make a pilgrimage into Ireland. Columban said, "Let us go into the wilderness and try to learn the will of God, whether you ought to go on the journey as you desire or remain in the assembly of the bretheren." Accordingly they went forth and took with them a third youth, named Somarius, who is still alive. They went to the place in the wilderness that had been fixed upon, taking with them only a single loaf. When twelve days had passed, and nothing remained from the fragments of bread, and the time for breaking their fast was approaching, they were commanded by the father to go through the rocky cliffs and down to the bottom of the valleys and to bring back whatever they found that was suitable for food.</div>
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They went joyfully through the sloping valleys, down to the Moselle and found some fishes which had been caught previously by fishermen and were floating about on the water. Approaching, they found five large fishes, and taking three, which were alive, they carried them back to the father. But he said, "Why did you not bring five?" They replied, "We found two dead, so we left them." But he said, " You shall not eat of these until you bring those which you left." They, struck with wonder at the fullness of the divine grace, traversed again their dangerous path and chid themselves for leaving the manna which they had found. Afterwards they were ordered to cook the food. For, filled with the Holy Ghost, the father knew that the food had been prepared for himself by God. </div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;"><b>19.</b></span></div>
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At another time he was staying in the same wilderness, but not in the same place. Fifty days had already elapsed and only one of the brethren named Gall was with him. Columban commanded Gall to go to the Brusch and catch fish. The latter went, took his boat and went to the Loignon river. After he had gotten there, and had thrown his net into the water he saw a great number of fishes coming. But they were not caught in the net, and went off again as if they had struck a wall. After working there all day and not being able to catch a fish, he returned and told the father that his labor bad been in vain. The latter chid him for his disobedience in not going to the right place. Finally he said, "Go quickly to the place that you were ordered to try." Gall went accordingly, placed his net in the water, and it was filled with so great a number of fishes, that he could scarcely draw it. </div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;"><b>20.</b></span></div>
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At another time he was staying in the hollow of the rock mentioned above, from which he bad expelled the bear, and for a long time he had been mortifying the flesh with prayer and fasting. By a revelation he learned that the brethren, who were near Luxeuil, were suffering from various diseases and only enough remained to care for the sick. Leaving his den, he went to Luxeuil. When he saw the afflicted, he commanded them all to rise and to thresh out the harvest on the threshing ground. Then those whose consciences were 'kindled by the fire of obedience arose and going to the threshing-place, attempted, full of faith to thresh out the grain on the ground. The father seeing that they were full of faith and the grace of obedience, said, "Cease and rest your limbs, weakened by sickness." They ,obeyed, wondering at their recovery, for no trace of the diseases remained and they prepared the tables as he commanded, that all might be strengthened by a joyful banquet. Then Columban chid the disobedient, showed them the inadequacy of their faith and announced The long continuance of their illness. Wonderful revenge! For the disobedient were so ill for an entire year that they barely escaped death. They accomplished the full measure of penance, from the time :when they were disobedient. </div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;"><b>21.</b></span></div>
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Meanwhile the time had come for gathering the crops into the storehouses, but the violent winds did not cease to pile up clouds ; nevertheless it was urgently necessary to gather the crops so that the ears of grain should not rot upon the stalks. The man of God was at the monastery of Fontaines, where a new field had yielded a very rich crop. Violent blasts piled up the rain-clouds, and the heavens did not cease to pour down the rain upon the earth. The man of God considered anxiously what he ought to do. Faith strengthened his mind and taught him how to command the fitting thing. He summoned all and ordered them to reap the crop. They wondered at the father's command and no one understood his purpose. All came with their reaping-hoods to cut the grain in the midst of the rain and watched to see what the father would do. He placed at the four corners of the field, four very religious men, Comininus, Eunocus and Equanacus, who were Scots, and the fourth Gurganus, a Briton. Having arranged them, he himself with the others cut the grain in the middle. Wonderful virtue! The shower fled from the grain and the rain was scattered in every direction. The warm sun poured down upon those who were reaping in the middle and a strong warm wind blew as long as they heaped up the grain. Faith and prayer were of so great merit that the rain was driven off and they had sunshine in the midst of the storms. </div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;"><b>22.</b></span></div>
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At that time there was a duke named Waldelen, who ruled over the people between the Alps and the Jura. He had no children; in order that, as Juvencus says of Zachariah and Elizabeth, "the gift might be more welcome to those who bad already given up hope." He with his wife Flavia, who was noble both by her family and by her disposition, came from the town of Besançon to St. Columban. Both of them begged of him that he would pray to the Lord on their behalf, for they had great wealth, but no son to whom they could leave it after their death. The holy man said to them: If you will promise to consecrate His gift to the Lord and will give me the child so that I can raise him from the baptismal font, I will invoke the Lord's mercy for you that you may have not only the one whom you consecrate to the Lord, but as many more as you desire." Joyfully they promised what he wished, asking only that he would not cease to implore God to have mercy upon them. The man of God promised that they should soon have what they wished, only they must not desire to break the compact.</div>
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Wonderful to relate! hardly had they returned home when the wife felt that she had conceived. When she had borne a son, she brought him to the holy man and returned thanks to God, who had heard the prayers of His servants. Columban consecrated the child to the Lord, raised him from the font and, naming him Donatus, gave him back to his mother to be nursed. Later on, the child was educated in the monastery and taught wisdom. He became Bishop of Besançon, which he still is. Out of love for St. Columban he founded a monastery under Columbarn's rule. From an ancient structure there it was named <i>Palatium</i>.</div>
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God fulfilled the promise made by His servant and gave to Waldelen a second son named Ramelen, distinguished for his nobility and wisdom. This son, after Waldelen's death, succeeded to his office, and although a layman be was truly filled with the fear of God. For he, too, out of love for the holy man, founded under his rule a monastery in the Jura Mountains on the Movisana River, and placed Siagrius there as abbot. The Lord added to His previous gifts two daughters, who were noble and perfect in the fear of Christ. After the death of her husband Flavia founded a nunnery in Besançon, gave it full protection and collected many nuns together. The grace of the man of God was so strong in them, that despising all the vain pomp of this life, they were zealous in the service of God. </div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;"><b>23.</b></span></div>
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If we try to include some things which may seem of little importance, the goodness of the Creator, who is equally merciful in very small matters and in great, who does not delay to turn His pitying ear to trifling details, just as in the very important matters He grants the desires of the suppliant, will be manifest to those who bawl envious detractions. For on a certain day when the excellent man of God had gone with the brethren to cut the harvest near Calmem, which is called <i>Baniaritia</i>, and they were cutting the crop, while the south wind blew, one of them, named Theudegisil, happened to cut his finger with a sickle, and the finger hung by only a small strip of skin. The man of God seeing Theudegisil standing apart, commanded him to continue the work with his companions. But the latter told the reason for his actions. Columban hastened to him, and with his own saliva restored the wounded finger to its former health. Then he ordered Theudegisil to make haste and put forth more strength. The latter who had grieved for a long time over his cut finger, joyfully began to work doubly bard and to press on before the others in cutting the grain. Theudegisil himself told us of this and showed his finger. A similar thing happened on another occasion at the monastery of Luxeuil. </div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;"><b>24.</b></span></div>
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For a parish priest, named Winnoc, the father of Babolen, who is now abbot of Bobbio, went to St. Columban. The latter was in the forest with the brethren, getting a supply of wood. When Winnoc arrived, and was watching with wonder how they split the trunk of an oak so easily with their mallet and wedges, one of the latter flying from the trunk cut him in the middle of his forehead, so that great waves of blood ran from his veins. Columban, the man of God, seeing the blood flowing, and the bone uncovered, immediately fell on the ground in prayer, then rising healed the wound with his saliva, so that hardly a sign of a scar remained. </div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;"><b>25.</b></span></div>
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On another occasion when St. Columban had come to dine at the monastery of Luxeuil, he laid his gloves, which the Gauls [*should be Franks, i.e. German, who used this word] call <i>Wanti</i> and which he was accustomed to wear when working, on a stone before the door of the refectory. Soon, in the quiet, a thievish raven flew up and carried off one of the gloves in its beak. After the meal, the man of God went out and looked for his gloves. When all were enquiring who had taken them, the holy man said, "There is no one who would venture to touch anything without permission, except the bird which was sent out by Noah and did not return to the ark." And, he added, that the raven would not be able to feed its young if it did not quickly bring back the stolen object. While the brethren were looking, the raven flew into their midst and brought back in its beak the object which it had basely stolen. Nor did it attempt to fly away, but forgetful of its wild nature, humbly in the sight of all, awaited its punishment. The holy man commanded it to go. Oh, wonderful power of the eternal Judge who grants such power to His servants that they are glorified both by honors from men and by the obedience of birds! [*Grote says this miracle "is exactly in the character of the Homeric and Hesiodic age." See his interesting remarks in <i>History of Greece</i>. Vol I. p. 473, note, (Ed. New York, 1865]</div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;"><b>26.</b></span></div>
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Another miracle was wrought by St. Columban and his cellarer, which I shall relate. When the meal-time came, and the latter was ready to serve out the beer (which is boiled down from the juice of corn or barley, and which is used in preference to other beverages by, all the nations in the world-except the Scotch and barbarous nations who inhabit the ocean-that is, in Gaul, Britain , Ireland, Germany and the other nations who do not deviate from the customs of the above) he carried to the cellar ajar, called a <i>tybrum</i>, and placed it before the vat in which the beer was - Having drawn the plug, he permitted the beer to flow into the jar. Another brother called him suddenly by the father's command. He, burning with the fire of obedience, forgot to put in the plug, called a <i>daciculum</i>, and, carrying it in his hand, hastened to the blessed man. After he had done what the man of God wished, he returned quickly to the cellar, thinking that nothing would be left in the vat from which the beer was running. But he saw the beer had run into the jar and not the least drop had fallen outside, so that you would have believed that the jar had doubled in size. Great was the merit of Columban commanding great the obedience of the cellarer, that the Lord thus wished to avert sadness from both of them, lest, if the either had diminished the substance of the brethren al of without needful food ; so the just Judge hastened to wash away the faults of both which had been committed by accident and with the Lord's permission, but which each would have asserted was due to his own remissness. </div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;"><b>27.</b></span></div>
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At that time the man of God, a lover of solitude, happened to be walking through the dense thickets of fruit -trees and found a bear ready to devour the body of a stag which wolves had killed, and the bear was licking up the blood. The man of God approached be fore it had eaten any of the flesh, and ordered it not to injure the hide which was needed for shoes. Then the beast, forgetting its ferocity, became gentle, and fawning and drooping its head left the body without a murmur, contrary to its custom. The man of God returning told this to the brethren, and ordered them to go and strip the hide from the body of the stag. When the brethren found the body they saw in the distance a great flock of birds of prey approaching, but these did not dare to touch the body, on account of Columban's command. The brethren waited at a distance for a time to see whether any bease or bird would attempt to take the forbidden food. They saw them come, attracted by the smell, stop at a distance, and , turning as if it was something deadly, and fatal, fly swiftly away. </div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;"><b>28.</b></span></div>
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While Columban on another occasion was staying at Luxeuil, Winnoc, the priest whom we mentioned before, came to him and followed him wherever he went. They came to the storehouse in which the grain was kept. Winnoc, seeing and despising the smallness of the supply, said there was not enough to feed such a multitude, and chid him for his slothfulness in procuring food. St. Columban replied, "If men serve their Creator truly they will never feel need, for as the voice of the Psalmist makes known, "have not seen the righteous forsaken nor his seed begging their bread." He, who satisfied five thousand men with five loaves, can very easily fill the storehouse with grain." While Winnoc stayed there that night, the storehouse was filled by the faith and prayers of the man of God. Winnoc, rising in the morning and passing by, unexpectedly saw the storehouse open and the custodian was standing what beasts of burden had brought this grain an before the door. He asked who had ordered this or . The custodian replied, "It is not as you suppose. For see if the tracks of any animals are imprinted on the ground. The keys did not leave my person last night, but while the door was closed, the storehouse was filled with grain by the divine aid." Winnoc began to search carefully, with his eyes fixed on the ground, and to seek for traces of pack-animals. When he found nothing at all resembling these, he said, "The Lord is able to furnish a table for His servants in the wilderness."</div>
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A while after, Columban went to the monastery of Fontaines and found sixty brethren hoeing the ground and preparing the fields for the future crop. When he saw them breaking up the clods with great labor, he said, "May the Lord prepare for you a feast, my brethren." Hearing this the attendant said, "Father, believe me, we have only two loaves and a very little beer." Columban answered, "Go and bring those." The attendant went quickly and brought the two loaves and a little beer. Columban, raising his eyes to heaven, said, "Christ Jesus, only hope of the world, do Thou, who from five loaves satisfied five thousand men in the wilderness, multiply these loaves and this drink." Wonderful faith! All were satisfied and each one drank as much as he wished. The servant carried back twice as much in fragments and twice the amount of drink. And so he knew that faith is more deserving of the divine gifts than despair, which is wont to diminish even what one has. </div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;"><b>29.</b></span></div>
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When at one time the man of God was staying at Luxeuil. one of the brethren, who was also named Columban, was stricken with a fever and, lying at the point of death, was awaiting instantly a happy release. When he wanted to draw his last breath, confident of the eternal reward which he had sought in his long service, he saw a man clothed in light coming to him, and saying, "I am not able now to free you from your body, because I am hindered by the prayers and of your father Columban". When the sick man heard this, sorrowfully as if he had been awakened from sleep, be began to call his attendant Theudegisel whom 'we mentioned above, and said, , Go quickly and summon our father Columban to me." The attendant went swiftly to Columban weeping in the church, asked him to hasten to the sick man. Columban came quickly and asked him what he wanted. The latter told him, saying, " Why do you detain me by your prayers in this sorrowful world? For those are present, who would lead me away if they were not hindered by your tears and prayers. I beseech you, remove the obstacles which retain me that the celestial kingdom may open for me." Columban, struck with fear, made a signal that all should come. His joy lessened his grief at the loss Of his holy companion- He gave the dying man the body of Christ as a viaticum, and after the last kiss began the death-song. For they were of the same race and name and had left Ireland in the same company. </div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;"><b>30.</b></span></div>
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And do not wonder that the beasts and birds thus obeyed command of the man of God. the For we have learned from Chamnoald, royal chaplain at Laon, who was his attendant and disciple, that he has often seen Columban wandering about in the wilderness fasting and praying, and calling the wild beasts and birds. These came immediately at his command and he stroked them with his hand. The beasts and birds joyfully played, frisking about him, just as cats frisk about their misstresses. Chamnoald said he had often seen him call the little animal, which men commonly name a <i>squiruis</i> from the tops of a tree and take it in his hand and put it on his neck and let it go into and come out from his bosom. </div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;"><b>31.</b></span></div>
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The fame of Columban had already penetrated into all parts of Gaul and Germany, and everyone was praising the venerable man. Theuderich too came often to hi m and humbly begged his prayers. For Theuderich had succeeded to the kingdom in the following manner: Sigibert had been murdered in the royal estate of Vitry, which is not far from Arras, at the instigation of his brother Chilperich, who was then living in Tournay and was being hunted to death by Sigibert. After the death of the latter, through the influence of his wife Brunhilda, the kingdom passed to his son Childebert (II). When the latter died in his youth, [*AD 596] he was succeeded by his two sons, Theudebert and Theuderich, who ruled together with their grandmother Brunhilda. Austrasia went to Theudebert, Burgundy, to Theuderich, who thought that he was fortunate in having St. Columban in his kingdom.</div>
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As he very often visited Columban, the holy man began to reprove him because he sinned with concubine and did not satisfy himself with the comforts of a lawful wife, in order to beget royal children from an honored queen, and not bastards by his concubines. After this reproof from Columban, the king promised to abstain from such sinful conduct. But the old serpent came to his grandmother Brunhilda, who was a from a second Jezebel, and aroused her pride against the holy man, because she saw that Theuderich was obedient to him. For she feared that her power and honor would be lessened if, after the expulsion of the concubines, a queen should rule the court. </div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;"><b>32.</b></span></div>
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St. Columban happened one day to go to Brunhilda, who was then on the estate of Brocarica.[*near Autun]. As she saw him enter the court, she led to him the illegitimate sons of Theuderich. When St. Columban saw her, he asked what she wanted of him. Brunhilda answered, "These are the king's sons ; give them thy blessing." He replied, "Know that these boys will never bear the royal sceptre, for they were begotten in sin." Enraged, she told the boys to go. When after this Columban left the court, a loud cracking noise was heard, the whole house trembled and everyone shook with fear. But that did not avail to check the wrath of the wretched woman.</div>
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From that time she began to persecute the neighboring monasteries. She issued an order that none of the monks should be allowed to leave the lands of the monasteries, no one should receive them into other houses or give them any aid. When Columban saw that at the court all were arrayed against him, be hastened to <i>Spissia</i>, where the king was then staying, in order to subdue such defiance by his warnings. When he reached that place, about sunset, and it was announced to the king that Columban was there but would not enter the palace, Theuderich said it would be better with due reverence to offer the needful services to the man of God, than to arouse the wrath of the Lord, by insulting His servant. Accordingly be ordered suitable food to be prepared in the royal kitchen and sent to the servant of God.</div>
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When the attendants came to Columban and, in accordance with the king's command, offered him food and drink prepared with royal magnificence, he asked what they meant by it. When they told him that it was sent by the king, he pushed it from him and said It is written, "The Most High is not pleased with the offerings of the wicked." For it is not meet that the mouth of the servant of the Lord should be defiled by the food of him who shuts out the servant of God, not only from his own dwelling, but also from the dwellings of others." At these words all of the dishes broke into pieces, so that the wine and liquor ran out on the ground and the food was scattered here and there. Terrified, the servants announced this to the king. Full of anxiety, he, together with his grandmother, hastened to Columban early in the morning. Both begged him to forgive their past sins and promised amendment. With his fears quieted by this, Columban returned to his convent. But they failed to keep their promises, and very soon the persecutions were renewed With increased bitterness by the king, who continued in his former sinful course. Then Columban sent him a letter full of reproaches, and threatened him with the ban if he did not amend his conduct. </div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;"><b>33.</b></span></div>
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Now Brunhilda began again to incite the king against Columban in every way ; urged all the nobles and others at court to do the same, and influenced the bishops to attack Columban's faith and to abolish his monastic rule. She succeeded so fully that the holy man was obliged to answer for his faith or leave the country. The king, incited by Brunhilda, went to Luxeuil and accused Columban of violating the customs of the country and of not allowing all Christians to enter the interior of the monastery. To these accusations Columban answered, for he was unterrified and full of courage, that it was not his custom to allow laymen to enter the dwelling of the servant of God, but he had prepared a suitable place where all who came would be received. The king replied : "If you wish to enjoy any longer the gifts of our grace and favor, everyone in the future must be allowed free entrance everywhere." Columban answered : "If you dare to violate the monastic rule in any particular, I will not accept any gift or aid from you in the future. But if you come here to destroy the monasteries of the servant of God and to undermine their discipline and regulations, I tell you that your kingdom will be destroyed together with all your royal family." This the king afterward found to be true. In his audacity, he had already stepped into the refectory ; terrified by these words, be withdrew hastily.</div>
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But when Columban attacked him with bitter insults, Theuderich said: "You want me to honor you with the crown of martyrdom ; do not believe that I am foolish enough to commit such a crime. But I will follow a wiser and more useful plan. Since you depart from the common customs, I will send you back to the home from which you came." At the same time the members of the court resolved unanimously that they would not put up with anyone who was unwilling to associate with everyone. But Columban said that he would not leave his monastery unless he was dragged out by force. </div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;"><b>34.</b></span></div>
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The king now withdrew, but left behind a nobleman named Baudulf. The latter drove the holy man out of his monastery and carried him to Besançon into banishment, until the king had determined what further action to take. While there Columban heard that the prison was full of condemned men awaiting the death penalty. The man of God hastened to them and, having entered the gate without opposition, be preached the word of God to the condemned. They promised him that if they were liberated they would amend their lives and would do penance for the crimes which they had committed. After this Columban commanded his attendant, whom we have mentioned above [8<i>ch. 16</i>], to take in his hand the iron to which their feet were fettered, and to pull it. When the boy took hold of it and pulled, it broke into bits like the rotten trunk of a tree. Columban ordered the condemned to leave the prison now that their feet were free and, after preaching the Gospel to them, he washed their feet and dried them with a linen towel. Then he commanded them to go to the church and do penance for the crimes they bad committed and to wash away their faults by their tears. They hastened thither and found the doors of the church-fastened.</div>
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When the captain of the soldiers saw the fetters of the condemned broken by Columban, through the power of God, and that only the empty prison remained, he started, although aroused from sleep, to follow the tracks of the condemned. The latter, seeing that the soldiers were coming after them and that the doors of the church were shut, hemmed in by the two-fold difficulty, reproached the man of God for having released them. But he, breathing anxiously, raised his face to heaven and prayed to the Lord that He would not permit those whom He had released from the iron by His strength, to be again delivered into the hands of the soldiers. Without delay, the goodness of the Creator opened the doors, which had been securely fastened, and disclosed a way of escape to those in peril. The condemned quickly entered the church. After their entrance the doors were shut without human hands, before the eyes of the soldiers, just as if a custodian with a key had quickly unlocked them and then locked them again. Columban arriving with his followers and the captain coming up at the same time with his soldiers, found the doors shut. They sought the janitor, Aspasius by name, to get the key. When he came with the key and tried to open the doors he said he had never found them more tightly closed. Nor did anyone, after that, dare to do any injury to the condemned, whom the divine grace had liberated. </div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;"><b>35.</b></span></div>
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As Columban now saw that be was not watched at all and that no one did him any injury, (for all saw that he was strong in the strength of the Lord and therefore all refrained from injuring him, in order not to be associated in guilt) one Sunday he climbed to the top of the mountain. For the city is so situated that the houses are clustered together on the side of a steep mountain. Above, the lofty cliffs rise perpendicularly into the heavens. The mountain cut off on all sides by the river Dou, which surrounds it, leaves no path open for travelers. Columban waited till noon to see whether anyone would prevent his returning to his monastery. Then he took the road leading directly through the city.</div>
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When they heard of this, Brunhilda and Theuderich were embittered still more. They again ordered a band of soldiers to carry off the man of God by violence and to take him again to his former place of exile. Accordingly the soldiers went with their captain and wandered through the precincts of the monastery seeking the man of God. He was then in the vestibule of the church reading a book. They came repeatedly and passed near him, so that some struck against him with their feet and touched his garments with their garments, but did not see him because their eyes were blinded. And it was a most beautiful sight. He, exulting, perceived that he was sought and was not found. While he saw them, they did not see him sitting in the midst of them. The captain came and, looking through the window, saw the man of God sitting joyfully amid them and reading. Perceiving the power of God, he said: "Why do you go wandering about the vestibule of the church and do not find him? Your hearts are wholly filled with the madness of insanity; for you will not be able to find him whom the divine power conceals. Leave this undertaking and we will hasten to announce to the king that you could not find him." By this it was clearly shown that the captain of the soldiers had not come willingly to do injury, to the man of God, and therefore had merited to see him. </div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;"><b>36.</b></span></div>
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They told the king. He, impelled by the madness of his wretched purpose, sent Count Bertarius, with the men of his guard, to :seek more diligently for Columban, and at the same time Baudulf whom he had formerly sent. They finding the holy man in the church praying and singing psalms with all the brethren, said to him: "Oh man of God, we beg you to obey the king's orders and our own, and to return to the place whence you came to this land." But Columban answered, "I do not think it would be pleasing to my Creator if I should go back to the home which I left because of my love for Christ." When they saw that Columban would not obey them they withdrew. But they left behind several men of rough disposition and character.</div>
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Those who remained urged the man of God to have pity on them, Since they had been perfidiously left behind to perform such a task, and to think of their peril. If they did not violently eject him they would be in danger of death. But he, as he had very often asserted, said he would not withdraw unless he was compelled to by violence. The men impelled by fear, since they were in imminent peril in either event, clung to the robe which he wore; others upon their knees besought him not to impute to them the guilt of so great a crime, since they were not following their own wishes, but obeying the commands of the king.</div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;"><b>37.</b></span></div>
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He finally decided to yield, in order not to imperil others, and departed amid universal sorrow and grief. Escorts were furnished him who were not to leave his side until they had conducted him to the boundary of the kingdom at Nantes. Ragamund was their leader. All the brethren followed, as if it was a funeral ; for grief filled the hearts of all. The father in anxiety for the loss of so many members, raised his eyes to heaven, and said, "Oh Creator of the world, prepare for us a place where Thy people may worship Thee." Then he comforted the brethren, telling them to put their trust in the Lord and to give great praise to omnipotent God. This was not an injury to him or his followers, but an opportunity to increase the number of monks. Those who wished to follow him and had courage to bear all his sufferings might come. The others who wanted to remain in the monastery should do so, knowing that God would quickly avenge their injuries. But since the monks did not want to be deprived of the guardianship of their shepherd all resolved to go. But the king's servants declared that only those would be allowed to follow him who were his countrymen or who had come to him from Brittany ; the others, by the king's me command, were to remain in that place. When the father perceived that his followers were violently torn from him, his grief and that of his followers was increased. But he prayed to the Lord, the Comforter of all men, to take those into His own keeping, whom the king's violence tore from him. Among these was Eustasius, the scholar and servant of Columban, who was afterward abbot in this very convent, of which his uncle, Mietius, bishop of Langres, had charge. </div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;"><b>38.</b></span></div>
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So, twenty years after he had come to this place the holy man departed and went by the way of Besançon and Autun to the fortress <i>Cavalo</i>. On the way the king's master of horse wanted to kill him with a lance. But the hand of God hindered it and lamed the mail's hand, so that the lance fell on the ground at his feet and be himself seized by a supernatural power fell prone before Columban. The latter, however, cared for him till the next morning and then sent him home healed. </div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;"><b>39.</b></span></div>
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From <i>Cavalo</i> he went to the river <i>Chora</i> [*Probably the Cure, a branch of the Jonne (Abel)] where he stayed in the house of a noble and pious lady, named Theudemanda, and healed twelve demoniacs who came to him. On the same day be went to the village of <i>Chora</i> where he healed five mad men. In Auxerre, which he next went to, he said to his companion, Ragamund, "Know that within three years Chlotar, whom you now despise, will be your lord." But he answered, "Why do you tell me such things, my lord?" The latter replied, "You will see what I have announced if you are still alive." </div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;"><b>40.</b></span></div>
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Then leaving Auxerre, Columban saw a youth possessed by a demon running swiftly toward him. This youth had run twenty miles with all his might. Seeing him, Columban waited until the man, wounded by the devil's art, should come. The latter fell at the feet of the man of God and was immediately cured by his prayers and visibly restored to health. Then with guards preceding and following, Columban came to the city of Nevers in order to go in a boat on the Loire to the coast of Brittany. When they had reached this point and bad gotten into the boat with difficulty, one of the guards, taking an oar, struck one of them, who was named Lua, a most holy and devout man.</div>
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The man of God, seeing that one of his followers was struck in his presence, said: " Why, cruel man, do you add to my grief? Is not the guilt of the crime which you have committed sufficient for your destruction ? Why do you appear merciless against the merciful ? Why do you strike a wearied member of Christ? Why do you vent your, wrath on the gentle? Remember that you will be punished by God in this place, where in your rage you have struck a member of Christ." The vengeance, soon following, executed the penalty inflicted by that sentence. For as the man was returning again and came to the same place to cross the river, struck by the divine vengeance, he was drowned. Why was it that the just Judge delayed the vengeance a little, unless it was that His saint might not be troubled by the sight of the man's punishment? </div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;"><b>41.</b></span></div>
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From that place they went to the city of Orleans, where sorrowfully they rested for a time on the banks of the Loire in tents, for by order of the king, they were forbidden to enter the churches. When finally their provisions gave out, they sent two men into the city to get food. One of these was Potentinus, who later on founded a convent in Brittany, near the city of Coutances, [*in the department of La Manches] and who is still alive. When these men entered the city they found nothing, because the inhabitants, from fear of the king, did not dare to sell or give them anything, and they went back on the road by which they had entered the city. They met a Syrian woman in the street. When she saw them, she asked who they were. They explained the state of the case, and said that they were seeking food but had found nothing. She replied, "Come, my lords, to the house of your servant and take whatever you need. For I, too, am a stranger from the distant land of the Orient." They joyfully followed her to her house and sat down to rest until she brought what they sought. Her husband, who had long been blind, was sitting near them. When they asked him who he was, his wife replied, "My husband is from the same race of the Syrians that I am. As be is blind, I have led him about for many years." They said, "If he should go to Columban, the servant of Christ, he would receive his sight through the holy man's prayers." The man having faith in the promised gift, regained his courage, rose and, led by his wife, followed them. They told Columban of the hospitality given to pilgrims. They bad not finished their story before the blind man came and prayed the man of God to restore his sight by prayer. Columban, seeing the man's faith, asked all to pray for the blind man, and after lying for a long time prone on the ground, he rose, touched the man's eyes with his hand and made the sign of the cross. The man received his longed-for sight. He rejoiced in his recovered sight, because it was fitting that he, whose soul had been lighted internally by hospitality, should not lack the external vision.</div>
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After that a band of mad men, whom demons tortured with savage fury, hastened to the man of God to be cured. Health was granted them by the Lord ; for all were healed by the man of God. The people of the city moved by these miracles supplied Columban with gifts secretly, because they did not dare to furnish anything openly on account of the guards, lest they should incur the wrath of the king. Thence Columban and his followers continued on their way. </div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;"><b>42.</b></span></div>
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And proceeding on the Loire, they came to the city of Tours. There the holy man begged the guards to stop and permit him to visit the grave of St. Martin. The guards refused, strove to go on quickly, urged the oarsmen to put forth their strength and pass swiftly by the harbor, and commanded the helmsman to keep the boat in mid-stream. St. Columban seeing this, raised his eyes sadly to heaven, grieving at being subjected to great sorrow, and that he was not permitted to see the graves of the saints. In spite of all their efforts the boat stopped as if anchored, as soon as it got opposite the harbor, and turned its bow to the landing-place. The guards seeing that they could not prevail, unwillingly allowed the boat to go where it would. In a wonderful manner it sped, as if winged, from mid-stream to the harbor, and entering this accomplished the wish of the man of God.</div>
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He, truly, gave thanks to the eternal King, who does not disdain to comply with the wishes of His servants. Landing, Columban went to the grave of St. Martin and spent the whole night there in prayer. In the morning he was invited by Leoparius, the bishop of the city, to break his fast. He accepted, especially for the sake of refreshing his brethren, and spent that day with the bishop. When he sat down at table with the bishop, at the hour of refection, and was asked why he was returning to his native land, he replied, " That dog Theuderich has driven me away from the brethren." </div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;"><b>43.</b></span></div>
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Then one of the guests, named Chrodowald, who was married to one of Theudebert's cousins, but who was a follower of Theuderich, replied in a humble voice to the man of God, "It is pleasanter to drink milk than wormwood," and declared that be would be faithful to king Theuderich, as be had sworn, so long as it was in his power. Columban said to him, "I know that you want to keep your oath of fidelity to king Theuderich, and you will be glad to take my message to your lord and friend. if you serve king Theuderich. Announce, therefore, to Theuderich that he and his children will die within three years, and his entire family will be exterminated by the Lord." "Why," said the man, "do you announce such tidings, O servant of God?" "I dare no t conceal what the Lord has ordered me to reveal." All the inhabitants of Gaul saw this fulfilled later, and this confirmed what had been announced previously to Ragamund. </div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;"><b>44.</b></span></div>
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After the repast, the man of God returned to the boat and found his companions very sorrowful. On enquiring what had happened, be learned that what they had in the boat had been stolen in the night, and also the gold which he bad not given to the poor. Having heard this, be returned to the grave of the holy confessor and complained that he had not watched by the relics of the saint in order that the latter should allow him and his followers to suffer loss. Immediately be who had stolen the bag of gold began to be tormented and tortured, and cried out that be had concealed the pieces of gold in this place and that. All his associates rushed to return all that had been stolen and prayed the man of God to pardon the great crime. This miracle struck such terror into all, that those who heard of it did not dare to touch any thing which belonged to the man of God, believing that all was consecrated. After supplying him with food Leoparius said farewell to St. Columban. </div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;"><b>45.</b></span></div>
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Joyfully then they went in the boat to the city of Nantes and there stopped for a short time. One day a beggar cried out before the door of the cell in which the man of God was meditating. Calling an attendant, Columban said: ,Give the beggar some food." The attendant replied: "We have nothing except a very little meal." He asked: "How much have you?" The attendant replied that he thought he did not have more than a measure of meal. ,Then give it all," he said, "and save nothing for the morrow." The servant obeyed and gave all to the beggar, reserving nothing for the common need.</div>
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Already the third day had dawned since they had been fasting, and had had scarcely anything except the grace of hope and faith, by which to refresh their exhausted limbs. Suddenly they beard the door open ; when the doorkeeper asked why the ears of the brethren were troubled by the din, he who bad opened the door said he had been sent by his mistress Procula. She said she had been divinely warned to send food to the man of God, Columban, and to his companions, who were staying near the city of Nantes. The man said the food would come immediately, and that he had been sent ahead to tell them to prepare receptacles to receive it. There were a hundred measures of wine, two hundred of grain, and a hundred of barley. The doorkeeper hastened to announce this to the father. But the latter said, very well, he knew it, and ordered that the brethren should come together to pray to the Lord in behalf of their benefactress, and at the same time to return thanks to their Creator who never fails to comfort His servants in every need ; and after that they would receive the gifts.</div>
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Wonderful compassion of the Creator! He permits us to be in need, that He may show His mercy by giving to the needy. He permits us to be tempted, that by aiding us in our temptations He may turn the hearts of His servants more fully to Himself. He permits His followers to be cruelly tortured that they may delight more fully in restored health. </div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;"><b>46.</b></span></div>
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Another equally noble and pious woman, named Doda, sent two hundred measures of corn, and a hundred of mixed grain. This caused very great shame to the bishop of that city, named Suffronius, from whom nothing could be obtained as a gift or even by exchange. While Columban remained there, a certain woman tormented by a demon came to him, together with her daughter who was also suffering from a severe disease. When be saw them, he prayed to the Lord for them ; after they had been healed, he commanded them to return home. </div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;"><b>47.</b></span></div>
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After this Suffronius, bishop of Nantes, and count Theudebald made preparations to send St. Columban to Ireland, in accordance with the king's orders. But the man of God said: "If there is a ship here which is returning-to Ireland, put my effects and my companions on it. In the meantime I will go in my skiff down the Loire to the ocean." They found a vessel which had brought Scottish wares and embarked all Columban's effects and companions. When with a favorable wind the oarsmen were now rowing the vessel down to the ocean, a huge wave came and drove the vessel on shore. It stuck fast on the land, and the water receding, remained quietly in the channel. The bark remained high and dry for three days. Then the captain of the vessel understood that he was detained in this manner on account of the effects and companions of the man of God, that be had taken on board. He decided to disembark from the vessel all that belonged to Columban. Immediately a wave came and bore the vessel out to the ocean. Then all, filled with amazement, understood that God did not wish Columban to return home. Accordingly he returned to the house in which he bad formerly dwelt and no one opposed him; nay, rather, all aided the man of God with gifts and food, as far as lay in their power. Nor did he lack defence, because in all things he had the aid of the Creator, and He who keeps Israel under the shadow of His wings never slumbers. Thus truly He shows by granting all things to all men, that He wishes to be glorified by all in proportion to the greatness of his gifts. </div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;"><b>48.</b></span></div>
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Not long after this Columban went to Chlotar, Chilperich's son, who ruled in Neustria over the Franks who lived on the coast. Chlotar had already heard how the man of God had been persecuted by Brunhilda and Theuderich. He now received Columban as a veritable gift from heaven, and begged that he would remain in Neustria, Columban refused and said he did not wish to remain there, either for the sake of inereasing the extent of his pilgrimage of avoiding enmities. But he remained some time with the king, and called his attention to several abuses, such as could hardly fail to exist at a king's court. Chlotar cording to Columban's command, for he promised to correct everything ac zealously loved wisdom, and rejoiced in the blessing which he had secured.</div>
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In the meantime a strife arose between Theudebert and Theuderich over the boundaries of their kingdoms, and both sent to Chlotar to beg aid. The latter was disposed to aid one against the other, and asked Columban's advice. He, filled with the spirit of prophecy, answered that Chlotar ought not to unite with either, for within three years he would receive both kingdoms. Chlotar seeing that such things were prophesied by the man of God, aided neither, but full of faith awaited the promised time. Afterwards be triumphed victoriously. </div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;"><b>49.</b></span></div>
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Afterwards Columban asked Chlotar to aid him to go through Theudebert's territory, if possible, and over the Alps to Italy. He received escorts who were to conduct him to Theudebert, and entering upon his journey went to the city of Paris. When he arrived there, he met at the gate a man having an unclean spirit, who was raving and rending his garments, while babbling. The latter addressed the man of God complainingly: "What are you doing in this place, O man of God?" From afar he had been crying out for a long time with his growling voice as he saw Columban, the man of God, approaching. When the latter saw him, he said: "Depart, evil one, depart! Do not dare to possess any longer the body washed by Christ. Yield to the power of God, and invoked by the name of Christ." But when the devil resisted for a long time with savage and cruel strength, the man of God placed his hand on the man's ear and struck the man's tongue and by the power of God commanded the devil to depart. Then rending the man with cruel violence so that bonds could scarcely restrain him, the devil, issuing forth amid great purging and vomiting made such a stench that those who stood by believed that they could endure the fumes of sulphur more easily. </div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;"><b>50.</b></span></div>
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Then Columban went to the city of Meaux. There he was received with great joy by a nobleman Hagneric, who was a friend of Theudebert, a wise man, and a counsellor grateful to the king, and was fortified by nobility and wisdom. The latter promised that be would take care of Columban until the latter reached the court of Theudebert, and said it was not necessary to have the other companions who were sent by the king. He declined the aid of the others in order to keep the man of God with himself as long as he could, and in order that his house might be ennobled by the learning of the latter. Columban blessed his house and consecrated to the Lord his daughter Burgundofara, who was still a child, and of whom we shall speak later.</div>
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Thence he proceeded to Eussy on the river Marne. There he was received by a man named Autharius, whose wife was named Aiga. They bad sons under ten years of age, whom the mother brought to the man of God to be blessed. He, seeing the faith of the mother, consecrated the little children with his blessing. They later, when they grew up, were held in high esteem, first by king Chlotar, afterwards by Dagobert. After they had obtained great glory in the world, they made haste, lest in the glory of this world they should lose the eternal. The elder, Ado, withdrew of his own accord and founded, under the rule of St. Columban, a monastery near Mt. Jura. [*The monastery Jouarre, near Meaux] The younger, Dado, founded, under the rule of the blessed man, a monastery near Brieg, on the little river Rébais.</div>
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So greatly did the man of God abound in faith, that whomsoever he consecrated, the last day found persevering in good works. And those whom he warned, rejoiced afterward that they bad merited immunity. Nor did he, endued with so great strength, undeservedly obtain an increase of grace, who guided by his learning, was unwilling to deviate from the path of a just life. </div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;"><b>51.</b></span></div>
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From that place Columban proceeded to Theudebert, who received him joyfully. Many brethren had already come to him from Luxeuil, whom he received as if they had been snatched from the enemy. Now the king promised to seek out beautiful places, suitable for God's servants, where they could preach to the neighboring people. Columban declared, that if the king was in earnest and would actively support him, he would gladly remain there longer and try to sow the seeds of faith in the hearts of the neighboring peoples. Theudebert commissioned him to choose a suitable place, and, with the approval of all, he decided upon a long-ruined city, which was in the German land commission not far from the Rhine, and which was called Brigantia [* Bregnenz] But what the man of God did, as he was ascending the Rhine in his boat, must not be passed over in silence. </div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;"><b>52.</b></span></div>
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As they journeyed, they came to the city which was formerly called Maguntiacum. [*Mainz] The oarsmen who bad been sent by the king to aid the man of God, told him they had friends in the city, who would supply needful food ; for already they had long been fasting. The man of God told them to go ; but they did not find any. They returned, and in reply to the questions of the man of God said they had been unable to obtain anything from their friends. Then he said "Let me go for a short time to my friend." They wondered how he had a friend there, where he had never been before. But he wen to the church and, entering, threw himself on the pavement, and in a long prayer sought the protection of God, the source of all mercy. Immediately the bishop of the city went from his home to the church and, finding Columban, asked who be was. The latter said he was a pilgrim. The bishop answered "If you need food, go to my house and take what you need." After thanking him and also the Creator who had inspired him, Columban hastened to the boat and directed that all the men, except one guard, should go and bring what they wished. But lest this should seem to anyone mere chance, that bishop was accustomed to protest that he had never before given food with so little thought. And he testified that he went to the church that day by divine admonition, on account of the merit of the blessed Columban. </div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;"><b>53.</b></span></div>
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At length they arrived at the place designated, which did not wholly please Columban ; but he decided to remain, in order to spread the faith among the people, who were Swabians. Once as he was going through this country, he discovered that the natives were going to make a heathen offering. They had a large cask that they called a <i>cupa</i>, and that held about twenty-six measures, filled with beer and set in their midst. On Columban's asking what they intended to do with it, they answered that they were making an offering to their God Wodan (whom others call Mercury). When he heard of this abomination, he breathed on the cask, and lo! it broke with a crash and fell in pieces so that all the beer ran out. Then it was clear that the devil had been concealed in the cask, and that through the earthly drink he had proposed to ensnare the souls of the participants. As the heathens saw that, they were amazed and said Columban had a strong breath, to split a wellbound cask in that manner. But he reproved them in the words of the Gospel, and commanded them to cease from such offerings and to go home. Many were converted then, by the preaching of the holy man, and turning to the learning and faith of Christ, were baptized by him. Others, who were already baptized but still lived in the heathenish unbelief, like a good shepherd, he again led by his words to the faith and into the bosom of the church. </div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;"><b>54.</b></span></div>
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At that time Theuderich and Brunhilda were venting their wrath not only on Columban, but also on the holy Desiderius, bishop of Vienne. After they had driven the latter into banishment and had done him much evil, they crowned him at last with a glorious martyr's death. By his deeds, which have been narrated, and by his great adversities he deserved to have a glorious triumph near the Lord.</div>
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In the meantime Columban and his companions experienced a time of great need near the city of Bregenz. But although they were without food, they were bold and unterrified in their faith, so that they obtained food from the Lord. After their bodies had been exhausted by three days of fasting, they found so great an abundance of birds,-just as the quails formerly covered the camp of the children of Israel, that the whole country near there was filled with birds. The man of God knew that this food had been scattered on the ground for his own safety and that of his brethren, and that the birds bad come only because be was there. He ordered his followers first to render grateful praises to the Creator, and then to take the birds as food. And it was a wonderful and stupendous miracle ; for the birds were seized according to the father's commands and did not attempt to fly away. The manna of birds remained for three days. On the fourth day, a priest from an adjacent city, warned by divine inspiration, sent a supply of grain to St. Columban. When the supply of grain arrived, the Omnipotent, who had furnished the winged food to those in want, immediately commanded the phalanxes of birds to depart. We learned this from Eustasius, who was present with the others, under the command of the servant of God. He said that no one of them remembered ever having seen birds of such a kind before; and the food was of so pleasant savor that it surpassed royal viands. Oh, wonderful gift of divine mercy! When earthly food was wanting to the servants of Christ, celestial was furnished; as was said of Israel: " He gave to them of the corn of heaven;" when earthly food was brought, the celestial which had been mercifully granted was taken away. </div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;"><b>55.</b></span></div>
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Then Columban was weakening his body by fasting, under a cliff in the wilderness, and he had no food except the apples of the country, which we have mentioned above. A fierce bear of great voracity came and began to lick off the necessary food and carry the apples away in its mouth. When the meal-time came, Columban directed Chagnoald, his servant, to bring the usual quantity of apples. The latter went and saw the bear wandering about among the fruit-trees and bushes and licking off the apples. He returned hastily and told the father, who commanded him to go and set aside a part of the fruit-trees for food for the bear and order it to leave the others for himself Chagnoald went in obedience to the command, and dividing with his staff the trees and bushes which bore the apples, he, in accordance with Columban's command, set aside the part that the bear should eat, and the other part that it should leave for the use of the man of God. Wonderful obedience, .of the bear! . It, did not venture at all to take food from the prohibited part, but as long as the man of God remained in that place, sought, food only, from the trees that had been assigned to it. </div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;"><b>56.</b></span></div>
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Once Columban though going to the land of the Wends, who are also called Slavs, in order to illuminate their darkened minds with the light of the Gospel and to open the way of truth to those who had always wandered in error. When he proposed to make his vows, the angel of the Lord appeared to him in a vision, and showed him in a little circle the structure of the world, just as the circle of the universe is usually, drawn with a pen in a book. "You perceive," the angel said, "how much remains set apart of the whole world. Go to the right or the left where you will, that you may enjoy the fruits of your labors." Therefore Columban remained where he was, until the way to Italy opened before him. </div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;"><b>57.</b></span></div>
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In the meantime the compact of peace which Theuderich and Theudebert had made was broken, and each one, priding himself on the strength of his followers, endeavored to kill the other. Then Columban went to king Theudebert and demanded that he should resign his kingdom and enter a monastery, in order not to lose both earthly crown and everlasting life. The king and his companions laughed; they had never heard of a Merovingian on the throne, who had voluntarily given up everything and become a monk. But Columban said, if the king was not willing voluntarily to undertake the honor of the priestly office, be would soon be compelled to do it against his will. After these words the holy man returned to his cell ; but his prophecy was soon verified by events. Theuderich immediately advanced against Theudebert, defeated him near Zülpich, and pursued him with a great army. Theudebert gathered new forces and a second battle was fought near Zülpich. Many fell on both sides, but Theudebert was finally defeated and fled.</div>
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At that time the man of God was staying in the wilderness, having only one attendant, Chagnoald. At the hour when the battle near Zülpich began, Columban was sitting on the trunk of a rotten oak, reading a book. Suddenly he was overcome by sleep and saw what was taking place between the two kings. Soon after be aroused, and calling his attendant, told him of the bloody battle, grieving at the loss of so much human blood. His attendant said with rash presumption: "My father, aid Theudebert with your prayers, so that be may defeat the common enemy, Theuderich." Columban answered: "Your advice is foolish and irreligious, for God, who commanded us to pray for our enemies has not so willed.. The just Judge has already determined what He wills concerning them." The attendant afterwards enquired and found that the battle had, taken place on that day and at that hour, just as the man of God had revealed to him.</div>
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Theuderich pursued Theudebert, and the latter was captured by the treachery of his followers-and ent to his grandmother, Brunhilda. She, in her fury, because she was on Theuderich's side, shut him up in a monastery, but after a few days she mercilessly had him murdered. </div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;"><b>58.</b></span></div>
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Not long after this Theuderich, struck by the hand of the Lord, perished in a conflagration in the city of Metz. Branhilda then placed the crown on the head of his son Sigibert. But Chlotar thought of Columban's prophecy and gathered together an army to reconquer the land which belonged to him. Sigibert with his troops advanced to attack him, but was captured, together with his five brothers and great-grandmother Brunhilda, by Chlotar. The latter had the boys killed, one by one, but Brunhilda he had placed first on a camel in mockery and so exhibited to all her enemies round about then she was bound to the tails of wild horses and thus perished wretchedly. As the whole family of Theuderich was now exterminated, Chlotar ruled alone over the three kingdoms, [*Neustria, Austrasia and Burgundy] and Columban's prophecy had been literally fulfilled. For one of the kings and his whole family had been entirely exterminated within three years; the second had been made a clerk by violence ; the third was the possessor and ruler of all the kingdoms. </div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;"><b>59.</b></span></div>
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When Columban saw that Theudbert had been conquered by Theuderich, as we said above, he left Gaul and Germany and went to Italy. There he was received with honor by Agilulf, king of the Lombards. The latter granted him the privilege of settling in Italy wherever be pleased; and be did so, by God's direction. During his stay in Milan, he resolved to attack the errors of the heretics, that is, the Arian perfidy, which he wanted to cut out and exterminate with the cauterizing knife of the Scriptures. And he composed an excellent and learned work against them. </div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;"><b>60.</b></span></div>
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At that time a man named Jocundus appeared before the king and announced that he knew of a church of the holy Apostle Peter, in a lonely spot in the Apennines ; the place had many advantages, it was unusually fertile, the water was full of fishes ; it had long been called Bobium [*Bobbio] from the brook that flowed by it. There was another river in the neighbourhood, by which Hannibal bad once passed a winter and suffered the loss of a very great number of men, horses and elephants. Thither Columban now went, and with all diligence restored to its old beauty the church which was already half in ruins.</div>
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In this restoration the wonderful power of the Lord was visible. For, when beams of fir were cut amid the precipitous cliffs or in the dense woods, or those cut elsewhere, fell into such places by accident, so that beasts of burden could not approach, the man of God going with two or three companions, as many as the steep paths furnished footing for, placed, in a wonderful manner, on his own and his companions' shoulders beams of immense weight, which thirty or forty men could scarcely carry on level ground ; and where they had hardly been able to walk before, on account of the steepness of the paths, and had moved as if weighed down with burdens, they now walked easily and joyfully, bearing their burden. The man of God, seeing that be was receiving so great aid, urged his companions to finish joyfully the work which they had begun, and to remain in the wilderness with renewed courage, affirming that this was God's will. Therefore he restored the roof of .the church and the ruined walls, and provided whatever else was necessary for a monastery. </div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;"><b>61.</b></span></div>
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During this time king Chlotar, when he saw that the words of Columban had been fulfilled, summoned Eustasius, who was then abbot of Luxeuil, and urged him to go with an escort of noblemen, whom Eustasius himself should select, to the holy Columban and beg the latter, wherever he might be, to come to Chlotar. Then the venerable disciple went to seek his master, and when he found the latter, he repeated Chlotar's words. But Columban declared, when he heard Chlotar's request, that he could not undertake the journey again. Eustasius he kept with himself for some time, warned him -not to forget his own labors and work, to keep the band of brethren learned and obedient to increase their numbers and educate them according to his own instructions.</div>
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To the king he sent a letter full of good advice, and begged him to extend his royal protection and aid to the brethren at Luxeuil. The king received the letter joyfully, as a most pleasing gift and as a pledge of his compact with the man of God. Nor did he forget the latter's request, but showed his favor in every way to the cloister, gave it yearly revenues, increased its territory in every direction, where the venerable Eustasius desired, and aided its inmates in every way that he could After a single year in his monastery of Bobbio, Columban the man of God, ended his devout life on the XI. day before the Kalends of December. [*November 21st, probably in 615] If anyone wishes to learn of his activity, let him seek it in the saints writings. [*these are printed in Migne Patrologia Latinae, Vol 80] His remains are buried there, [*in Bobbio] where they have proved their virtues, by the aid of Christ. To Him be glory for ever and ever, world without end. Amen.</div>
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Edited Dana C. Munro in University of Pennsylvania. Dept. of History: <i>Translations and Reprints from the Original Sources of European history, </i>published for the Dept. of History of the University of Pennsylvania., Philadelphia, University of Pennsylvania Press [1897?-1907?]. Vol. II. No. 7</div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;"><b>See also:</b></span></div>
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G. Metlake, <i>Life and Writings of St. Columban</i> (1914)</div>
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F, MacManus, <i>St. Columban</i> (1963)<br /></div>
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This text is part of the <a href="http://www.fordham.edu/halsall/sbook.asp" style="color: #900028; text-decoration: initial;">Internet Medieval Source Book</a>. The Sourcebook is a collection of public domain and copy-permitted texts related to medieval and Byzantine history.</div>
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Unless otherwise indicated the specific electronic form of the document is copyright. Permission is granted for electronic copying, distribution in print form for educational purposes and personal use. If you do reduplicate the document, indicate the source. No permission is granted for commercial use.</div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;">© Paul Halsall June 1997<br />halsall@murray.fordham.edu</span></div>
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Anglo-Saxon & Celtic Orthodoxy is about the Orthodoxy of The British Isles, Low Countries and parts of France, Scandinavia in the first millennium.http://www.blogger.com/profile/09923720977596995392noreply@blogger.com0tag:blogger.com,1999:blog-4867017149305555534.post-17896975629505980772012-12-02T00:17:00.001+02:002012-12-02T00:17:28.485+02:00Medieval Sourcebook: Adamnan: Life of St. Columba,<div dir="ltr" style="text-align: left;" trbidi="on">
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<b style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-size: 18px; line-height: 1.25em;">Introduction [Seth Seyfried]</b><br />
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;">St. Columba was born on December 7, ca. 521 A.D. to Fedhlimidh and Eithne of the Ui Neill clan in Gartan (Donegal). As a young man, Columba soon took an interest in the church, joined the monastery at Moville, and was ordained a deacon by St. Finnian. After studying with a bard called Gemman, Columba was ordained a priest by Etchen, the bishop of Clonfad. Columba entered the monastery of Mobhi Clarainech, and when disease forced the disbanding of that monastery, Columba went north and founded the church of Derry. Tradition has it that after founding several other monasteries, Columba copied St. Finnian's psalter without the permission of Finnian, and thus devalued the book. When Finnian took the matter to High King Dermott for judgement, Dermott judged in favor of Finnian, stating "to every cow its calf; to every book its copy" (I am borrowing this quote from <a href="http://indigo.ie/~cathach/home.htm" style="color: #900028; text-decoration: initial;">Cathach Books</a> in Dublin). Columba refused to hand over the copy, and Dermott forced the issue militarily. Columba's family and clan defeated Dermott at the battle of Cooldrevny in 561. Tradition further holds that St. Molaisi of Devenish, Columba's spiritual father, ordered Columba to bring the same number of souls to Christ that he had caused to die as pennance. In 563, Columba landed on Iona with 12 disciples, and founded a new monastery. After founding several more monasteries, confounding the local druids, and participating in another battle (this time against St. Comgall over who owned the church of Colethem), Columba died on June 9, 597.</span></blockquote>
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Source: <i>Life of Saint Columba, Founder of Hy. Written by Adamnan, Ninth Abbot of that Monastery</i>, ed. William Reeves. (Edinburgh: Edmonston and Douglas, 1874) I </blockquote>
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The <a href="http://www.fordham.edu/halsall/basis/columba-l.asp" style="color: #900028; text-decoration: initial;">LATIN TEXT</a> of Book I, and Book II, cc. 1-30 is also available.</blockquote>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;">This <a href="http://www.usu.edu/~history/norm/columb~1.htm" style="color: #900028; text-decoration: initial;">St. Columba Page</a> [at Utah State University] presentd this text in a mark-up by Seth Sefried, who scanned the text, which presents the Latin and English text side by side, one chapter at a time. </span></blockquote>
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<span class="H_Subitle" style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-weight: bold; letter-spacing: 0em; line-height: 1.25em; word-spacing: 0em;">BOOK I.<br />OF HIS PROPHETIC REVELATIONS.</span></div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;">CHAPTER I.<br />A brief narrative of his great Miracles</span></div>
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ACCORDING to the promise given above, I shall commence this book with. a brief account of the evidences which the venerable man gave of his power. By virtue of his prayer, and in the name of our Lord Jesus Christ, he healed several persons suffering under various diseases; and he alone, by the assistance of God, expelled from this our island, which now has the primacy, innumerable hosts of malignant spirits, whom he saw with his bodily eyes assailing himself, and beginning to bring deadly distempers on his monastic brotherhood. Partly by mortification, and partly by a bold resistance, he subdued, with the help of Christ, the furious rage of wild beasts. The surging waves, also, at times rolling mountains high in a great tempest, became quickly at his prayer quiet and smooth, and his ship, in which he then happened to be, reached the desired haven in a perfect calm.</div>
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When returning from the country of the Picts, where he had been for some days, he hoisted his sail when the breeze was against him to confound the Druids, and made as rapid a voyage as if the wind had been favourable. On other occasions, also, contrary winds were at his prayers changed into fair. In that same country, he took a white stone from the river, and blessed it for the working of certain cures, and that stone, contrary to nature, floated like an apple when placed in water. This divine miracle was wrought in the presence of King Brude and his household. In the same country, also, he performed a still greater miracle, by raising to life the dead child of an humble believer, and restoring him in life and vigour to his father and mother. At another time, while the blessed man was yet a young deacon in Hibernia, residing with the holy bishop Findbarr, the wine required for the sacred mysteries failed, and he changed by his prayer pure water into true wine. An immense blaze of heavenly light was on many and wholly distinct occasions seen by some of the brethren to surround him in the light of day, as well as in the darkness of the night. He was also favoured with the sweet and most delightful society of bright hosts of the holy angels. He often saw, by the revelation of the Holy Ghost, the souls of some just men carried by angels to the highest heavens. And the reprobates too he very frequently beheld carried to hell by demons. He very often foretold the future deserts, sometimes joyful, and sometimes sad, of many persons while they were still living in mortal flesh. In the dreadful crash of wars he obtained from God, by the virtue of prayer, that some kings should be conquered, and others come off victorious. And such a grace as this he enjoyed, not only while alive in this world, but even after his departure from the flesh, as God, from whom all the saints derive their honour, has made him still a victorious and most valiant champion in battle. I shall give one example of especial honour conferred by Almighty God on this honourable man, the event having occurred the day before the Saxon prince Oswald went forth to fight with Catlon (Ceadualla of Bede), a very valiant king of the Britons. For as this same King Oswald, after pitching his camp, in readiness for the battle, was sleeping one day on a pillow in his tent, he saw St. Columba in a vision, beaming with angelic brightness, and of figure so majestic that his head seemed to touch the clouds. The blessed man having announced his name to the king, stood in the midst of the camp, and covered it all with his brilliant garment, except at one small distant point; and at the same time he uttered those cheering words which the Lord spake to Jesua Ben Nun before the passage of the Jordan, after Moses' death, saying, " Be strong and of a good courage; behold, I shall be with thee," etc. Then St. Columba having said these words to the king in the vision, added, " March out this following night from your camp to battle, for on this occasion the Lord has granted to me that your foes shall be put to flight, that your enemy Catlon shall be delivered into your hands, and that after the battle you shall return in triumph, and have a happy reign." The king, awaking at these words, assembled his council and related the vision, at which they were all encouraged; and so the whole people promised that, after their return from the war, they would believe and be baptized, for up to that time all that Saxon land had been wrapt in the darkness of paganism and ignorance, with the exception of King Oswald and the twelve men who had been baptized with him during his exile among the Scots. What more need I say ? On the very next night, King Oswald, as he had been directed in the vision, went forth from his camp to battle, and had a much smaller army than the numerous hosts opposed to him, yet he obtained from the Lord, according to His promise, an easy and decisive victoryÑfor King Catlon was slain, and the conqueror, on his return after the battle, was ever after established by God as the Bretwalda of all Britain. I, Adamnan, had this narrative from the lips of my predecessor, the Abbot Failbe, who solemnly declared that he had himself heard King Oswald relating this same vision to Segine the abbot.</div>
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But another fact must not be omitted, that by some poems composed in the Scotic language in praise of the same blessed man, and by the commemoration of his name, certain wicked men of lewd conversation, and men of blood, were saved from the hands of their enemies, who in the night had surrounded the house in which they were singing these hymns. They safely escaped through the flames, the swords, and the spears; and, strange to tell, a few of those only who despised these commemorations of the holy man, and refused to join in the hymns, perished in that assault of the enemy. It is not two or three witnesses, as the law requires, but even hundreds and more, that could be cited in proof of this miracle Nor is it in one place or on one occasion only that the same is known to have happened, but even at different times and places, in both Scotia (Ireland) and Britain, it is proved beyond all doubt that the like security was obtained, in the same manner and by the same means. I have learned this for certain, from well-informed men in those very countries where similar miracles have taken place.</div>
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But, to return to the point in hand: among the miracles which this same man of the Lord, while dwelling in mortal flesh, performed by the gift of God, was his foretelling the future by the spirit of prophecy, with which he was highly favoured from his early years, and making known to those who were present what was happening in other places: for though absent in body he was present in spirit, and could look on things that were widely apart, according to the words of St. Paul, "He that is joined unto the Lord is one spirit."</div>
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Hence this same man of the Lord, St. Columba, when a few of the brethren would sometimes inquire into the matter, did not deny but that by some divine intuition, and through a wonderful expansion of his inner soul, he beheld the whole universe drawn together and laid open to his sight, as in one ray of the sun.</div>
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This account of the miracles of the holy men I have given here for this purpose, that my reader, in this brief sketch, may have a foretaste of the richer banquet which is before him, in the fuller narrative which is to be given, with the assistance of the Lord, in the three following books. Here it appears to me not improper, though it may be out of the usual order, to record some prophecies which the blessed man gave at different times, regarding certain holy and illustrious men.</div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;">CHAPTER II.<br />Of St. Finten the Abbot, son of Tailchan.</span></div>
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ST. FINTEN, who was afterwards very well known throughout all the churches of the Scots, having, by the grace of God, preserved from his boyhood purity of body and soul, and being devoted to the study of divine wisdom, had nourished from his youthful years this one resolve in his heart, that he would leave Hibernia and go abroad to St. Columba. Burning with that desire, he went to an old friend, the most prudent and venerable cleric in his country, who was called in the Scotic tongue Columb Crag, to get some sound advice from him. When he had laid open his mind to him, he received the following answer: "As thy devout wish is, I feel, inspired by God, who can presume to say that thou shouldest not cross the sea to St. Columba ?" At the same moment two monks of St. Columba happened to arrive, and when they were asked about their journey, they replied: "We have lately come across from Britain, and to-day we have come from the Oakwood of Calgach (Daire Calgaich, or Derry). "Is he well," says Columb Crag, "your holy father Columba?" Then they burst into tears, and answered with great sorrow, "Our patron is indeed well, for a few days ago he departed to Christ." Hearing this, Finten and Columb, and all who were there present, fell on their faces on the ground, and wept bitterly. Finten then asked, "Whom did he leave as his successor ?" "Baithene, his disciple," they replied. And as all cried out, "It is meet and right," Columba said to Finten, "What wilt thou now do, Finten?" He answered, "With God's permission, I will sail over to Baithene, that wise and holy man, and if he receive me I will take him as my abbot." Then kissing the forementioned Columb, and bidding him farewell, he prepared for his voyage, and setting sail without the least delay, arrived at the Iouan island (Hy, now corruptly Iona). As up to that time his name was wholly unknown in those places, he was only received at first with the hospitality given to every unknown stranger; but next day he sent a messenger to Baithene, and asked to have a personal interview. Baithene, ever kind and affable to strangers, ordered him to be introduced. Being at once brought in, he first, as seemed meet, knelt down upon the ground; and then being ordered by the holy abbot to rise and be seated, he was asked by Baithene, who as yet knew nothing of his family, province, name, or life, what was his motive for encountering the labour of the voyage. In reply to the inquiry thus made he told everything in order, and then humbly asked to be admitted. The holy abbot, hearing these things from his guest, and recognising him at the same time as the man of whom St. Columba had some time previously made a prophecy, replied: "Truly, my son, I ought to give thanks to my God for thy arrival, but be thou assured of this, that thou wilt not be one of our monks." On hearing this the stranger was very much grieved, and said: "Perhaps I am unworthy to become thy monk." "It is not because thou art unworthy, as thou sayest, that I gave that answer," immediately replied the abbot, "for I would indeed prefer retaining you with me, but I cannot disobey the command of St. Columba, my predecessor, by whom the Holy Ghost prophesied of thee. For, as I was alone with him one day, among other things which he foretold was the following: ' Hearken very attentively, O Baithene,' said he, ' to these my words, for shortly after my welcome and earnestly longed-for departure from this world to Christ, a certain brother from Scotia (Ireland), named Finten, son of Tailchan, of the tribe Mocumoie, who is now carefully guarding his youthful years with a good life, and is very well versed in sacred studies, will, ;I say, come to thee, and humbly ask thee to receive and enrol him with your other monks. But this has not been appointed for him in the foreknowledge of God, that he should become the monk of any abbot, for he has long since been chosen of God to be an abbot of monks and a leader of souls to the kingdom of heaven. Thou shalt not therefore detain that illustrious man with thee on these islands of ours, lest thou shouldst even seem to oppose the will of God, but thou shalt make known to him what I have told thee, and send him back in peace to Scotia (Ireland), that he may found a monastery in the parts of the Leinstermen, near the sea, and that there feeding the flock of Christ, he shall lead a countless host of souls to their heavenly country."' The holy youth hearing this burst into tears, and returning thanks to Christ, said: "Be it unto me according to the prophecy and wonderful foreknowledge of St. Columba." At the same time, in obedience to the words of the saints, he received the blessing of Baithene, and sailed back in peace to Scotia (Ireland).</div>
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I have heard this as an undoubted fact from the lips of an aged and pious priest and soldier of Christ, called Oissene, son of Ernan, of the tribe Mocu Neth Corb, who averred that he had himself heard these very words from the lips of St. Finten, son of Tailchan, whose monk he himself had been.</div>
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ON another occasion, while the blessed man was residing for a few months in the midland part of Hibernia, when founding by divine inspiration his monastery, which in the Scotic tongue is called Dair-mag (Durrow), was pleased to pay a visit to the brethren who dwelt in St. Ceran's monastery, Clon (Clonmacnoise). As soon as it was known that he was near, all flocked from their little grange farms near the monastery, and, along with those who were within it, ranged themselves, with enthusiasm, under the abbot Alither; then advancing beyond the enclosure of the monastery, they went out as one man to meet St. Columba, as if he were an angel of the Lord. Humbly bowing down, with their faces to the ground, in his presence, they kissed him most reverently, and singing hymns of praise as they went they conducted him with all honour to the Church. Over the saint, as he walked, a canopy made of wood was supported by four men walking by his side, lest the holy abbot, St. Columba, should be troubled by the crowd of brethren pressing upon him. At that very time, a boy attached to the monastery, who was mean in dress and look, and hitherto had not stood well in the opinions of the seniors, concealing himself as well as he could, came forward stealthily, that he might touch unperceived even the hem of the cloak which the blessed man wore, without his feeling or knowing it. This, however, did not escape the saint, for he knew with the eyes of his soul what he could not see taking place behind him with the eyes of his body. Stopping therefore suddenly, and putting out his hand behind him, he seized the boy by the neck, and bringing him round set him before his face. The crowd of bystanders cried out: "Let him go, let him go: why do you touch that unfortunate and naughty boy?" But the saint solemnly uttered these prophetic words from his pure heart: "Suffer it to be so now, brethren;" then turning to the boy, who was in the greatest terror, he said, "My son, open thy mouth, and put out thy tongue." The boy did as he was bid, and in great alarm opened his mouth and put out his tongue: the saint extended to it his holy hand, and after carefully blessing it pronounced his prophecy in the following words: "Though this boy appears to you now very contemptible and worthless, let no one on that account despise him. For from this hour, not only will he not displease you, but he will give you every satisfaction; from day to day he shall advance by degrees in good conduct, and in the virtues of the soul; from this day, wisdom and prudence shall be more and more increased in him, and great shall be his progress in this your community: his tongue also shall receive from God the gift of both wholesome doctrine and eloquence." This was Ernene, son of Crasen, who was afterwards famous and most highly honoured in all the churches of Scotia (Ireland). He himself told all these words which were prophesied regarding himself, as written above, to the abbot Segine, in the attentive hearing of my predecessor Failbe, who was present at the time with Segine, and from whose lips I myself have come to know all that I have stated. But during this short time that the saint was a guest in the monastery of Clon, there were many other things also which he prophesied by the revelation of the Holy Ghost; as, for instance, about the discord which arose a long time after among the churches of Scotia (Ireland), on account of the difference with regard to the Easter Feast; and about some visits of angels distinctly made to himself, certain places within the enclosure of the monastery being at that time thus resorted to by the angels. </div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;">CHAPTER IV.<br />Of the arrival of St Cainnech, the Abbot, who had been previously announced in prophecy by St. Columba.</span></div>
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AT another time, in the Iouan island (Hy, now Iona), on a day when the tempest was fierce and the sea was exceedingly boisterous, the saint, as he sat in the house, gave orders to his brethren, saying, " Prepare the guest-chamber quickly, and draw water to wash the strangers' feet." One of the brethren upon this inquired: "Who can cross the Sound safely, narrow though it be, on so perilous and stormy a day?" The saint, on hearing this, thus made answer, "The Almighty has given a calm even in this tempest to a certain holy and excellent man, who will arrive here among us before evening." And lo! the same day, the ship for which the brethren had some time been looking out arrived, according to the saint's prediction, and brought St. Cainnech. The saint went forth with the brethren to meet him and received him with all honour and hospitality. But the sailors who had been with St. Cainnech, when they were asked by the brethren what sort of a voyage they had had, told them, even as St. Columba had predicted, about both the tempest and the calm which God had given in the same sea and at the same time, with an amazing distinction between the two. The tempest they saw at a distance, yet they said they did not feel it.</div>
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ON another day; also, while St. Columba was engaged in his mother-church,he suddenly cried out, with a smile, "Columbanus, the son of Beogna, has just now set out on a voyage to us, and is in great danger in the rolling tides of Brecan's whirlpool: he is sitting at the prow and raising both his hands to heaven: he is also blessing that angry and dreadful sea: yet in this the Lord only frightens him, for the ship in which he is shall not be wrecked in the storm; but this is rather to excite him to pray more fervently, that by God's favour he may escape the danger of his voyage, and reach us in safety."</div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;">CHAPTER VI.<br />Of Cormac.</span></div>
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ON another occasion also St. Columba prophesied in the following manner of Cormac, grandson of Lethan, a truly pious man, who not less than three times went in search of a desert in the ocean, but did not find it. "In his desire to find a desert, Cormac is this day, for the second time, now embarking from that district which lies at the other side of the river Moda (the Moy, in Sligo), and is called Eirros, Domno (Erris, in Mayo); nor even this time shall he find what he seeks, and that for no other fault than that he has irregularly allowed to accompany him in the voyage a monk who is going away from his own proper abbot without obtaining his consent."</div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;">CHAPTER VII.<br />Prophecy of the blessed man regarding the Tumults of Battles fought at a distance.</span></div>
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ABOUT two years, as we have been told, after the battle of Cule-Drebene (in Connaught), at which time the blessed man first set sail and took his departure from Scotia (Ireland), it happened that on the very day and at the same hour when the battle, called in Scotic Ondemone (near Coleraine), was fought in Scotia (Ireland), the same man of God was then living in Britain with King Connall, the son of Comgell, and told him everything, as well about the battle itself, as also about those kings to whom the Lord granted the victory over their enemies. These kings were known as Ainmore, son of Setna, and the two sons of Mac Erca, Domnall and Forcus. And the saint, in like manner, prophesied of the king of the Cruithne, who was called Echoid Laib, and how, after being defeated, he escaped riding in his chariot.</div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;">On the Battle of the Miathi.</span></div>
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AT another time, after the lapse of many years from the above-mentioned battle, and while the holy man was in the Iouan island (Hy, now Iona), he suddenly said to his minister, Diormit, "Ring the bell.Ó The brethren, startled at the sound, proceeded quickly to the church, with the holy prelate himself at their head. There he began, on bended knees, to say to them, "Let us pray now earnestly to the Lord for this people and King Aidan, for they are engaging in battle at this moment." Then after a short time he went out of the oratory, and, looking up to heaven, said, "The barbarians are fleeing now, and to Aidan is given the victoryÑa sad one though it be." And the blessed man in his prophecy declared the number of the slain in Aidan's army to be three hundred and three men.</div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;">CHAPTER VIII.<br />Prophecy of St. Columba regarding the Sons of King Aidan.</span></div>
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At another time, before the above-mentioned battle, the saint asked King Aidan about his successor to the crown. The king answered that of his three sons, Artur, Eochoid Find, and Domingart, he knew not which would have the kingdom after him. Then at once the saint prophesied on this wise, "None of these three shall be king, for they shall fall in battle, slain by their enemies; but now if thou hast any younger sons, let them come to me, and that one of them whom the Lord has chosen to be king will at once rush into my lap." When they were called in, Eochoid Buide, according to the word of the saint, advanced and rested in his bosom. Immediately the saint kissed him, and, giving him his blessing, said to his father, "This one: shall survive and reign as king after thee, and his sons shall reign after him." And so were all these things fully accomplished afterwards in their time. For Artur and Eochoid Find were not long after killed in the above-mentioned battle of the Miathi; Domingart was also defeated and slain in battle in Saxonia; while Eochoid Buide succeeded his father on the throne.</div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;">Of Domnall, son of Aid.</span></div>
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Domnall, son of Aid, while yet a boy, was brought by those who brought him up to St. Columba on the ridge of Ceatt (Druim Ceatt in Londonderry), who looked at him and inquired, "Whose son is this whom you have brought here?" They answered, "This is Domnall, son of Aid, who is brought to thee for this purpose, that he may return enriched by thy blessing." The saint blessed him immediately and said. "He shall survive all his brethren, and be a very famous king, nor shall he be ever delivered into the hands of his enemies; but in his old age, in his own house, and with a crowd of his familiar friends around him, he hall die peacefully in his bed." All this was truly fulfilled in him, as the blessed man had foretold.</div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;">Of Scandlan, son of Colman.</span></div>
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AT the same time and place, the saint, wishing to visit Scandlan, son of Colman, went to him where he was kept in prison by King Aid, and when he had blessed him he comforted him, saying, "Son, do not distress yourself, but rather rejoice and take courage, for King Aid, who has you a prisoner, will go out of this world before you, and after some time of exile you shall reign in your own nation for thirty years. And again you shall be driven from your kingdom, and be in exile for some days; but after that you shall be called home again by your people, and shall reign for three short terms." All this was fully accomplished according to the prediction of the saint. For in thirty years he had to leave his throne, and continued in exile for some time; and then being recalled by his people, he reigned not three years, as he expected, but three months, and at the end of that time he died.</div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;">A Prophecy of the blessed man regarding two other Kings, who were called the two grandsons of Muiredach Baitan, son of Maic Erc, and Eochoid, son of Domnall.</span></div>
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AT another time, while travelling through the rough and rocky country which is called Artdamuirchol (Ardnamurchan), he heard his companionsÑLaisran, son of Feradach, and Diormit, his ministerÑspeaking on the way of the two above-named kings, and addressed them in these words, "O my dear children, why do you talk thus foolishly of these men? Both of these kings of whom you are now conversing are newly slain, and have had their heads cut off by their enemies. And this very day some sailors shall come here from Scotia (Ireland), and tell you the same about these kings." That same day some sailors arrived from Eibernia, at a place which is called Muirbolc Paradisi (Portnamurloch in Lismore), and told the two above-named companions, who were now sailing in the same ship with the saint, how these kings had been slain, and thus the prophecy of the venerable man fulfilled.</div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;">Prophecy of the holy man regarding Oingus, son of Aid Comman.</span></div>
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WHEN he and his two brothers were driven from his country, he came as an exile to the saint, who was then wandering in Britain, and who, in blessing him, uttered these prophetic words from his holy heart, "This youth shall survive when his other brothers are gone, and he shall reign a long time in his native country; his enemies shall fall before him, while he shall never fall into their hands, but in old age he shall die peacefully in the midst of his friends." All this was fully accomplished according to the saint's words. This was Oingus, surnamed Bronbachal.</div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;">Prophecy of the blessed man regarding the son of King Dermit, who in the Scotic language is called Aid Slane.</span></div>
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ON another occasion, when the blessed man was sojourning for some days in Scotia (Ireland), he spoke in the following prophetic strain to the above-mentioned Aid, who had come to visit him: Ñ''Thou must take care, my son, lest, for the sin of murdering thy kinsman, thou lose the right of governing the whole of Hibernia, as was first assigned thee by God for if at any time thou dost commit that sin, thou shalt not hold the whole of thy father's kingdom, but only a part of it in thine own tribe, and that but for a short time." These words of the saint were on this wise fulfilled according to the prediction, that after Aid had treacherously killed Suitne, son of Columban, he reigned, it is said, no longer than four years and three months, and that only as colleague in the kingdom.</div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;">Prophecy of the blessed man regarding King Roderc, son of Tothal, who reigned on the Rock of Cluaith (Alcluith or Dumbarton).</span></div>
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THIS same king being on friendly terms with the holy man, sent to him on one occasion a secret message by Lugbe Mocumin, as he was anxious to know whether he would be killed by his enemies or not. But when Lugte was being closely inquired at by the saint regarding the king, his kingdom, and people, he answered in a tone of pity, "Why do you ask about that wretched man, who is quite unable to tell at what hour he . may be killed by his enemies?" Then the saint replied, "He shall never be delivered into the hands of his enemies; he will die at home on his own pillow." And the prophecy of the saint regarding Kina Roderc was fully accomplished; for, ac- cording to his word, he died quietly in his own house.</div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;">CHAPTER IX.<br />Prophecy of the Saint regarding two boys, one of whom, according to the Saint's word, died at the end of a week.</span></div>
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ON another occasion, two men of low rank in life came to the saint, who was then in the Iouan island (Hy, now Iona). One of them, named Meldan, brought his son to the saint and asked him what kind of future he would enjoy. To whom the saint replied, "Is not this the Sabbath day? Thy son will die on the sixth day at the end of next week, and will be buried here on the eighth day, that is the Sabbath." Then the other man, named Glasderc, also took his son along with him, and venturing to make a similar inquiry, received the following answer from the saint, "Thy son Ernan will see his grandchildren, and be buried in old age in this island." All this was fully accomplished in its own time regarding the two boys, according to the words of the saint. </div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;">CHAPTER X.<br />Prophecy of the Saint regarding Colca, son of Aid Draignich, sprung from the grandsons of Fechureg, and regarding some secret sin of his mother.</span></div>
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THIS Colca residing one time in the Iouan island (Hy, now Iona) with the saint, was asked by him concerning his mother whether she was a pious woman or not. Colca answered him, "I have always known my mother to be good, and to bear that character." The saint then spoke these prophetic words: "Set out now at once for Scotia (Ireland), with God's help, and question thy mother closely regarding her very grievous secret sin, which she will not confess to any man." To carry out the advice thus given him he departed to Hibernia: and when he interrogated his mother closely, she at first denied, and then she at last confessed her sin. When she had done penance according to the judgment of the saint, she was absolved, wondering very much all the while at what was made known to the saint regarding her.</div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;">CHAPTER XI.</span></div>
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COLCA, however, returned to the saint, and remained with him for some days, and then asking about the end of his own days, received this answer from the saint: "In thine own beloved country thou shalt be head of a church for many years, and when at any time thou happenest to see thy butler making merry with a company of his friends at supper, and twirling the ladle round in the strainer, know that then in a short time thou shalt die." What more need I say? This same prophecy of the blessed man was exactly fulfilled as it was foretold to Colca.</div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;">CHAPTER XII.<br />Regarding Laisrean, the gardener, a holy man.</span></div>
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ON a certain day, the holy man ordered one of his monks named Trena, of the tribe Mocuruntir, to go a message for him to Scotia (Ireland). While he was preparing the ship in haste to obey the orders of the man of God, he complained before the saint that one of the sailors was wanting. The saint immediately answered him and uttered these words from his sacred breast, "The sailor who is, thou sayest, absent, I cannot just now find. But go in peace; thou shalt have a favourable and steady breeze till thou reach Hibernia. Thou shalt see a man coming to meet thee from a distance, and he will be the first to seize the prow of thy ship in Scotia (Ireland); he shall be with thee during the time of thy sojourn in Hibernia, and accompany thee on thy return to us, as a man chosen by God, who in this very monastery of mine will live piously the remainder of his days." What more can I add? Trena received the saint's blessing, and crossed over at full sail during the whole voyage, and lo! as his little ship was nearing the port, Laisran Mocumoie ran forward before the others and caught the prow. The sailors knew that this was the very man of whom the saint had spoken beforehand.</div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;">CHAPTER XIII.<br />How the Saint knew and told beforehand about a great Whale.</span></div>
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ONE day when the venerabIe man was staying in the Iouan island (Hy, now Iona), a certain brother named Berach intended to sail to the Ethican island (Tiree), and going to the saint in the morning asked his blessing. The saint looking at him, said, "O my son, take very great care this day not to attempt sailing direct over the open sea to the Ethican land (Tiree); but rather take a circuit, and sail round by the smaller islands, for this reason, that thou be not thrown into great terror by a huge monster, and hardly be able to escape." On receiving the saint's blessing he departed, and when he reached his ship, he set sail without giving heed to the saint's words. But as he was crossing over the larger arms of the Ethican sea, he and the sailors who were with him looked out, and lo, a whale, of huge and amazing size, raised itself like a mountain, and as it floated on the surface, it opened its mouth, which, as it gaped; was bristling with teeth. Then the rowers, hauling in their sail, pulled back in the utmost terror, and had a very narrow escape from the agitation of the waves caused by the motion of the monster; and they were also struck with wonder as they remembered the prophetic words of the saint. On the morning of that same day, as Baithene was going to sail to the forenamed island, the saint told him about this whale, saying, "Last night, at midnight, a great whale rose from the depth of the sea, and it will coat this day on the surface of the ocean between the Iouan and Ethican islands (Iona and Tiree)." Baithene answered and said, "That beast and I are under the power of God." "Go in peace," said the saint, "thy faith in Christ shall defend thee from this danger." Baithene accordingly, having received the saint's blessing, sailed from the harbour; and after they had sailed a considerable distance, he and his companions saw the whale; and while all the others were much terrified, he alone was without fear, and raising up both his hands, blessed the sea and the whale. At the same moment the enormous brute plunged down under the waves, and never afterwards appeared to them.</div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;">CHAPTER XIV.<br />Prophecy of the holy man regarding a certain Baitan, who with others sailed in search of a desert in the ocean.</span></div>
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AT another time, a certain man named Baitan, by race a descendant of Niath Taloirc, when setting out with others to seek a desert in the sea, asked the saint's blessing. The saint bidding him adieu uttered this prophecy regarding him: "This man who is going in search of a desert in the ocean shall not be buried in the desert, but in that place where a woman shall drive sheep over his grave." The same Baitan, after long wanderings on stormy seas, returned to his native country without finding the desert, and remained for many years the head of a small monastic house, which is called in the Scotic tongue Lathreginden (not identified). When after a while he died and was buried, in the Oakgrove of Galgach (Derry), it happened at the same time that on account of some hostile inroad the poor people with their wives and children fled for sanctuary to the church of that place. Whence it occurred that on a certain day a woman was caught, as she was driving her lambs over the grave of this same man who was newly buried. Then a holy priest who was present and saw this, said, "Now is fulfilled the prophecy which St. Columba uttered many years ago!' And this I myself was told regarding Baitan, by that same priest and soldier of Christ, Mailodran by name, of the tribe of Mocurin.</div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;">CHAPTER XV.<br />Prophecy of the holy man regarding a certain Neman, who was not a real penitent.</span></div>
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AT another time, the saint came to the Hinbina island (Eilean-na-naoimh, one of the Garveloch islands), and that same day he gave orders that even the penitents should enjoy some indulgence in respect of their food. Now there was among the penitents in that place a certain Neman, son of Cathair, who, though ordered by the saint, declined to accept the offer of this little indulgence. Him then the saint addressed in these words: "O Neman, art thou not accepting some indulgence in food as it is kindly granted by me and Baitan? The time shall come when thou wilt be stealthily eating mare's flesh, as thou liest concealed in the woods with robbers." And accordingly that same man afterwards returned to the world, and was found in a forest with robbers taking and eating off a wooden griddle such flesh as the saint had foretold.</div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;">CHAPTER XVI.<br />Regarding a certain unhappy man who lay with his Mother.</span></div>
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AT another time, the saint called out the brethren at the dead of night, and when they were assembled in the church said to them: "Now let us pray fervently to the Lord, for at this hour a sin unheard of in the world has been committed, for which rigorous vengeance that is justly due is very much to be feared." Next day he spoke of this sin to a few who were asking him about it. "After a few months," he said, "that unhappy wretch will come here to the Iouan island (Hy, now Iona) with Lugaid, who is unaware of the sin." Accordingly after the few months had passed away, the saint one day spoke to Diormit, and ordered him, "Rise quickly; lo ! Lugaid is coming. Tell him to send off the wretch whom he has with him in the ship to the Malean island (Mull), that he may not tread the sod of this island." He went to the sea in obedience to the saint's injunction, and told Lugaid as he was approaching all the words of the saint regarding the unhappy man. On hearing the directions, that unhappy man vowed that he would never eat food with others until he had seen St. Columba and spoken to him. Diormit therefore returned to the saint, and told him the words of the poor wretch. The saint, on hearing them, went down to the haven, and as Baitan was citing the authority of Holy Scriptures, and suggesting that the repentance of the unhappy man should be received, the saint immediately replied to him, "O Baitan! this man has committed fratricide like Cain, and become an adulterer with his mother." Then the poor wretch, casting himself upon his knees on the beach, promised that he would comply with all the rules of penance, according to the judgment of the saint. The saint said to him, "If thou do penance in tears and lamentations for twelve years among the Britons and never to the day of thy death return to Scotia (Ireland), perhaps God may pardon thy sin." Having said these words, the saint turned to his own friends and said, "This man is a son of perdition, who will not perform the penance he has promised, but will soon return to Scotia (Ireland), and there in a short time be killed by his enemies." All this happened exactly according to the saint's prophecy; for the wretched man, returning to Hibernia about the same time, fell into the hands of his enemies in the region called Lea (Firli, in Ulster), and was murdered. He was of the descendants of Turtre.</div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;">CHAPTER XVII.<br />Of the Vowel I.</span></div>
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ONE day Baithene came to the saint and said, "I want some one of the brethren to look over with me and correct the psalter which I have written." Hearing this, the saint said, "Why give us this trouble without any cause? In that psalter of thine, of which thou speakest, there is not one superfluous letter to be found, nor is any wanting except the one vowel I." And accordingly, when the whole psalter was read over, what the saint had said was found to be true.</div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;">CHAPTER XVIII.<br />Of the Book which fell into the Water-vessel, as the Saint had foretold.</span></div>
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IN the same way, on another day, as he was sitting by the hearth in the monastery, he saw at some distance Lugbe, of the tribe Mocumin, reading a book, and suddenly said to him, "Take care, my son, take care, for I think that the book thou readest is about to fall into a vessel full of water." And so it soon happened, for when the same youth rose soon after to perform some duty in the monastery, he forgot the word of the blessed man, and the book which he held negligently under his arm suddenly fell into the water-pot, which was full of water.</div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;">CHAPTER XIX.<br />Of the Inkhorn, awkwardly spilled.</span></div>
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On another day a shout was given on the other side of the Sound of the Iouan island (Sound of Iona); the saint hearing the shout, as he was sitting in his little hut, which was made of planks, said, "The man who is shouting beyond the Sound is not of very sharp wit, for when he is here today he will upset my inkhorn and spill the ink." Diormit, his minister, hearing this, stood a little in front of the door, and waited for the arrival of this troublesome guest, in order to save the inkhorn. But for some cause or other he had soon to leave his place, and after his departure the unwelcome guest arrived; in his eager haste to kiss the saint, he upset the inkhorn with the hem of his garment and spilled the ink.</div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;">CHAPTER XX.<br />Of the arrival of another Guest foretold by the Saint.</span></div>
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So again at another time the saint spoke thus to his brethren on the third day of the week, "We intend to fast tomorrow, being Wednesday: and yet by the arrival of a certain troublesome guest the usual fast will be broken." And so it happened as had been shown to the saint beforehand; for on the morning of that same Wednesday, another stranger was heard signalling across the Sound. This was Aidan, the son of Fergno, who, it is said, was minister for twelve years to Brendan Mocualti. He was a very religious man, and his arrival, as the saint had foretold, broke the fast of that day.</div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;">CHAPTER XXI.<br />Of another man in distress who was crying across the same Sound.</span></div>
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ON another day the saint heard some person shouting across the Sound, and spoke on this wise, "That man who is shouting is much to be pitied, for he is coming here to us to ask some cure for the disease of his body; but it were better for him this day to do true penance for his sins, for at the close of this week he shall die." These words those who were present told to the unhappy man when he arrived. But he gave no heed to them when he had received what he asked, and quickly departed, yet before the end of the same week he died, according to the prediction of the saint.</div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;">CHAPTER XXII.<br />The Prophecy of the holy man regarding the Roman city, burnt by a sulphurous fire which fell from heaven.</span></div>
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ANOTHER time also, Lugbe, of the tribe Mocumin, of whom I spoke already, came to the saint one day after the grinding of the corn, but the saint's countenance shone with such wonderful brilliancy that he could not look upon it, and quickly fled in great terror. The saint gently clapped his hands and called him back; then on his return the saint asked him why he fled so quickly. "I fled," he replied, "because I was very much alarmed." Then becoming more confident, after a while, he ventured to ask the saint, "Hath any awful vision been shown to thee just now?" The saint answered, "A very fearful vengeance hath just now been exacted in a distant corner of the world." "What vengeance?" says the youth, "and where hath it taken place?" The saint then addressed him thus: "A sulphurous fire hath been poured down from heaven this moment on a city which is subject to Rome, and within the Italian territory, and about three thousand men, besides women and children, have perished. Before the end of this year Gallican sailors shall come here from the provinces of Gaul, and tell thee these same things." His words proved true in a few months; for the same Lugbe, happening to accompany the saint to the Head of the land (Kintyre), inquired at the captain and crew of a bark that had just arrived, and received from them all the news regarding the city and its inhabitants, exactly as it was foretold by the illustrious man.</div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;">CHAPTER XXIII.<br />The Vision of the blessed man regarding Laisran, son of Feradach.</span></div>
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ONE very cold day in winter the saint was much afflicted, and wept bitterly. His attendant, Diormit, asked the cause of his sadness, and received this answer from him, "With just reason am I sad today, my little child, seeing that my monks, now wearied after their severe labours, are engaged by Laisran in building a large house; with this I am very much displeased." Strange to say, at that very moment, Laisran, who was living at the time in the monastery of the Oakwood Plain (Derry), felt somehow impelled, and as it were consumed by a fire within him, so that he commanded the monks to stop from working, and some refreshments to be made ready for them. He also gave directions that they were to rest not only that day, but also on other occasions of severe weather. The saint, hearing in spirit these words of consolation addressed by Laisran to his brethren, ceased weeping, and though he himself was living in the Iouan island (Hy, now Iona), he rejoiced with exceeding great joy, and told all the circumstances to his brethren, while at the same time he blessed Laisran for his timely relief to the monks.</div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;">CHAPTER XXIV.<br />How Feachna the Wise came as a Penitent to St. Columba, as he had foretold.</span></div>
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ANOTHER time the saint was sitting on the top of the mountain which overhangs this our monastery, at some distance from it, and turning to his attendant Diormit, said to him, "I am surprised that a certain ship from Scotia (Ireland) does not appear sooner: there is on board a certain wise man who has fallen into a great crime, but who, with tears of repentance, shall soon arrive." Not long after the attendant, looking to the south, saw the sail of a ship that was approaching the harbour. When its arrival was pointed out to the saint he got up quickly and said, "Let us go to meet this stranger, whose sincere penance is accepted by Christ." As soon as Feachna came on shore, he ran to meet the saint, who was coming down to the shore, and falling on his knees before him lamented most bitterly with wailing and tears, and there in the presence of all made open confession of his sins. Then the saint, also shedding tears, said to him, "Arise, my son, and be comforted; the sins thou hast committed are forgiven thee, because, as it is written, 'a humble and contrite heart God doth not despise.Ó He then arose, and the saint received him with great joy. After a few days he was sent to Baithene, who at that time was the superior of the monastery in the plain of Lunge (Maigh Lunge, in Tiree), and he journeyed thither in peace.</div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;">CHAPTER XXV.<br />The Prophecy of the holy man regarding his monk Cailtan.</span></div>
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AT another time he sent two of his monks to another of them named Cailtan, who was then superior in the cell which is called to this day after his brother Dinni, and is situated near the lake of the river Aba (Lochawe). The saint gave them the following instructions, "Run quickly to Cailtan, and tell him to come to me without delay." In obedience to the saint's command they went to the cell of Dinni, and told Cailtan the object of their mission. At once, and without the least delay, he set out along with the messengers of the saint, and soon reached his abode in the Iouan island (Hy, now Iona). On making his appearance he was addressed by the saint, "O Cailtan, thou hast done well by coming hither quickly in obedience to my summons; rest now for a while. I sent for you to come to me for this reason, that, loving thee as a friend, I would wish thee to end thy days with me here in true obedience. For before the close of this week thou shalt depart in peace to the Lord." When he heard these words he gave thanks to God, embraced the saint with tears, and receiving his blessing, retired to the guest-chamber. He fell sick that same night, and passed away to Christ the Lord during that very week, as the saint had said.</div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;">CHAPTER XXVI.<br />The Foresight and Prophecy of the Saint Regarding the two brothers who were Strangers.</span></div>
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ONE Lord's day a loud cry was heard beyond the above-mentioned Sound of which I speak so often. As soon as the saint heard it, he said to the brethren who were then with him, "Go directly and bring here before us at once the strangers that have now arrived from a distant land." They went accordingly and ferried the strangers across. The saint, after embracing them, asked them at once the object of their journey. In reply they said, "We are come to reside with thee for this year." The saint replied, "With me, as you say, you cannot reside for a year, unless you take first the monastic vow." When those who were present heard these words addressed to strangers who were only newly arrived they wondered very much. But the elder brother, in answer to the saint's remarks, replied, "Although we never up to the present hour entertained the thought before, yet we shall follow thy advice, believing that it cometh from God." What more need I say? That very moment they entered the chapel with the saint, and on bended knees devoutly took the monastic vow. The saint then turned to his monks and said, "These two strangers who are presenting themselves 'a living sacrifice to God,' and within a short time are fulfilling a long time of Christian warfare, shall pass away in peace this very month to Christ our Lord." The two brothers, on hearing this, gave thanks to God, and were led away to the guest room. After seven days the elder brother fell sick, and departed to the Lord in the course of that week. After other seven days the other brother also fell sick, and within the same week passed to the Lord with joy, so that, according to the truthful prophecy of the saint, both closed their fires in this world within the space of one month.</div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;">CHAPTER XXVII.<br />The Prophecy of the holy man regarding a certain Artbranan.</span></div>
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WHEN the blessed man was staying for some days in the Scian island (Sky), he struck a spot of ground near the sea with his staff, and said to his companions: "Strange to say, my children, this day, an aged heathen, whose natural goodness has been preserved through all his life, will receive baptism, die, and be buried on this very spot." And lo! about an hour after, a boat came into the harbour, on whose prow sat a decrepit old man, the chief of the Geona cohort. Two young men took him out of the boat and laid him at the feet of the blessed man. After being instructed in the word of God by the saint through an interpreter, the old man believed, and.was baptized at once by him, and when the baptism was duly administered, he instantly died on the same spot, according to the saint's prediction, and was buried there by his companions, who raised a heap of stones over his grave. This cairn may be seen still on the sea-coast, and the river in which he was baptized is called to this day by the inhabitants, Dobur Artbranan.</div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;">CHAPTER XXVIII.<br />Of the Boat that was removed by the Saint's order.</span></div>
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ANOTHER time, as the saint was travelling beyond the Dorsal ridge of Britain (Drumalban), he came to a small village, lying amid deserted fields, on the banks of a river, where it flows into a lake. There the saint took up his abode, and that same night, while they were yet but falling asleep, he awoke his companions, and said to them: "Go out this instant with all speed, bring hither quickly the boat you left on the other side of the stream, and put it in a house near us." They did at once as they were ordered, and soon after they were again asleep, the saint roused Diormit, and said to him: "Stand outside the door, and see what has happened to the village in which you had left your boat." Diormit went out accordingly and saw the whole village on fire, and returning to the saint he told him what was taking place. Then the saint told the brethren the name of the rancorous foe who had burnt the houses that night.</div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;">CHAPTER XXIX.<br />O Gallan, son of Fachtna, who resided in the jurisdiction of Golga, son of Cellach.</span></div>
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ONE day again, as the saint was sitting in his little hut, he said, in prophecy to the same Colca, then reading by his side, "Just now demons are dragging with them down to hell one of the chiefs of thy district who is a niggardly person." When Colca heard this, he marked the time accurately in a tablet, and, coming home within a few months, learned on inquiry from the inhabitants of the place, that Gallan, son of Fachtna, died at the very moment that the saint said to him the man was being carried off by demons.</div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;">The Prophecy of the blessed man regarding Findchan, a Priest, and the founder of the monastery called in Scotic Artchain, in the Ethican land (Tiree).</span></div>
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AT another time Findchan, the priest and soldier of Christ, named above, brought with him from Scotia (Ireland) to Britain, Aid, surnamed the Black, descended of a royal family, and a Cruthinian by race. Aid wore the clerical habit, and came with the purpose of residing with him in the monastery for some years. Now this Aid the Black had been a very bloodthirsty man, and cruelly murdered many persons, amongst others Diormit, son of Cerbul, by divine appointment king of all. This same Aid, then, after spending some time in his retirement, was irregularly ordained priest by a bishop invited for the purpose, in the presence of the above-named Findchan. The bishop, however, would not venture to lay a hand upon his head unless Findchan, who was greatly attached to Aid, in a carnal way, should first place his right hand on his head as a mark of approval. When such an ordination afterwards became known to the saint, he was deeply grieved, and in consequence forthwith pronounced this fearful sentence on the ill-fated Findchan and Aid: "That right hand which, against the laws of God; and the Church, Findchan placed on the head of the son of perdition, shall soon be covered with sores, and after great and excruciating pain shall precede himself to the grave, and he shall survive the burial of his hand for many years. And Aid, thus irregularly ordained, shall return as a dog to his vomit, and be again a bloody murderer, until at length, pierced in the neck with a spear, he shall fall from a tree into the water and be drowned." Such indeed was the end long due to him who murdered the king of all Scotia (Ireland). The blessed man's prophecy was fulfilled regarding both, for the priest Findchan's right hand festered from the effects of a blow, and went before him into the ground, being buried in an island called Ommon (not identified), while he himself survived for many years, according to the saying of St. Columba. But Aid the Black, a priest only in name, betaking himself again to his former evil doings, and being treacherously wounded with a spear, fell from the prow of a boat into a lake and was drowned.</div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;">Of the Consolation which the Monks, when they were weary on their journey, received from the Saint visiting them in spirit.</span></div>
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AMONG these wonderful manifestations of prophetical spirit it does not seem alien from the purpose of our short treatise to mention also here the spiritual comfort which the monks of St. Columba at one time received from his spirit's meeting them by the way. For as the brethren, on one occasion after the harvest work, were returning in the evening to the monastery, and came to a place called in Scotic Cuuleilne, which is said to lie on the western side of the Iouan island (Hy, now Iona), midway between the field on the plain and our monastery, each of them thought he felt something strange and unusual, which, however, they did not venture to speak of to one another. And so they had the same feeling for some days successively, at the same place, and at the same hour in the evening.</div>
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The holy Baithen at that particular time had charge of the work, and one day he said to them: "Now, my brethren, if any of you ever notices anything wonderful and unusual in this spot which lies between the corn-field and the monastery, it is your duty to declare it openly." An elder brother said, "As you have ordered me, I shall tell you what I observed on this spot. For both in the past few days, and even now, I perceive the fragrance of such a wonderful odour, just as if all the flowers on earth were gathered together into one place; I feel also a glow of heat within me, not at all painful, but most pleasing, and a certain unusual and inexpressible joy poured into my heart, which on a sudden so refreshes and gladdens me, that I forget grief and weariness of every kind. Even the load, however heavy, which I carry on my back, is in some mysterious way so much lightened, from this place all the way to the monastery, that I do not seem to have any weight to bear." What need I add? All the other reapers in turn declared they had exactly the same feeling as the first had described. All then knelt down together, and requested of the holy Baithen that he would learn and inform them of the as yet unknown cause and origin of this wonderful relief, which both he and they were feeling. "Ye all know," he immediately replied, "our father Columba's tender care regarding us, and how, ever mindful of our toil, he is always grieved when we return later than usual to the monastery. And now because he cannot come in person on this occasion to meet us, his spirit cometh forth to us as we walk along, and conveyeth to us such great comfort." Having heard these words, they raised their hands to heaven with intense joy as they knelt, and venerated Christ in the holy and blessed man.</div>
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I must not pass over another well-authenticated story, told, indeed, by those who heard it, regarding the voice of the blessed man in singing the psalms. The venerable man, when singing in the church with the brethren, raised his voice so wonderfully that it was sometimes heard four furlongs off, that is five hundred paces, and sometimes eight furlongs, that is one thousand paces. But what is stranger still: to those who were with him in the church, his voice did not seem louder than that of others; and yet at the same time persons more than a mile away heard it so distinctly that they could mark each syllable of the verses he was singing, for his voice sounded the same whether far or near. It is however admitted, that this wonderful character in the voice of the blessed man was but rarely observable, and even then it could never happen without the aid of the Holy Ghost.</div>
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But another story concerning the great and wonderful power of his voice should not be omitted. The fact is said to have taken place near the fortress of King Brude (near Inverness). When the saint himself was chanting the evening hymns with a few of the brethren, as usual, outside the king's fortifications, some Druids, coming near to them, did all they could to prevent God's praises being sung in the midst of a pagan nation. On seeing this, the saint began to sing the 44th Psalm, and at the same moment so wonderfully loud, like pealing thunder, did his voice become, that king and people were struck with terror and amazement.</div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;">CHAPTER XXX.<br />Concerning a rich man named Lugud Clodus.</span></div>
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AT another time, when the saint was staying some days in Scotia (Ireland), he saw a cleric mounted on a chariot, and driving pleasantly along the plain of Breg (MaghBregh, in Meath). On asking who the person was, the cleric's friend made this reply regarding him: "This is Lugud Clodus, who is rich, and much respected by the people." The saint immediately answered, "He does not seem so to me, but a poor wretched creature, who on the day of his death shall have within his own walled enclosure three of his neighbour's cattle which have strayed on to his property. The best of the strayed cows he shall order to be killed for his own use, and a part of the meat he shall direct to be cooked and served up to him at the very time that he is lying on the same couch with a prostitute, but by the first morsel that he eats shall he be choked and die immediately." Now all these things, as we heard from well-informed Persons, afterwards happened according to the saint's prophecy.</div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;">CHAPTER XXXI.<br />Prophecy of the Saint regarding Neman, son of Gruthrich.</span></div>
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FOR when the saint corrected this man for his faults, he received the saint's reproof with derision. The blessed man then said to him, "In God's name I will declare these words of truth concerning thee, Neman, that thine enemies shall find thee in bed with a prostitute and put thee to death, and the evil spirits shall carry off thy soul to the place of torments." A few years after his enemies found this same Neman on a couch along with a prostitute in the district of Cainle (not identified), and beheaded him, as was foretold by the saint.</div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;">CHAPTER XXXII.<br />Prophecy of the holy man regarding a certain Priest.</span></div>
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AT another time, as the saint was staying in that part of Scotia (Ireland), named a little before, he came by chance on the Lord's day to a neighbouring little monastery, called in the Scotic language Trioit (Trevet, in Meath). The same day a priest celebrated the holy mysteries of the Eucharist, who was selected by the brethren who lived there to perform the solemn offices of the Mass, because they thought him very pious. The saint, on hearing him, suddenly opened his mouth and uttered this fearful sentence: "The clean and unclean are now equally mingled together; that is, the clean mysteries of the holy sacrifice are offered by an unclean person, who just now conceals within his own conscience a grievous crime." The bystanders, hearing these words, were struck with terror; but he of whom they were said was forced to confess his sin before them all. And the fellow-soldiers of Christ, who stood round the saint in the church, and had heard him making manifest the secrets of the heart, greatly wondered, and glorified the heavenly knowledge that was seen in him.</div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;">CHAPTER XXXIII.<br />The Prophecy of the holy man regarding the robber Erc Mocudruidi, who dwelt in the island Coloso (Colonsay).</span></div>
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AT another time, when the saint was in the Iouan island (Hy, now Iona), he called two of the brothers, Lugbe and Silnan, and gave them this charge, "Sail over now to the Malean island (Mull), and on the open ground, near the sea-shore, look for Erc, a robber, who came alone last night in secret from the island Coloso (Colonsay). He strives to hide himself among the sand hills during the daytime under his boat, which he covers with hay, that he may sail across at night to the little island where our young seals are brought forth and nurtured. When this furious robber has stealthily killed as many as he can, he then fills his boat, and goes back to his hiding-place." They proceeded at once in compliance with their orders, and found the robber lying hid in the very spot that was indicated, and they brought him to the saint, as they had been told. The saint looked at him, and said, "Why dost thou transgress the commandment of God so often by stealing the property of others? If thou art in want at any time, come to us and thy needs shall be supplied." At the same time he ordered some wethers to be killed, and given to the wretched thief in place of the seals, that he might not return empty. A short time after the saint saw in spirit that the death of the robber was at hand, and ordered Baithen, then steward in the plain of Lunge (Maigh Lunge, in Tiree), to send a fat sheep and six pecks of corn as a last gift. Baithen sent them at once as the saint had recommended, but he found that the wretched robber had died suddenly the same day, and the presents sent over were used at his burial. </div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;">CHAPTER XXXIV.<br />Prophecy of the holy man regarding the poet Cronan.</span></div>
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AT another time, as the saint was sitting one day with the brothers beside the lake Ce (Lough Key, in Roscommon), at the mouth of the river called in Latin Bos (the Boyle), a certain Scotic poet came to them, and when he retired, after a short interview, the brothers said to the saint, "Why didst thou not ask the poet Cronan, before he went away, to sing us a song with accompaniment, according to the rules of his profession?" The saint replied, "Why do even you now utter such idle words? How could I ask that poor man to sing a song of joy, who has now been murdered, and thus hastily has ended his days, at the hands of his enemies?" The saint had no sooner said these words than immediately a man cried out from beyond the river, "That poet who left you in safety a few minutes ago has just now been met and put to death by his enemies." Then all that were present wondered very much, and looked at one another in amazement.</div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;">CHAPTER XXXV.<br />The holy man's Prophecy regarding the two Noblemen who died of wounds mutually inflicted.</span></div>
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AGAIN, at another time, as the saint was living in the Iouan island (Hy, now Iona), on a sudden, while he was reading, and to the great surprise of all, he moaned very heavily. Lugbe Mocublai, who was beside him, on seeing this, asked the cause of such sudden grief. The saint, in very great affliction, answered him, "Two men of royal blood in Scotia (Ireland) have perished of wounds mutually inflicted near the monastery called Cellrois, in the province of the Maugdorna (Magheross, in Monaghan); and on the eighth day from the end of this week, one shall give the shout on the other side of the Sound, who has come from Hibernia, and will tell you all as it happened. But oh! my dear child, tell this to nobody so long as I live." On the eighth day, accordingly, the voice was heard beyond the firth. Then the saint called quietly to Lugbe, and said to him, "This is the aged traveller to whom I alluded, who now crieth aloud beyond the strait; go and bring him here to me." The stranger was speedily brought, and told, among other things, how two noblemen in the district of the Maugdorna, near the confines of the territory in which is situate the monastery of Cellrois, died of wounds received in single combat namely, Colman the Hound, son of Ailen, and Ronan, son of Aid, son of Colga, both descended of the kings of the Anteriores (the Airtheara, or people of Oriel in Ulster). After these things were thus narrated, Lugbe, the soldier of Christ, began to question the saint in private. "Tell me, I entreat of thee, about these and such like prophetic revelations, how they are made to thee, whether by sight or hearing, or other means unknown to man." To this the saint replied, "Thy question regardeth a most difficult subject, on which I can give thee no information whatever, unless thou first strictly promise, on thy bended knees, by the name of the Most High God, never to communicate this most secret mystery to any person all the days of my life." Hearing this, Lugbe fell at once on his knees, and, with face bent down to the ground, promised everything faithfully as the saint demanded. After this pledge had been promptly given he arose, and the saint said to him, "There are some, though very few, who are enabled by divine grace to see most clearly and distinctly the whole compass of the world, and to embrace within their own wondrously enlarged mental capacity the utmost limits of the heavens and the earth at the same moment, as if all were illumined by a single ray of the sun." In speaking of this miracle, the saint, though he seems to be referring to the experience of other favoured persons, yet was in reality alluding to his own, though indirectly, that he might avoid the appearance of vain-glory; and no one can doubt this who reads the apostle Paul, that vessel of election, when he relates the visions revealed to himself. For he did not write, "I know that I," but "I know a man caught up even to the third heavens." Now, although the words seem strictly to refer to another person, yet all admit that he spoke thus of none but himself in his great humility. This was the model followed by our Columba in relating those visions of the Spirit spoken of above, and that, too, in such a way that even Lugbe, for whom the saint showed a special affection, could hardly force him to tell these wonders after much entreaty. And to this fact Lugbe himself, after St. Columba's death, bore witness in the presence of other holy men, from whom I learned the undoubted truths which I have now related of the saint.</div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;">Of Cronan the Bishop.</span></div>
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AT another time, a stranger from the province of the Munstermen, who in his humility did all he could to disguise himself, so that nobody might know he was a bishop, came to the saint; but his rank could not be hidden from the saint. For next Lord's day, being invited by the saint, as the custom was, to consecrate the Body of Christ, he asked the saint to join him, that, as two priests, they might break the bread of the Lord together. The saint went to the altar accordingly, and suddenly looking into the stranger's face, thus addressed him: "Christ bless thee, brother; do thou break the bread alone, according to the episcopal rite, for I know now that thou art a bishop. Why hast thou disguised thyself so long, and prevented our giving thee the honour we owe to thee?" On hearing the saint's words, the humble stranger was greatly astonished, and adored Christ in His saint, and the bystanders in amazement gave glory to God.</div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;">The Saint's prophecy regarding Ernan the Priest.</span></div>
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AT another time, the venerable man sent Ernan, his uncle, an aged priest, to preside over the monastery he had founded many years before in Hinba island (Eilean-na-Naoimh). On his departure the saint embraced him affectionately, blessed him, and then foretold what would by and by happen to him, saying, "This friend of mine, who is now going away from me, I never expect to see alive again in this world." After a few days this same Ernan became very unwell, and desired to be taken back to the saint, who was much rejoiced at his return, and set out for the harbour to meet him. Ernan also himself, though with feeble step, attempted very boldly, and without assistance, to walk from the harbour to meet him; but when there was only the short distance of twenty-four paces between them, death came suddenly upon him before the saint could see his face in life, and he breathed his last as he fell to the ground, that the word of the saint might be fulfilled. Hence on that spot, before the door of the kiln, a cross was raised, and another cross was in like manner put up where the saint resided at the time of his death, which remaineth unto this day.</div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;">The Saint's prophecy regarding the Family of a certain Peasant.</span></div>
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AT another time, when the saint was staying in that district which is called in the Scotic tongue Coire Salchain (Corrie Sallachan, now Corry, in Morvern), the peasants came to him, and one evening when he saw one of them approaching he said to him, "Where dost thou live?" "I live," said he, "in that district which borders the shore of Lake Crogreth (Loch Creran)." That district of which thou speakest," replied the saint, "is now being pillaged by savage marauders." On hearing this, the unhappy peasant began to lament his wife and children; but when the saint saw him so much afflicted he consoled him, saying, "Go, my poor man, go; thy whole family hath escaped by flight to the mountains, but thy cattle, furniture, and other effects the ruthless invaders have taken off with their unjust spoils." When the poor man heard these words he went home, and found that all had happened exactly as the saint foretold.</div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;">The Saint's prophecy regarding a Peasant called Goire, son of Aidan.</span></div>
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AT another time, in the same way, a peasant, who at that time was by far the bravest of all the inhabitants of Korkureti (Corkaree, in Westmeath), asked the saint by what death he would die. "Not in the battle-field shalt thou die," said the saint, "nor at sea; but the travelling companion of whom thou hast no suspicion shall cause thy death." "Perhaps," said Goire, "one of the friends who accompany me on my journey may be intending to murder me, or my wife, in her love for some younger man, may treacherously kill me." "Not so," replied the saint. "Why," asked Goire, "wilt thou not tell now the cause of my death?" "Because," said the saint, "I do not wish to tell more clearly just now the companion that is to injure thee, lest the frequent thought of the fact should make thee too unhappy, until the hour come when thou shalt find that my words are verified. Why dwell longer on what I have said?" After the lapse of a few years, this same Goire happened to be lying one day under his boat scraping off the bark from a spear-handle, when he heard others fighting near him. He rose hastily to stop the fighting, but his knife, through some neglect in the rapid movement, fell to the ground, and made a very deep wound in his knee. By such a companion, then, was his death caused, and he himself at once remembered with surprise the holy man's prophecy. After a few months he died, carried off by that same wound.</div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;">The Saint's foreknowledge and prophecy concerning a matter of less moment, but so beautiful that it cannot, I think, be passed over in silence.</span></div>
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FOR at another time, while the saint was living in the Iouan island (Hy, now Iona), he called one of the brothers, and thus addressed him: In the morning of the third day from this date thou must sit down and wait on the shore on the western side of this island, for a crane, which is a stranger from the northern region of Hibernia, and hath been driven about by various winds, shall come, weary and fatigued, after the ninth hour, and lie down before thee on the beach quite exhausted. Treat that bird tenderly, take it to some neighbouring house, where it may be kindly received and carefully nursed and fed by thee for three days and three nights. When the crane is refreshed with the three days' rest, and is unwilling to abide any longer with us, it shall fly back with renewed strength to the pleasant part of Scotia (Ireland) from which it originally hath come. This bird do I consign to thee with such special care because it cometh from our own native place." The brother obeyed, and on the third day, after the ninth hour, he watched as he was bid for the arrival of the expected guest. As soon as the crane came and alighted on the shore, he took it up gently in its weakness, and carried it to a dwelling that was near, where in its hunger he fed it. On his return to the monastery in the evening, the saint, without any inquiry, but as stating a fact, said to him, "God bless thee, my child, for thy kind attention to this foreign visitor, that shall not remain long on its journey, but return within three days to its old home." As the saint predicted, so exactly did the event prove, for after being nursed carefully for three days, the bird then gently rose on its wings to a great height in the sight of its hospitable entertainer, and marking for a little its path through the air homewards, it directed its course across the sea to Hibernia, straight as it could fly, on a calm day.</div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;">The blessed man's foreknowledge regarding the Battle fought many years after in the fortress of Cethirn, and regarding the Well near that place.</span></div>
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ANOTHER time, after the convention of the kings at the Ridge of Ceate (Druim Ceatt) that is, of Aidan, son of Gabran, and Aid, son of Ainmure the blessed man returned to the seacoast, and on a calm day in summer he and the Abbot Comgell sat down not far from the above-named fort. Then water was brought in a bronze vessel to the saints from a well that was close by to wash their hands. When St. Columba had received the water, he thus spoke to Abbot Comgell, who was sitting at his side, "A day shall come, O Comgell ! when the well whence this water now poured out for us was drawn will be no longer fit for man's use." "How?" said Comgell; "shall the water of this spring be defiled?" "From this," said St. Columba, "that it shall be filled with human blood; for thy relatives and mine that is, the people of the Cruithni and the race of Niall shall be at war in the neighbouring fortress of Cethirn (now called the Giant's Sconce, near Coleraine). Whence, at this same well, an unhappy relative of mine shall be slain, and his blood, mingling with that of many others, shall fill it up." This truthful prophecy was duly accomplished after many years, for in that battle, as is well known to many, Domnall, son of Aid, came off victorious, and at that well, according to the saint's word, a near kinsman of his was slain.</div>
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Another soldier of Christ, called Finan, who led the life of an anchorite blamelessly for many years near the monastery of the Oakwood Plain (Derry), and who was present at the battle, in relating these things to me, Adamnan, assured me that he saw a man's dead body lying in the well, and that on his return from the battlefield the same day to the monastery of St. Comgell, which is called in the Scotic tongue Cambas (on the river Bann, in diocese of Derry), and from which he had first set out, he found there two aged monks, of St. Comgell, who, when he told them of the battle he saw, and of the well defiled with human blood, at once said to him: "A true prophet is Columba, for he foretold all the circumstances you now mention today regarding the battle and the well, many years indeed before they occurred; this he did in our hearing to St. Comgell, as he sat by the fort Cethirn."</div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;">How the Saint was favoured by God's grace with the power of distinguishing different Presents.</span></div>
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ABOUT the same time Conall, bishop of Culerathin (Coleraine) collected almost countless presents from the people of the plain of Eilne (Magh Wine, on the Bann), to give a hospitable reception to the blessed man, and the vast multitude that accompanied him, on his return from the meeting of the kings mentioned above.</div>
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Many of these presents from the people were laid out in the paved court of the monastery, that the holy man might bless them on his arrival; and as he was giving the blessing he specially pointed out one present, the gift of a wealthy man. "The mercy of God," said he, "attendeth the man who gave this, for his charity to the poor and his munificence." Then he pointed out another of the many gifts, and said: "Of this wise and avaricious man's offering, I cannot partake until he repent sincerely of his sin of avarice." Now this saying was quickly circulated among the crowd, and soon reaching the ears of Columb, son of Aid, his conscience reproached him; and he ran immediately to the saint, and on bended knees repented of his sin, promising to forsake his former greedy habits, and to be liberal ever after, with amendment of life. The saint bade him rise: and from that moment he was cured of the fault of greediness, for he was truly a wise man, as was revealed to the saint through that present.</div>
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But the munificent rich man, called Brenden, of whose present mention was made above, hearing the words of the saint regarding himself, knelt down at his feet and besought him to pray for him to the Lord. When at the outset the saint reproved him for certain other sins of which he was guilty, he expressed his heartfelt sorrow, and purpose of amendment. And thus both these men were cured of the peculiar vices in which they were wont to indulge. With like knowledge at another time, on the occasion of his visit to the Great Cell of Deathrib (Kilmore, in Roscommon), the saint knew the offering of a stingy man, called Diormit, from many others collected in that place on his arrival.</div>
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To have written thus much in the course of this first Book selecting a few instances out of many of the prophetic gifts of the blessed man, may suffice. Indeed, I have recorded only a few facts regarding this venerable person, for no doubt there were very many more which could not come to men's knowledge, from being hidden under a kind of sacramental character while those mentioned were like a few little drops which oozed out, as it were, like newly fermented wine through the chinks of a full vessel. For holy and apostolic men, in general, in order to avoid vain-glory, strive as much as they can to conceal the wonders of God's secret working within them. Yet God sometimes, whether they will or no, maketh some of these known to the world, and bringeth them into view by various means, wishing thus, as He doth, to honour those saints who honour Him, that is, our Lord Himself, to whom be glory for ever, and ever.</div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;">Here endeth this first Book, and the next Book treateth of the wonderful miracles, which generally accompanied his prophetic foreknowledge.</span></div>
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<span class="H_Subitle" style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-weight: bold; letter-spacing: 0em; line-height: 1.25em; word-spacing: 0em;">BOOK II.<br />ON HIS MIRACULOUS POWERS. </span><br /></div>
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CHAPTER I.<br />Of the Wine which was formed from water.</div>
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AT another time, while the venerable man was yet a youth in Scotia (Ireland) learning the wisdom of the Holy Scripture under St. Findbarr, the bishop, it happened that on a festival day not the least drop of wine could be found for the mystic sacrifice. Hearing the ministers of the altar complaining among themselves of this want, he took the vessel and went to the fountain, that, as a deacon, he might bring pure spring water for the celebration of the Holy Eucharist; for at that time he was himself serving in the order of deacon. The holy man then blessed in faith that element of water taken from the spring, invoking, as he did so, the name of our Lord Jesus Christ, who in Cana of Galilee had changed water into wine: and the result was that by His operation in this miracle also, an inferior element, namely pure water, was changed into one of a more excellent kind, namely wine, by the hands of this illustrious man. The holy man, then returning from the fountain and entering the church, placed beside the altar the vessel containing this liquid, and said to the ministers: "Here is wine, which the Lord Jesus hath sent, for the celebration of His mysteries." The holy bishop and his ministers having ascertained the fact, returned most ardent thanks to God. But the holy youth ascribed this, not to himself, but to the holy bishop Vinnian. This first proof of miraculous power, Christ the Lord manifested in His disciple, just as under like circumstances He had made it the first of His own miracles in Cana of Galilee.</div>
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Let this divine miracle, worked by our Columba, shine as a light in the beginning of this book, that it may lead us on to the other divine and miraculous powers which were seen in him.</div>
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CHAPTER II.<br />Of the bitter fruit of a tree changed into sweet by the blessing of the Saint.</div>
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THERE was a certain very fruitful apple tree on the south side of the monastery of the Oakwood Plain (Derry), in its immediate vicinity. When the inhabitants of the place were complaining of the exceeding bitterness of the fruit, the saint one day in autumn, came to it, and seeing the boughs bearing to no purpose a load of fruit that injured rather than pleased those who tasted it, he raised his holy hand and blessed it, saying, "In the name of the Almighty God, O bitter tree, let all thy bitterness depart from thee; and let all thy apples, hitherto so very bitter, be now changed into the sweetest." Wonderful to be told, quicker than the word, and at that very instant, all the apples of the tree lost their bitterness, and were changed to an amazing sweetness, according to the saint's word.</div>
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CHAPTER III.<br />Of Corn sown after Midsummer and reaped in the beginning of the month of August, at the Saint's prayer, while he was residing in the Iouan island (Hy, now Iona).</div>
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AT another time the saint sent his monks to bring from the little farm of a peasant some bundles of twigs to build a dwelling. When they returned to the saint, with a freight-ship laden with the foresaid bundles of twigs, they told the saint that the poor man was very sorry on account of the loss. The saint immediately gave them these directions, saying, "Lest we do the man any wrong, take to him from us twice three measures of barley, and let him sow it now in his arable land." According to the saint's orders, the corn was sent and delivered over to the poor man, who was called Findchan, with the above directions. He received them with thanks, but asked, "What good can any corn do, which is sown after midsummer, against the nature of this soil?" But his wife, on the contrary, said, "Do what thou hast been ordered by the saint, to whom the Lord will give whatever he asketh from Him." And the messengers likewise said further, "St. Clolumba, who sent us to thee with this gift, intrusted us also with this form of instruction regarding thy crop, saying, 'Let that man trust in the omnipotence of God; his corn, though sown now, when twelve days of the month of June are passed, shall be reaped in the beginning of the month of August.'" The peasant accordingly ploughed and sowed, and the crop which, against hope, he sowed at the above-mentioned time he gathered in ripe, to the admiration of all his neighbours, in the beginning of the month of August, in that place which is called Delcros (not identified). </div>
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CHAPTER IV.<br />Of a Pestilential Cloud, and the curing of many.</div>
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AT another time also, while the saint was living in the Iouan island (Hy, now Iona), and was sitting on the little hill which is called, in Latin, Munitio Magna, he saw in the north a dense rainy cloud rising from the sea on a clear day. As the saint saw it rising, he said to one of his monks, named Silnan, son of Nemandon Mocusogin, who was sitting beside him, "This cloud will be very baleful to man and beast, and after rapidly passing today over a considerable part of Scotia (Ireland) namely, from the stream called Ailbine (Delvin, in Meath) as far as the Ford Clied (Athcliath, now Dublin) it will discharge in the evening a pestilential rain, which will raise large and putrid ulcers on the bodies of men and on the udders of cows; so that men and cattle shall sicken and die, worn out with that poisonous complaint. But we, in pity for their sufferings, ought to relieve them by the merciful aid of God; do thou therefore, Silnan, come down with me from this hill, and prepare for thy tomorrow's voyage. If God be willing and life spared to us, thou shalt receive from me some bread which has been blessed by the invocation of the name of God; this thou shalt dip in water, and on thy sprinkling therewith man and beast, they shall speedily recover their health." Why need we linger over it? On the next day, when all things necessary had been hastily got ready, Silnan received the blessed bread from the hands of the saint, and set out on his voyage in peace. As he was starting, the saint gave him these words of comfort, saying, "Be of good courage, my dear son, for thou shalt have fair and pleasant breezes day and night till thou come to that district which is called Ard-Ceannachta (in Meath), that thou mayest bring the more speedily relief with the healing bread to those who are there sick." What more? Silnan, obeying the saint's words, had a quick and prosperous voyage, by the aid of God, and coming to the above-mentioned part of the district, found the people of whom the saint had been speaking destroyed by the pestilential rain falling down from the aforesaid cloud, which had passed rapidly on before him. In the first place, twice three men were found in the same house near the sea reduced to the agonies of approaching death, and when they were sprinkled by Silnan with the blessed water, were very happily healed that very day. The report of this sudden cure was soon carried through the whole country which was attacked by this most fatal disease, and drew all the sick people to St. Columba's messenger, who, according to the saint's orders, sprinkled man and beast with the water in which the blessed bread had been dipped, and immediately they were restored to perfect health; then the people finding themselves and their cattle healed, praised with the utmost expression of thankfulness Christ in St. Columba. Now, in the incidents here related these two things, I think, are clearly associated--namely, the gift of prophecy regarding the cloud and the miraculous power in healing the sick. And to the truth of all these things, in every particular, the above-named Silnan, the soldier of Christ and messenger of St. Columba, bore testimony in the presence of the Abbot Segine and the other fathers.</div>
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CHAPTER V.<br />Of Maugina the holy virgin, daughter of Daimen, who had lived in Clochur, of the sons of Daimen (Clogher).</div>
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AT another time, while the saint was staying in the Iouan island (Hy, now Iona), he one day at prime called to him a certain brother, named Lugaid, who in the Scotic tongue was surnamed Lathir, and thus addressed him, saying, "Prepare quickly for a rapid voyage to Scotia (Ireland), for it is of the very utmost importance to me that thou be sent with a message from me to Clocher, of the sons of Daimen (Clogher). For this last night, by some accident, the holy virgin Maugina, daughter of Daimen, when she was returning home from the oratory after mass, stumbled and broke her thigh quite through. She is now crying out, and very often calling on my name, in hope that through me she may receive some comfort from the Lord." What more need I say? As Lugaid was setting out in accordance with the directions given him, the saint gave him a little box made of pine, saying, "Let the blessed gift which is contained in this little box be dipped in a vessel of water when thou comest to visit Maugina, and let the water thus blessed be poured on her thigh; then at once, by the invocation of God's name, her thigh-bone shall be joined together and made strong, and the holy virgin shall recover perfect health." This, too, the saint added, "Lo! here in thy presence I write on the lid of this little box the number of twenty- three years, which the holy virgin shall enjoy of this present life after receiving her health." All this was exactly fulfilled as the saint had foretold; for as soon as Lugaid came to the holy virgin her thigh was washed, as the saint recommended, with the blessed water, and was in an instant completely healed by the closing up of the bone. At the arrival of the messenger of St. Columba, she expressed her joy in the most earnest thanksgiving, and, after recovering her health, she lived, according to the prophecy of the saint, twenty-three years in the constant practice of good works.</div>
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CHAPTER VI.<br />Of the Cures of various Diseases which took place in the Ridge of Ceate (Druimceatt).</div>
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WE have been told by well-informed persons that this man of admirable life, by invoking the name of Christ, healed the disorders of various sick persons in the course of that short time which he spent at the Ridge of Ceate (Druimceatt), when attending there the meeting of the kings. For either by his merely stretching out his holy hand, or by the sprinkling of the sick with the water blessed by him, or by their touching even the hem of his cloak, or by their receiving his blessing on anything, as, for instance, on bread or salt, and dipping it in water, they who believed recovered perfect health.</div>
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CHAPTER VII.<br />Of a lump of Salt blessed by the Saint, which could not be consumed by the fire.</div>
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On another occasion also, Colga, son of Cellach, asked and obtained from the saint a lump of salt which he had blessed, for the cure of his sister, who had nursed him, and was now suffering from a very severe attack of ophthalmia. This same sister and nurse having received such a blessed gift from the hand of her brother, hung it up on the wall over her bed; and after some days it happened by accident that a destructive fire entirely consumed the village where this took place, and with others the house of the aforesaid woman. Yet, strange to say, in order that the gift of the blessed man might not be destroyed, the portion of the wall from which it was suspended still stood uninjured after the rest of the house had been burned down; nor did the fire venture to touch even the two uprights from which the lump of salt was suspended.</div>
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CHAPTER VIII.<br />Of a volume of a book in the Saint's handwriting which could not be destroyed by water.</div>
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I CANNOT think of leaving unnoticed another miracle which once took place by means of the opposite element. For many years after the holy man had departed to the Lord, a certain youth fell from his horse into the river which in Scotic is called Boend (the Boyne), and, being drowned, was for twenty days under the water. When he fell he had a number of books packed up in a leathern satchel under his arm; and so, when he was found after the above-mentioned number of days, he still had the satchel of books pressed between his arm and side. When the body was brought out to the dry ground, and the satchel opened, it was found to contain, among the volumes of other books, which were not only injured, but even rotten, a volume written by the sacred fingers of St. Columba; and it was as dry and wholly uninjured as if it had been enclosed in a desk.</div>
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Of another Miracle in similar circumstances.</div>
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AT another time a book of hymns for the office of every day in the week, and in the handwriting of St. Columba, having slips, with the leathern satchel which contained it, from the shoulder of a boy who fell from a bridge, was immersed in a certain river in the province of the Lagenians (Leinster). This very book lay in the water from the Feast of the Nativity of our Lord till the end of the Paschal season, and was afterwards found on the bank of the river by some women who were walking there: it was brought by them in the same satchel, which was not only soaked, but even rotten, to a certain priest named Iogenan, a Pict by race, to whom it formerly belonged. On opening the satchel himself, Iogenan found his book uninjured, and as clean and dry as if it had been as long a time in his desk, and had never fallen into the water. And we have ascertained, as undoubted truth, from those who were well informed in the matter, that the like things happened in several places with regard to books written by the hands of St. Columba namely, that the books could suffer no injury from being immersed in water. But the account we have given of the above-mentioned book of Iogenan we have received from certain truthful excellent, and honourable men, who saw the book itself, perfectly white and beautiful, after a submersion of so many days, as we have stated.</div>
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These two miracles, though wrought in matters of small moment, and shown in opposite elements namely, fire and water, redound to the honour of the blessed man, and prove his great and singular merits before the Lord.</div>
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CHAPTER IX.<br />Of Water drawn from the hard rock by the Saint's prayers.</div>
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AND since mention has been made a little before of the element of water, we must not pass over in silence some other miracles which the Lord wrought by the saint at different times and places, in which the same element was concerned. On another occasion, then, when the saint was engaged in one of his journeys, a child was presented to him in the course of his travels for baptism by its parents; and because there was no water to be found in the neighbourhood, the saint turned aside to a rock that was near, and kneeling down prayed for a short time; then rising up after his prayer, he blessed the face of the rock, from which there immediately gushed out an abundant stream of water; and there he forthwith baptized the child. Concerning the child that was baptized he uttered the following prophecy, saying, "This child shall live to a very great age; in his youth he will indulge freely the desires of the flesh; afterwards he will devote himself to the warfare of a Christian until the very end of his life, and thus depart to the Lord in a good old age." All this happened to the man according to the prophecy of the saint. This was Lugucencalad, whose parents were from Artdaib Muirchol (Ardnamurchan), where there is seen even to this day a well called by the name of St. Columba.</div>
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CHAPTER X.<br />Of a poisonous Fountain of Water to which the blessed man gave his blessing in the country of the Picts.</div>
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AGAIN, while the blessed man was stopping for some days in the province of the Picts, he heard that there was a fountain famous amongst this heathen people, which foolish men, having their senses blinded by the devil, worshipped as a god. For those who drank of this fountain, or purposely washed their hands or feet in it, were allowed by God to be struck by demoniacal art, and went home either leprous or purblind, or at least suffering from weakness or other kinds of infirmity. By all these things the Pagans were seduced, and paid divine honour to the fountain. Having ascertained this, the saint one day went up to the fountain fearlessly; and, on seeing this, the Druids, whom he had often sent away from him vanquished and confounded, were greatly rejoiced, thinking that he would suffer like others from the touch of that baneful water. But he, having first raised his holy hand and invoked the name of Christ, washed his hands and feet; and then with his companions, drank of the water which he had blessed. And from that day the demons departed from the fountain; and not only was it not allowed to injure any one, but even many diseases amongst the people were cured by this same fountain, after it had been blessed and washed in by the saint.</div>
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CHAPTER XI.<br />Of the Danger to the blessed man at Sea, and the sudden calm produced by his prayers.</div>
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AT another time the holy man began to be in great danger at sea, for the whole vessel was violently tossed and shaken with the huge dashing waves, and a great storm of wind was raging on all hands. The sailors then chanced to say to the saint, as he was trying to help them to bale the vessel, "What thou art now doing is of little use to us in our present danger, thou shouldst rather pray for us as we are perishing." On hearing this he ceased to throw out the bitter waters of the green sea wave, and began to pour out a sweet and fervent prayer to the Lord. Wonderful to relate! The very moment the saint stood up at the prow, with his hands stretched out to heaven and prayed to the Almighty, the whole storm of wind and the fury of the sea ceased more quickly than can be told, and a perfect calm instantly ensued. But those who were in the vessel were amazed, and giving thanks with great admiration, glorified the Lord in the holy and illustrious man.</div>
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CHAPTER XII.<br />Of another similar Peril to him at Sea.</div>
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AT another time, also, when a wild and dangerous storm was raging, and his companions were crying out to the saint to pray to the Lord for them, he gave them this answer, saying, "On this day it is not for me, but for that holy man, the Abbot Cainnech, to pray for you in your present peril." What I am to relate is wonderful. The very same hour St. Cainnech was in his monastery, which in Latin is called Campulus Bovis, but in Scotic Ached- bou (Aghaboe, in Queen's County), and heard with the inner ear of his heart, by a revelation of the Holy Ghost, the aforesaid words of St. Columba; and when he had just begun to break the blessed bread in the refectory after the ninth hour, he hastily left the table, and with one shoe on his foot, while the other in his extreme haste was left behind, he went quickly to the church, saying, "It is not for us now to take time to dine, when the vessel of St. Columba is in danger at sea, for at this moment he is lamenting, and calling on the name of Cainnech to pray to Christ for him and his companions in peril" When he had said this he entered the oratory and prayed for a short time on his bended knees; and the Lord heard his prayer, the storm immediately ceased, and the sea became very calm. Whereupon St. Columba, seeing in spirit, though there was a far distance between them, the haste of Cainnech in going to the church, uttered, to the wonder of all, from his pure heart, these words, saying, "Now I know, O Cainnech, that God has heard thy prayer; now hath thy swift running to the church with a single shoe greatly profited us." In such a miracle as this, then, we believe that the prayers of both saints had their share in the work.</div>
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CHAPTER XIII.<br />Of the Staff of St. Cainnech which was forgotten in the Harbour.</div>
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ON another occasion, the same Cainnech above mentioned embarked for Scotia (Ireland) from the harbour of the Iouan island (Hy, now Iona),and forgot to take his staff with him. After his departure the staff was found on the shore, and given into the hands of St. Columba, who, on his return home, brought it into the oratory, and remained there for a very long time alone in prayer. Cainnech, meanwhile, on approaching the Oidechan island (Oidech, near Isla, probably Texa) suddenly felt pricked at heart at the thought of his forgetfulness, and was deeply afflicted at it. But after some time, leaving the vessel, and falling upon his knees in prayer on the ground, he found before him on the turf of the little land of Aithche (genitive of Aitech) the staff which, in his forgetfulness, he had left behind him at the landing-place in the Iouan island (Hy, now Iona). He was greatly surprised at its being thus brought to him by the divine power, and gave thanks to God.</div>
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CHAPTER XIV.<br />How Baithene and Columban, the son of Beogna, holy priests, asked of the Lord, through the prayers of the blessed man, that he would grant them on the same day a favourable wind, though sailing in different directions.</div>
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AT another time, also, the above-named holy men came in company to the saint, and asked him, with one consent, to seek and obtain for them from the Lord a favourable wind on the next day, though they were to set out in different directions. The saint in answer gave them this reply, "To-morrow morning, Baithene, setting sail from the harbour of the Iouan island (Hy, now Iona), shall have a favourable wind until he reaches the landing-place of the plain of Lunge (Magh Lunge, in Tiree)." And the Lord granted this favour according to the word of the saint; for Baithene on that same day crossed, with full sails, the whole of the open sea, as far as the Ethican land (Tiree). But at the third hour of the same day, the venerable man called to him the priest Columban, saying, "Baithene has now happily arrived at the wished-for haven, prepare thou then to sail to-day; the Lord will soon change the wind to the north." And the same hour the wind from the south obeying the word thus spoken by the holy man, wheeled round and became a northern breeze; and thus on the same day these two holy men departed the one from the other in peace and both set sail, Baithene in the morning for the Ethican land (Tiree), and Columban in the afternoon for Hibernia, and made the voyages with full sails and fair winds. The Lord wrought this miracle in answer to the prayer of the illustrious man, according as it is written, "All things are possible to him that believeth." After the departure of St. Columban on that day, St. Columba uttered this prophecy concerning him: "The holy man, Columban, whom we have blessed on his departure, shall never see my face again in this world." And this was afterwards fulfilled, for the same year St. Columban passed away to the Lord.</div>
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CHAPTER XV.<br />Of the driving out of a Demon that Lurked in a Milk-pail.</div>
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AT another time, a certain youth, named Columban, grandson of Brian, came forward hurriedly, and stopped at the door of the little cell in which the blessed man was writing. This same person, being on his way home from the milking of the cows, and carrying on his back a vessel full of new milk, asked the saint to bless his burden, as he usually did. Then the saint, being at the time at some distance away in front of him, raised his hand, and formed the saving sign in the air, which at once was greatly agitated; the bar, which fastened the lid of the pail, being pushed back through the two openings that received it, was shot away to a great distance, while the lid fell to the earth, and the greater part of the milk was spilled upon the ground. The young lad then laid down the vessel, with the little milk that remained, on its bottom on the ground, and kneeled down in prayer. The saint said to him, "Rise up, Columban, for thou hast acted negligently in thy work today, inasmuch as thou didst not banish the demon that lurked in the bottom of the empty vessel by forming on it the sign of the cross of our Lord before the milk was poured into it; and now, as thou seest, being unable to bear the power of that sign, he has quickly fled in terror, troubled the whole vessel in every corner, and spilled the milk. Bring the vessel, then, nearer to me here that I may bless it." This being done, the half-empty pail, which the saint had blessed, was found the same instant, filled by divine agency; and the little that had previously remained in the bottom was at once increased under the blessing of his holy hand, so as to fill it to the brim.</div>
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CHAPTER XVI.<br />Concerning a Vessel which a sorcerer named Silnan had filled with milk taken from a bull.</div>
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THE following is told as having occurred in the house of a rich peasant named Foirtgirn, who lived in Mount Cainle (not identified). When the saint was staying there, he decided justly a dispute between two rustics, whose coming to him he knew beforehand: and one of them, who was a sorcerer, took milk, by his diabolical art, at the command of the saint, from a bull that was near. This the saint directed to be done, not to confirm these sorceries--God forbid! but to put an end to them in the presence of all the people. The blessed man, therefore, demanded that the vessel, full, as it seemed to be, of this milk, should be immediately given to him; and he blessed it with this sentence, saying: "Now it shall in this way be proved that this is not true milk, as it is supposed to be, but blood, which is coloured by the artifice of demons to impose on men." This was no sooner said than the milky colour gave place to the true natural colour of blood. The bull also, which in the space of one hour wasted and pined away with a hideous leanness, and was all but dead, was sprinkled with water that had been blessed by the saint, and recovered with astonishing rapidity.</div>
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CHAPTER XVII.<br />Of Lugne Mocumin.</div>
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ONE day a young man of good disposition and parts, named Lugne, who afterwards, in his old age, was prior of the monastery of the Elena island (Eileen Naomh, now Nave island, near Isla), came to the saint, and complained of a bleeding which for many months had often poured profusely from the nostrils. Having asked him to come nearer, the saint pressed both his nostrils with two fingers of his right hand and blessed him. And from that hour when he received the blessing, till the last day of his life, a drop of blood never came from his nose.</div>
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CHAPTER XVIII.<br />Of the Fishes which were specially provided by God for the blessed man.</div>
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ON another occasion, when some hardy fishermen, companions of this renowned man, had taken five fish in their net in the river Sale (the Shiel, or Seil), which abounds in fish, the saint said to them, "Try again," said he; "cast thy net into the stream, and you shall at once find a large fish which the Lord has provided for me." In obedience to the saint's command they hauled in their nets a salmon of astonishing size, which God had provided for him.</div>
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CHAPTER XIX.</div>
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AT another time also, when the saint was stopping some, days beside the lake of Ce (Loughkey, in Roscommon), he delayed his companions when they were anxious to go a-fishing, saying: "No fish will be found in the river today or to-morrow; but on the third day I will send you, and you shall find two large river-salmon taken in the net." And so, after two short days, they cast their nets, and landed two, of the most extraordinary size, which they found in the river which is named Bo (the Boyle). In the capture of fish on these two occasions, the power of miracles appears accompanied at the same time by a prophetic foreknowledge, and for both graces the saint and his companions gave fervent thanks to God.</div>
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CHAPTER XX.<br />Regarding Nesan the Crooked, who lived in the country bordering on the Lake of Apors (Lochaber).</div>
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THIS Nesan, though very poor, joyfully received on one occasion the saint as his guest. And after he had entertained him as hospitably as his means would afford for one night, the saint asked him the number of his heifers. He answered, "Five." The saint then said, "Bring them to me that I may bless them." And when they were brought the saint raised his holy hand and blessed them, and said: "From this day thy five little heifers shall increase to the number of one hundred and five cows." And as this same Nesan was a man of humble condition, having a wife and children, the saint added this further blessing, saying: "Thy seed shall be blessed in thy children and grandchildren." And all this was completely fulfilled without any failure, according to the word of the saint.</div>
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CHAPTER XXI.</div>
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ON the other hand, he pronounced the following prophetic sentence on a certain rich and very stingy man named Uigene, who despised St. Columba, and showed him no hospitality, saying: "But the riches of that niggardly man who hath despised Christ in the strangers that came to be his guests, will gradually become less from this day, and be reduced to nothing; and he himself shall be a beggar; and his son shall go about from house to house with a half-empty wallet: and he shall be slain by a rival beggar with an axe, in the pit of a threshingfloor." All this was exactly fulfilled in both cases, according to the prophecy of the holy man.</div>
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CHAPTER XXII.<br />How the holy man blessed the few Cattle belonging to Columban, a man of equally humble condition; and how, after his blessing, they increased to the number of a hundred.</div>
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AT another time also, the blessed man was one night kindly treated as his guest by the aforesaid Columban, who was then very poor, and, as he had done before in the above account of Nesan, he asked his host, early next morning, as to the amount and kind of his goods. When asked, he said: "I have only five small cows, but if thou bless them they will increase to more." And immediately he was directed by the saint to bring them before him, and in the same manner as was related concerning the five cows of Nesan, he gave as rich a blessing to those of Columban, and said, "Thou shalt have, by God's gift, a hundred and five cows, and an abundant blessing shall be also upon thy children and grandchildren." All this was granted to the full in his lands, and cattle, and offspring, according to the prophecy of the blessed man; and, what is very strange, the number of cattle determined by the saint for both these men, whenever it reached one hundred and five, could not in any way be increased; for those that were beyond this stated number, being carried off by various accidents, never appeared to be of any value, except in so far as anything might be employed for the use of the family, or spent in almsgiving. In this history, then, as in the others, the gifts both of miracles and prophecy are clearly shown together, for in the large increase of the cattle we see the virtue of his blessing and of his prayer, and, in the determination of the number, his prophetic knowledge. </div>
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CHAPTER XXIII.<br />Of the Death of some wicked men who had spurned the Saint.</div>
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THE venerable man had a great love for the above-named Columban, on account of the many acts of kindness he had done to him, and caused him by blessing him, from being poor to become very rich. Now, there was at that time a certain wicked man, a persecutor of the good, named Joan, son of Conall, son of Domnall, sprung from the royal tribe of Gabran. This man troubled the foresaid Columban, the friend of St. Columba; and not once, but twice, attacked and plundered his house and carried off all he could find in it. Hence it not unfitly happened to this wicked man, that as he and his associates, after having plundered the house of the same person a third time, were returning to their vessel, laden with plunder, he met advancing towards him, the holy man whom he had despised, when he thought he was afar off. When the saint reproached him for his evil deeds, and advised and besought him to give up the plunder, he remained hardened and obstinate, and scorned the holy man; and thus mocking and laughing at the blessed man, he embarked with the booty. Yet the saint followed him to the water's edge, and wading up to the knees in the clear green sea-water, with both his hands raised to heaven, earnestly invoked Christ, who glorifies His elect, who are giving glory to Him.</div>
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Now the haven where he thus for some time stood and besought the Lord after the departure of the oppressor, is at a place called in Scotic Ait-Chambas Art-Muirchol (Camus-an-Gaall, Ardnamurchan). Then the saint, as soon as he had finished his prayer, returned to the dry ground, and sat down on the higher ground with his companions, and spoke to them in that hour these very terrible words, saying: "This miserable wretch who, hath despised Christ in His servants will never return to the port from which you have now seen him set sail: neither shall he, nor his wicked associates, reach the land for which they are bound, for a sudden death shall prevent it. This day a furious storm shall proceed from a cloud, which you will soon see rising in the north, shall overwhelm him and his companions, so that not one of them will survive to tell the tale." After the lapse of a few moments, even while the day was perfectly calm, behold! a cloud arose from the sea, as the saint had said, and caused a great hurricane, which overtook the plunderer with his spoil, between the Malean and Colosus islands (Mull and Colonsay), and overwhelmed him in the midst of the sea, which was suddenly lashed into fury: and not even one of those in the vessel escaped, as the saint had said: and in this wonderful manner, by such a singular storm, while the whole sea around remained quiet, were the robbers miserably, but justly, overwhelmed and sunk into the deep.</div>
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CHAPTER XXIV.<br />Of a certain Feradach, who was cut off by sudden death.</div>
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AT another time also, the holy man specially recommended a certain exile, of noble race among the Picts, named Tarain, to the care of one Feradach, a rich man, who lived in the Ilean island (Isla), that he might be received in his retinue for some months as one of his friends. After he had accepted the person thus highly recommended at the hand of the holy man, he in a few days acted treacherously, and cruelly ordered him to be put to death. When the news of this horrid crime was carried by travellers to the saint, he replied by the following prediction: "That unhappy wretch hath not lied unto me, but unto God, and his name shall be blotted out of the book of life. We are speaking these words now in the middle of summer, but in autumn, before he shall eat of swine's flesh that hath been fattened on the fruits of the trees, he shall be seized by a sudden death, and carried off to the infernal regions." When the miserable man was told this prophecy of the saint, he scorned and laughed at him; and when some days of the autumn months had passed, he ordered a sow that had been fattened on the kernels of nuts to be killed, none of his other swine having yet been slaughtered: he ordered also, that its entrails should be immediately taken out and a piece quickly roasted for him on the spit, so that by hurrying and eating of it thus early, he might falsify the prediction of the blessed man. As soon as it was roasted he asked for a very small morsel to taste it, but before the hand which he stretched out to take it had reached his mouth he expired, and fell down on his back a corpse. And all who saw or heard it were greatly astonished and terrified; and they honoured and glorified Christ in his holy prophet.</div>
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CHAPTER XXV.<br />Concerning a certain other impious man, a persecutor of the Churches, who was called in Latin Manus Dextera.</div>
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ON one occasion when the blessed man was living in the Hinba island (Eilean-na-Naoimh), and set about excommunicating some destroyers of the churches, and amongst them the sons of Conall, son of Domnall, one of whom was the Joan before mentioned, one of their wicked associates was instigated by the devil to rush on the saint with a spear, on purpose to kill him. To prevent this, one of the brethren, named Findlugan, put on the saint's cowl and interposed, being ready to die for the holy man. But in a wonderful way the saint's garment served as a kind of strong and impenetrable fence which could not be pierced by the thrust of a very sharp spear though made by a powerful man, but remained untouched, and he who had it on was safe and uninjured under the protection of such a guard. But the ruffian who did this, whose name was Manus Dextera, retraced his steps thinking he had transfixed the saint with his spear. Exactly a year afterwards, when the saint was staying in the Iouan island (Hy, now Iona), he said, "A year is just now elapsed since the day Lam-dess did what he could to put Findlugan to death in my place; but he himself is slain, I believe, this very hour." And so it happened, at that very moment, according to the revelation of the saint, in the island which in Latin may be called Longa (Luing), where, in a battle fought between a number of men on both sides, this Lam-dess alone was slain by Cronan, son of Baithene, with a dart, shot, it is said, in the name of St. Columba; and when he fell the battle ceased.</div>
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CHAPTER XXVI.<br />Of yet another Oppressor of the innocent.</div>
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WHEN the holy man, while yet a youth in deacon's orders, was living in the region of the Lagenians (Leinster), learning the divine wisdom, it happened one day that an unfeeling and pitiless oppressor of the innocent was pursuing a young girl who fled before him on a level plain. As she chanced to observe the aged Gemman, master of the foresaid young deacon, reading on the plain, she ran straight to him as fast as she could. Being alarmed at such an unexpected occurrence, he called on Columba, who was reading at some distance, that both together, to the best of their ability, might defend the girl from her pursuer; but he immediately came up, and without any regard to their presence, stabbed the girl with his lance under their very cloaks, and leaving her lying dead at their feet turned to go away back. Then the old man, in great affliction, turning to Columba, said: "How long, holy youth Columba, shall God, the just Judge, allow this horrid crime and this insult to us to go unpunished?" Then the saint at once pronounced this sentence on the perpetrator of the deed: "At the very instant the soul of this girl whom he hath murdered ascendeth into heaven, shall the soul of the murderer go down into hell." And scarcely had he spoken the words when the murderer of the innocent, like Ananias before Peter, fell down dead on the spot before the eyes of the holy youth. The news of this sudden and terrible vengeance was soon spread abroad throughout many districts of Scotia (Ireland), and with it the wonderful fame of the holy deacon.</div>
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What we have said may suffice concerning the terrible punishments inflicted on those who were opposed to him; we will now relate a few things regarding wild beasts.</div>
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CHAPTER XXVII.<br />How a Wild Boar was destroyed through his prayers.</div>
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ON one occasion when the blessed man was staying some days in the Scian island (Sky), he left the brethren and went alone a little farther than usual to pray; and having entered a dense forest he met a huge wild boar that happened to be pursued by hounds. As soon as the saint saw him at some distance, he stood looking intently at him. Then raising his holy hand and invoking the name of God in fervent prayer, he said to it, "Thou shalt proceed no further in this direction: perish in the spot which thou hast now reached." At the sound of these words of the saint in the woods, the terrible brute was not only unable to proceed farther, but by the efficacy of his word immediately fell dead before his face.</div>
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CHAPTER XXVIII.<br />How an Aquatic Monster was driven off by virtue of the blessed man's prayer.</div>
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ON another occasion also, when the blessed man was living for some days in the province of the Picts, he was obliged to cross the river Nesa (the Ness); and when he reached the bank of the river, he saw some of the inhabitants burying an unfortunate man, who, according to the account of those who were burying him, was a short time before seized, as he was swimming, and bitten most severely by a monster that lived in the water; his wretched body was, though too late, taken out with a hook, by those who came to his assistance in a boat. The blessed man, on hearing this, was so far from being dismayed, that he directed one of his companions to swim over and row across the coble that was moored at the farther bank. And Lugne Mocumin hearing the command of the excellent man, obeyed without the least delay, taking off all his clothes, except his tunic, and leaping into the water. But the monster, which, so far from being satiated, was only roused for more prey, was lying at the bottom of the stream, and when it felt the water disturbed above by the man swimming, suddenly rushed out, and, giving an awful roar, darted after him, with its mouth wide open, as the man swam in the middle of the stream. Then the blessed man observing this, raised his holy hand, while all the rest, brethren as well as strangers, were stupefied with terror, and, invoking the name of God, formed the saving sign of the cross in the air, and commanded the ferocious monster, saying, "Thou shalt go no further, nor touch the man; go back with all speed." Then at the voice of the saint, the monster was terrified, and fled more quickly than if it had been pulled back with ropes, though it had just got so near to Lugne, as he swam, that there was not more than the length of a spear-staff between the man and the beast. Then the brethren seeing that the monster had gone back, and that their comrade Lugne returned to them in the boat safe and sound, were struck with admiration, and gave glory to God in the blessed man. And even the barbarous heathens, who were present, were forced by the greatness of this miracle, which they themselves had seen, to magnify the God of the Christians.</div>
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CHAPTER XXIX.<br />How the Saint blessed the Soil of this Island that no poison of Serpents should henceforth hurt any one in it.</div>
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ON a certain day in that same summer in which he passed to the Lord, the saint went in a chariot to visit some of the brethren, who were engaged in some heavy work in the western part of the Iouan island (Hy, now Iona). After speaking to them some words of comfort and encouragement, the saint stood upon the higher ground, and uttered the following prophecy: "My dear children, I know that from this day you shall never see my face again anywhere in this field." Seeing the brethren filled with sorrow upon hearing these words, the saint tried to comfort them as best he could; and, raising both his holy hands, he blessed the whole of this our island, saying: "From this very moment poisonous reptiles shall in no way be able to hurt men or cattle in this island, so long as the inhabitants shall continue to observe the commandments of Christ."</div>
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CHAPTER XXX.<br />Of the Knife which the Saint blessed by signing it with the Lord's Cross.</div>
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AT another time, a certain brother named Molua, grandson of Brian, came to the saint whilst he was writing, and said to him, " This knife which I hold in my hand I beseech thee to bless." The saint, without turning his face from the book out of which he was writing, extended his holy hand a little, with the pen in it, and blessed the knife by signing it. But when the foresaid brother had departed with the knife thus blessed, the saint asked, "What sort of a knife have I blessed for that brother?" Diormit, the saint's faithful attendant, replied, "Thou hast blessed a knife for killing bulls or oxen." The saint then, on the contrary, said, "I trust in my Lord that the knife I have blessed will never wound men or cattle." This word of the holy man received the strongest confirmation the same hour; for the same brother went beyond the enclosure of the monastery and attempted to kill an ox, but, although he made three strong efforts with all his strength, yet he could not even cut the skin. When this came to the knowledge of the monks, they skillfully melted down the iron of the knife and applied a thin coating of it to all the iron tools used in the monastery. And such was the abiding virtue of the saint's blessing, that these tools could never afterwards inflict a wound on flesh. </div>
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CHAPTER XXXI.<br />Of the cure of Diormit when sick.</div>
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AT another time, Diormit, the saint's faithful attendant, was sick even unto death, and the saint went to see him in his extremity. Having invoked the name of Christ, he stood at the bed of the sick man and prayed for him, saying, " O my Lord, be propitious to me, I beseech thee, and take not away the soul of my faithful attendant from its dwelling in the flesh whilst I live." Having said this, he remained silent for a short time, and then again he spoke these words, with his sacred mouth, " My son shall not only not die at present, but will even live for many years after my death." This prayer of the saint was heard, for, on the instant that the saint's prayer was made, Diormit was restored to perfect health, and lived also for many years after St. Columba had passed to the Lord.</div>
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CHAPTER XXXII.<br />Of the cure of Finten, the son of Aid, when at the point of death.</div>
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AT another time also, as the saint was making a journey beyond the Dorsal Ridge of Britain (Drumalban), a certain youth named Finten, one of his companions, was seized with a sudden illness and reduced to the last extremity. His comrades were much afflicted OD his account, and besought the saint to pray for him. Yielding at once to their entreaties, Columba raised his holy hands to heaven in earnest prayer, and blessing the sick person, said, "This youth for whom you plead shall enjoy a long life; he will survive all who are here present, and die in a good old age." This prophecy of the blessed man was fulfilled in every particular; for this same youth, after founding the monastery of Kailli-au-inde (not identified), closed this present life at a good old age. </div>
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CHAPTER XXXIII.<br />Of the boy whom the holy man raised from the dead, in the name of the Lord Christ.</div>
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AT the time when St. Columba was tarrying for some days in the province of the Picts, a certain peasant who, with his whole family, had listened to and learned through an interpreter the word of life preached by the holy man, believed and was baptized the husband, together with his wife, children, and domestics.</div>
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A very few days after his conversion, one of the sons of this householder was attacked with a dangerous illness and brought to the very borders of life and death. When the Druids saw him in a dying state they began with great bitterness to upbraid his parents, and to extol their own gods as more powerful than the God of the Christians, and thus to despise God as though He were weaker than their gods. When all this was told to the blessed man, he burned with zeal for God, and proceeded with some of his companions to the house of the friendly peasant, where he found the afflicted parents celebrating the obsequies of their child, who was newly dead. The saint, on seeing their bitter grief, strove to console them with words of comfort, and exhorted them not to doubt in any way the omnipotence of God. He then inquired, saying, "In what chamber is the dead body of your son lying?" And being conducted by the bereaved father under the sad roof, he left the whole crowd of persons who accompanied him outside, and immediately entered by himself into the house of mourning, where, falling on his knees, he prayed to Christ our Lord, having his face bedewed with copious tears. Then rising from his kneeling posture, he turned his eyes towards the deceased and said, "In the name of the Lord Jesus Christ, arise, and stand upon thy feet." At the sound of this glorious word from the saint, the soul returned to the body, and the person that was dead opened his eyes and revived. The apostolic man then taking him by the hand raised him up, and placing him in a standing position, d him forth with him from the house, and restored him to his parents. Upon this the cries of the applauding multitude broke forth, sorrow was turned into joy, and the God of the Christians glorified.</div>
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We must thus believe that our saint had the gift of miracles like the prophets Elias and Eliseus, and like the apostles Peter, Paul, and John, he had the honour bestowed on him of raising the dead to life, and now in heaven, placed amid the prophets and apostles, this prophetic and apostolic man enjoys a glorious and eternal throne in the heavenly fatherland with Christ, who reigns with the Father in the unity of the Holy Ghost forever.</div>
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CHAPTER XXXIV.<br />Concerning the illness with which the Druid Broichan was visited for his detention of a female slave, and his cure on her release.</div>
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ABOUT the same time the venerable man, from motives of humanity, besought Broichan the Druid to liberate a certain Scotic female slave, and when he very cruelly and obstinately refused to part with her, the saint then spoke to him to the following effect: "Know, O Broichan, and be assured that if thou refuse to set this captive free, as I desire thee, that thou shalt die suddenly before I take my departure again from this province." Having said this in presence of Brude, the king, he departed from the royal palace and proceeded to the river Nesa (the Ness); from this stream he took a white pebble, and showing it to his companions said to them: "Behold this white pebble by which God will effect the cure of many diseases among this heathen nation."</div>
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Having thus spoken, he instantly added, "Broichan is chastised grievously at this moment, for an angel being sent from heaven, and striking him severely, hath broken into many pieces the glass cup in his hand from which he was drinking, and hath left him gasping deeply for breath, and half dead. Let us await here a short time, for two of the king's messengers, who have been sent after us in haste, to request us to return quickly and help the dying Broichan, who, now that he is thus terribly punished, consenteth to set the girl free."</div>
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Whilst the saint was yet speaking, behold, there arrived, as he had predicted, two horsemen who were sent by the king, and who related all that had occurred to Broichan in the royal fortress, according to the prediction of the saint--both the breaking of the drinking goblet, the punishment of the Druid, and his willingness to set his captive at liberty; they then added: "The king and his friends have sent us to thee to request that thou wouldst cure his foster-father Broichan, who lieth in a dying state.</div>
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Having heard these words of the messengers, St. Columba sent two of his companions to the king with the pebble which he had blessed, and said to them: "If Broichan shall first promise to set the maiden free, then at once immerse this little stone in water, and let him drink from it and he shall be instantly cured; but if he break his vow and refuse to liberate her, he shall die that instant."</div>
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The two persons, in obedience to the saint's instructions, proceeded to the palace, and announced to the king the words of the venerable man. When they were made known to the king and his tutor Broichan, they were so dismayed that they immediately liberated the captive and delivered her to the saint's messengers. The pebble was then immersed in water, and in a wonderful manner, contrary to the laws of nature, the stone floated on the water like a nut or an apple, nor, as it had been blessed by the holy man, could it be submerged. Broichan drank from the stone as it floated on the water, and instantly returning from the verge of death recovered his perfect health and soundness of body.</div>
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This remarkable pebble, which was afterwards preserved among the treasures of the king, through the mercy of God effected the cure of sundry diseases among the people, while it in the same manner floated when dipped in water. And what is very wonderful, when this same stone was sought for by those sick persons whose term of life had arrived, it could not be found. Thus, on the very day on which King Brude died, though it was sought for, yet it could not be found in the place where it had been previously laid. </div>
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CHAPTER XXXV.<br />Of the manner in which St. Columba overcame Broichan the Druid and sailed against the wind.</div>
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ON a certain day after the events recorded in the foregoing chapters, Broichan, whilst conversing with the saint, said to him: "Tell me, Columba, when dost thou propose to set sail?" The saint replied, "I intend to begin my voyage after three days, if God permits me, and preserves my life." Broichan said, "On the contrary, thou shalt not be able, for I can make the winds unfavourable to thy voyage, and cause a great darkness to envelop you in its shade." Upon this the saint observed: "The almighty power of God ruleth all things, and in His name and under His guiding providence all our movements are directed." What more need I say? That same day, the saint, accompanied by a large number of followers, went to the long lake of the river Nesa (Loch Ness), as he had determined. Then the Druids began to exult, seeing that it had become very dark, and that the wind was very violent and contrary. Nor should we wonder, that God sometimes allows them, with the aid of evil spirits, to raise tempests and agitate the sea. For thus legions of demons once met in the midst of the sea the holy bishop Germanus, whilst on his voyage through the Gallican channel to Britain, whither he was going from zeal for the salvation of souls, and exposed him to great dangers, by raising a violent storm and causing great darkness whilst it was yet day. But all these things were dissipated by the prayers of St. Germanus more rapidly than his words were uttered, and the darkness passed away.</div>
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Our Columba, therefore, seeing that the sea was violently agitated, and that the wind was most unfavourable for his voyage, called on Christ the Lord and embarked in his small boat; and whilst the sailors hesitated, he the more confidently ordered them to raise the sails against the wind. No sooner was this order executed, while the whole crowd was looking on, than the vessel ran against the wind with extraordinary speed. And after a short time, the wind, which hitherto had been against them, veered round to help them on their voyage, to the intense astonishment of all. And thus throughout the remainder of that day the light breeze continued most favourable, and the skiff of blessed man was carried safely to the wished-for haven.</div>
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Let the reader therefore consider how great and eminent this venerable man must have been, upon whom God Almighty, for the purpose of manifesting His illustrious name before a heathen people, bestowed the gift of working such miracles as those we have recorded.</div>
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CHAPTER XXXVI<br />Of the sudden opening of the door of the Royal Fortress of its own accord.</div>
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AT another time, when the saint made his first journey to King Brude, it happened that the king, elated by the pride of royalty, acted haughtily, and would not open his gates on the first arrival of the blessed man. When the man of God observed this, he approached the folding doors with his companions, and having first formed upon them the sign of the cross of our Lord, he then knocked at and laid his hand upon the gate, which instantly flew open of its own accord, the bolts having been driven back with great force. The saint and his companions then passed through the gate thus speedily opened. And when the king learned what had occurred, he and his councillors were filled~with alarm, and immediately setting out from the palace, he advanced to meet with due respect the blessed man, whom he addressed in the most conciliating and respectful language. And ever after from that day, so long as he lived, the king held this holy and reverend man in very great honour, as was due.</div>
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CHAPTER XXXVII.<br />Of a similar unclosing of the Church of the Field of the Two Streams (Tirdaglas, in the county of Tipperary).</div>
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UPON another occasion, when the saint was staying a few days in Scotia (Ireland), he went, on invitation, to visit the brethren in the monastery of the Field of the Two Streams (Tirdaglas). But it happened, by some accident, that when he arrived at the church the keys of the oratory could not be found. When the saint observed the brethren lamenting to one another about the keys being astray, and the door locked, he went himself to the door and said, '` The Lord is able, without a key, to open his own house for his servants." At these words, the bolts of the lock were driven back with great force, and the door opened of itself. The saint entered the church before all with universal admiration; and he was afterwards most hospitably entertained by the brethren, and treated by all with the greatest respect and veneration.</div>
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CHAPTER XXXVIII.<br />Concerning a certain Peasant who was a beggar, for whom, the Saint made and blessed a stake for killing wild beasts.</div>
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AT another time there came to St. Columba a very poor peasant, who lived in the district which borders the shores of the Aporic lake (Lochaber). The blessed man, taking pity on the wretched man, who had not wherewithal to support his wife and family, gave him all the alms he could afford, and then said to him, "Poor man, take a branch from the neighbouring wood, and bring it to me quickly." The wretched man brought the branch as he was directed, and the saint, taking it in his own hand, sharpened it to a point like a stake, and, blessing it, gave it back to the destitute man, saying, "Preserve this stake with great care, and it, I believe, will never hurt men or cattle, but only wild beasts and fishes; and as long as thou preservest this stake thou shalt never be without abundance of venison in thy house."</div>
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The wretched beggar upon hearing this was greatly delighted, and returning home, fixed the stake in a remote place which was frequented by the wild beasts of the forest; and when that next night was past, he went at early morning dawn to see the stake, and found a stag of great size that had fallen upon it and been transfixed by it. Why should I mention more instances? Not a day could pass, so the tradition goes, in which he did not find a stag or hind or some other wild beast fixed upon the stake; and his whole house being thus filled with the flesh of the wild beasts, he sold to his neighbours all that remained after his own family was supplied. But, as in the case of Adam, the envy of the devil also found out this miserable man also through his wife, who, not as a prudent matron, but rather like one infatuated, thus spoke to her husband: "Remove the stake out of the earth, for if men, or cattle, perish on it, then thou and I and our children shall be put to death, or led into captivity." To these words her husband replied, "It will not be so, for when the holy man blessed the stake he said it would never injure men or cattle." Still the miserable man, after saying this, yielded to his wife, and taking the stake out of the earth, like a man deprived of his reason, brought it into the house and placed it against the wall. Soon after his house-dog fell upon it and was killed, and on its death his wife said to him, "One of thy children will fall upon it and be killed." At these words of his wife he removed the stake out of the house, and having carried it to a forest, placed it in the thickest brushwood, where, as he thought, no animal could be hurt by it; but upon his return the following day he found a roe had fallen upon it and perished. He then took it away and concealed it by thrusting it under the water in the edge of the river, which may be called in Latin Nigra Dea (not identified). On returning the next day he found transfixed, and still held by it, a salmon of extraordinary size, which he was scarcely able by himself to take from the river and carry home. At the same time, he took the stake again back with him from the water, and placed it outside on the top of his house, where a crow having soon after lighted, was instantly killed by the force of the fall. Upon this the miserable man, yielding again to the advice of his foolish wife, took down the stake from the house-top, and taking an axe cut it in many pieces, and threw them into the fire. Having thus deprived himself of this effectual means of alleviating his distress, he was again, as he deserved to be, reduced to beggary. This freedom from want was owing to the stake, so frequently mentioned above, which the blessed man had blest and given him, and which, so long as it was kept, could suffice for snares and nets, and every kind of fishing and hunting; but when the stake was lost, the wretched peasant, though he had been enriched for the time, could only, when too late, lament over it with his whole family all the rest of his life.</div>
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CHAPTER XXXIX.<br />Concerning a Leathern Vessel for holding milk which was carried from its place by the ebb, and brought back again by the return of the tide.</div>
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ON another occasion, when the blessed man's messenger, who was named Lugaid, and surnamed Laitir, was at his command making preparations for a voyage to Scotia (Ireland), he searched for and found amongst the sea- going articles that belonged to the saint's ship a leathern vessel for holding milk. This vessel he immersed in the sea in order to moisten it, and put upon it stones of considerable size. He then went to the saint, and told him what he had done with the leathern bottle. The saint smiled and said, "I do not think that this vessel, which thou sayest thou hast sunk under the waves, will accompany thee to Hibernia on the present occasion." "Why," rejoined Lugaid, "can I not take it with me in the ship?" The saint replied, "Thou shalt learn the reason tomorrow, as the event will prove."</div>
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On the following morning, therefore, Lugaid went to take the vessel out of the sea, but the ebb of the tide had carried it away during the night. When he could not find it, he returned in grief to the saint, and on his bended knees on the ground confessed his negligence. St. Columba consoled him, saying, "My brother, grieve not for perishable things. The vessel which the ebbing tide has carried away the returning tide will, after your departure, bring back to the spot where thou didst place it." At the ninth hour of the same day, soon after the departure of Lugaid from the Iouan island (Hy, now Iona), the saint addressed those who stood near him, and said, "Let one of you now go to the sea, for the leathern vessel for which Lugaid was lamenting, when it was carried away by the ebbing tide, hath been brought back by the returning tide, and is to be found at the place from which it was taken." Upon hearing these words spoken by the saint, a certain active youth ran to the sea-shore, where he found the vessel, as the saint had predicted. He immediately took it out of the water, and with great joy hastened back at full speed to the holy man, into whose hands he delivered it, amid the great admiration of all the beholders.</div>
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In the two miracles which we have just recorded, and which regard such common and trifling things as a wooden stake and a leathern vessel, there may, nevertheless, be observed, as we noticed before, the gift of prophecy united with the power of working miracles.</div>
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Let us now proceed with our narrative regarding other things. </div>
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CHAPTER XL.<br />The Saint's prophecy regarding Libran, of the Rush-ground.</div>
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AT another time, while the saint was living in the Iouan island (Hy, now Iona), a certain man of humble birth, who had lately assumed the clerical habit, sailed over from Scotia (Ireland), and came to the blessed man's monastery on the island. The saint found him one day sitting alone in the lodging provided for strangers, and inquired first about his country, family, and the object of his journey. He replied that he was born in the region of the Connacht men (Connaught), and that he had undertaken that long and weary journey to atone for his sins by the pilgrimage. In order to test the depth of his repentance, the saint then laid down minutely before his eyes the hardship and labour attending the monastic exercises. "I am prepared," he replied at once to the saint, "to do everything whatever thou cost bid me, however hard and however humiliating." Why add more? That same hour he confessed all his sins, and promised, kneeling on the ground, to fulfil the laws of penance. The saint said to him, "Arise and take a seat." Then he thus addressed him as he sat, "Thou must do penance for seven years in the Ethican land (Tiree); thou and I, with God's blessing, shall survive that period of seven years." Being comforted by the saint's words, he first gave thanks to God, and turning afterwards to the saint, asked, " What am I to do with regard to an oath which I have violated ? for while living in my own country I murdered a certain man, and afterwards, as guilty of murdering him, I was confined in prison. But a certain very wealthy blood-relation came to my aid, and promptly loosing me from my prison-chains, rescued me from the death to which I was condemned. When I was released, I bound myself by oath to serve that friend all the days of my life; but I had remained only a short time in his service, when I felt ashamed of serving man, and very much preferred to devote myself to God. I therefore left that earthly master, broke the oath, and departing, reached thee safely, God prospering my journey thus far." The saint, on seeing him very much grieved over such things, and first prophesying with respect to him, thus made answer, saying, "At the end of seven years, as I said to thee, thou shalt come to me here during the forty days of Lent, and thou shalt approach the altar and partake of the Lucharist at the great Paschal festival." Why hang longer over words? The penitent stranger in every respect obeyed the saint's commands; and being sent at that time to the monastery of the Plain of Lunge (Magh Lunge, in Tiree), and having fully completed his seven years' penance there, returned to him during Lent, according to the previous command and prophecy. After celebrating the Paschal solemnity, and coming at that time to the altar as directed, he came again to the saint to consult him on the above-mentioned oath. Then the saint gave this prophetic answer to his inquiry, "That earthly master of thine of whom thou hast formerly spoken is still living; so are thy father, thy mother, and thy brethren. Thou must now, therefore, prepare thyself for the voyage." And while speaking, he drew forth a sword ornamented with carved ivory, and said, "Take this gift to carry with thee, and offer it to thy master as the price of thy ransom; but when thou dost, he will on no account accept it, for he has a virtuous, kindly-disposed wife, and by the influence of her wholesome counsel he shall that very day, without recompense or ransom, set thee free, unbinding the girdle round thy captive loins. But though thus relieved from this anxiety, thou shalt not escape a source of disquietude arising on another hand, for thy brethren will come round and press thee to make good the support due to thy father for so long a time which thou hast neglected. Comply thou at once with their wish, and take in hand dutifully to cherish thine aged father. Though the duty may, indeed, seem weighty, thou must not be grieved thereat, because thou shalt soon be relieved of it; for from the day on which thou shalt take charge of thy father, the end of that same week shall see his death and burial. But after thy father's burial thy brethren will a second time come and sharply demand of thee that thou pay the expenses due for thy mother. However, thy younger brother will assuredly set thee free from this necessity by engaging to perform in thy stead every duty or obligation which thou owest to thy mother."</div>
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Having heard these words, the above-mentioned brother, whose name was Libran, received the gift, and set out enriched with the saint's blessing. When he reached his native country, he found everything exactly as prophesied by the saint. For when he showed and made offer of the price of his freedom to his master, his wife opposed his wish to accept it, saying, "What need have we to accept this ransom sent by St. Columba? We are not even worthy of such a favour. Release this dutiful servant without payment. The prayers of the holy man will profit us more than this price which is offered us." The husband, therefore, listening to his wife's wholesome counsel, set the slave free at once without ransom. He was afterwards, according to the saint's prophecy, compelled by his brethren to undertake the providing for his father, and he buried him at his death on the seventh day. After his burial they required him to discharge the same duty to his mother; but a younger brother, as the saint foretold, engaged to supply his place, and thus released him from the obligation. "We ought not on any account," said he to his brethren, " detain this our brother at home, who, for the salvation of his soul, has spent seven years in penitential exercises with St. Columba in Britain."</div>
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After being thus released from the matters which gave him annoyance, he bade farewell to his mother and brothers, and returned a free man to a place called in the Scotic tongue Daire Calgaich (Derry). There he found a ship under sail just leaving the harbour, and he called to the sailors to take him on board and convey him to Britain. But they, not being the monks of St. Columba, refused to receive him. He then prayed to the venerable man, who, though far distant, indeed, in body, yet was present in spirit, as the event soon proved, saying, "Is it thy will, holy Columba, that these sailors, who do not receive me, thy companion, proceed upon their voyage with full sails and favourable winds?"</div>
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At this saying the wind, which till then was favourable for them, veered round on the instant to the opposite point. While this was taking place, the sailors saw again the same man running in a line with them along the bank of the river, and, hastily taking counsel together, they cried out to him from the ship, saying, "Perhaps the wind hath suddenly turned against us, for this reason, that we refused to give thee a passage; but if even now we were to invite thee to be with us on board, couldst thou change these contrary winds to be in our favour?" When the pilgrim heard this, he said to them, "St. Columba, to whom I am going, and whom I have served for the last seven years, is able by prayer, if you take me on board, to obtain a favourable wind for you from his Lord." They then on hearing this, approached the land with their ship, and asked him to join them in it. As soon as he came on board, he said, "In the name of the Almighty God, whom St. Columba blamelessly serveth, spread your sails on the extended yards." And when they had done so, the gale of contrary winds immediately became favourable, and the vessel made a prosperous voyage under full sail to Britain. After reaching the shores of Britain, Libran left the ship, blessed the sailors, and went directly to St. Columba, who was staying in the Iouan island (Hy, now Iona). The blessed man welcomed him with joy, and, without receiving the information from any one, told him fully of everything that happened on his way--of his master and the wife's kindly suggestion and of his being set free by her advice; of his brethren also, and the death and burial of his father within the week; of his mother, and the timely assistance of the younger brother; of what occurred as he was returning, the adverse and favourable winds; of the words of the sailors when first they refused to take him in; of the promise of fair wind, and of the favourable change when they took him on board their vessel. Why need I add more? Every particular the saint foretold he now described after it was exactly fulfilled.</div>
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After these words, the traveller gave back to the saint the price of his ransom which he had received from him; and at the same time the saint addressed him in these words: " Inasmuch as thou art free, thou shalt be called Libran." Libran took at the same period the monastic vows with much fervour.</div>
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And when he was being sent back again by the holy man to the monastery where he had formerly served the Lord during the seven years of penance, he received in farewell the following prophetic announcement regarding himself: "Thou shalt live yet a long time, and end this present life in a good old age; yet thou shalt not arise from the dead in Britain, but in Scotia (Ireland)." Hearing these words, he knelt down and wept bitterly. When the saint saw his great grief he tried to comfort him, saying, "Arise, and be not sad. Thou shalt die in one of my monasteries, and thy lot shall be among my chosen monks in the kingdom; and with them thou shalt awake from the sleep of death unto the resurrection of life." When he heard this unusual consolation from the saint he rejoiced exceedingly, and, being enriched by the saint's blessing, went away in peace. This truthful prophecy of the saint regarding the same man was afterwards fulfilled; for when he had faithfully served the Lord for many revolving years of holy obedience in the monastery of the Plain of Lunge (Magh Lunge, in Tiree), after the departure of St. Columba from the world, he was sent, in extreme old age, on a mission to Scotia regarding the interests of the monastery, and proceeded as soon as he landed through the Plain of Breg (Maghbreg, in Meath), till he reached the monastery of the Oakwood Plain (Derry). Being there received as a stranger in the guest-chamber, and suffering from a certain disease, he passed to the Lord in peace on the seventh day of his illness, and was buried with the chosen monks of St. Columba, according to his prophecy, to await the resurrection unto eternal life.</div>
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Let it suffice that we have written these truthful prophecies of St. Columba regarding Libran of the Rush-ground. He was called "of the Rush-ground " from his having been engaged many years in the labour of collecting rushes.</div>
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CHAPTER XLI.<br />Concerning a certain little Woman who, as a daughter of Eve, was enduring the great and extremely dangerous pains of Childbirth.</div>
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ON a certain day during the saint's stay in the Iouan island (Hy, now Iona), the saint arose from reading, and said with a smile, "I must now hasten to the oratory to pray to the Lord on behalf of a poor woman in Hibernia, who at this moment is suffering the pangs of a most difficult childbirth, and is calling upon the name of Columba. She trusteth that God will grant her relief from her sufferings through my prayers, because she is a relation of mine, being lineally descended from the house of my mother's parentage."</div>
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Having said this, the saint, being touched with pity for the poor woman, hastened to the church, and, on his bended knees, earnestly prayed for her to Christ, who was Himself by birth a partaker of humanity. Returning from the church after his prayer, he said to the brethren who met him, "The Lord Jesus, born of a woman, hath given seasonable help to this poor woman, and hath mercifully relieved her from her distress. She hath been safely delivered of a child, nor shall she die upon this occasion." That same hour, as the saint had predicted, the poor woman, by invoking his name, was safely delivered, and restored to perfect health, as we afterwards learned from travellers who came to us from that part of Scotia (Ireland) where the woman resided.</div>
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CHAPTER XLII.<br />Of one Lugne, surnamed Tudida, a Pilot, who lived on the Rechrean island (either Rathlin or Lambay), and whom, as being deformed, his wife hated.</div>
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ANOTHER time, when the saint was living on the Rechrean island, a certain man of humble birth came to him and complained of his wife, who, as he said, so hated him, that she would on no account allow him to come near her for marriage rights. The saint on hearing this, sent for the wife, and, so far as he could, began to reprove her on that account, saying: "Why, O woman, dost thou endeavour to withdraw thy flesh from thyself, while the Lord says, 'They shall be two in one flesh'? Wherefore the flesh of thy husband is thy flesh." She answered and said, "Whatever thou shalt require of me I am ready to do, however hard it may be, with this single exception, that thou dost not urge me in any way to sleep in one bed with Lugne. I do not refuse to perform every duty at home, or, if thou dost.command me, even to pass over the seas, or to live in some monastery for women." The saint then said, "What thou dost propose cannot be lawfully done, for thou art bound by the law of the husband as long as thy husband liveth, for it would be impious to separate those whom God has lawfully joined together." Immediately after these words he added: "This day let us three, namely, the husband and his wife and myself, join in prayer to the Lord and in fasting." But the woman replied: "I know it is not impossible for thee to obtain from God, when thou askest them, those things that seem to us either difficult, or even impossible." It is unnecessary to say more. The husband and wife agreed to fast with the saint that day, and the following night the saint spent sleepless in prayer for them. Next day he thus addressed the wife in presence of her husband, and said to her: "O woman, art thou still ready to-day, as thou saidst yesterday, to go away to a convent of women?" "I know now," she answered, "that thy prayer to God for me hath been heard; for that man whom I hated yesterday, I love today; for my heart hath been changed last night in some unknown way--from hatred to love." Why need we linger over it? From that day to the hour of death, the soul of the wife was firmly cemented in affection to her husband, so that she no longer refused those mutual matrimonial rights which she was formerly unwilling to allow.</div>
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CHAPTER XLIII.<br />The Prophecy of the blessed man regarding the Voyage of Cormac the grandson of Lethan.</div>
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AT another time a soldier of Christ, named Cormac, about whom we have related a few brief particulars in the first part of this book, made even a second attempt to discover a desert in the ocean. After he had gone far from the land over the boundless ocean at full sail, St. Columba, who was then staying beyond the Dorsal Ridge of Britain (Drumalban), recommended him in the following terms to King Brude, in the presence of the ruler of the Orcades (Orkneys): "Some of our brethren have lately set sail, and are anxious to discover a desert in the pathless sea; should they happen, after many wanderings, to come to the Orcadian islands, do thou carefully instruct this chief, whose hostages are in thy hand, that no evil befall them within his dominions." The saint took care to give this direction, because he knew that after a few months Cormac would arrive at the Orcades. So it afterwards came to pass, and to this advice of the holy man Cormac owed his escape from impending death.</div>
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After the lapse of a few months, whilst the saint was remaining in the Iouan island (Hy, now Iona), Cormac's name was mentioned one day unexpectedly in his presence by some persons in conversation, who were observing that it was not yet known whether the voyage of Cormac had been successful or otherwise. Upon hearing this, the saint joined the conversation and said: "You shall see Cormac, about whom you are now speaking, arrive here today."</div>
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And after about an hour, wonderful to relate, lo! Cormac unexpectedly arrived, and proceeded to the oratory whilst all expressed their admiration and gave thanks to God.</div>
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Having mentioned thus briefly the prediction of the blessed man regarding Cormac's second voyage, we have now to relate another equally remarkable instance of the holy man's prophetic knowledge regarding his third voyage.</div>
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When Cormac was laboriously engaged in his third voyage over the ocean, he was exposed to the most imminent danger of death. For, when for fourteen days in summer, and as many nights, his vessel sailed with full sails before a south wind, in a straight course from land, into the northern regions, his voyage seemed to be extended beyond the limits of human wanderings, and return to be impossible.</div>
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Accordingly, after the tenth hour of the fourteenth day, certain dangers of a most formidable and almost insurmountable kind presented themselves. A multitude of loathsome and annoying insects, such as had never been seen before, covered the sea in swarms, and struck the keel and sides, the prow, and stern of the vessel, so very violently, that it seemed as if they would wholly penetrate the leathern covering of the ship. According to the accounts afterwards-given by those who were there, they were about the size of frogs; they could swim, but were not able to fly; their sting was extremely painful, and they crowded upon the handles of the oars.</div>
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When Cormac and his fellow-voyagers had seen these and other monsters, which it is not now our province to describe, they were filled with fear and alarm, and, shedding copious tears, they prayed to God, who is a kind and ready helper of those who are in trouble. At that same hour our holy Columba, although far away in body, was present in spirit with Cormac in the ship. Accordingly he gave the signal, and calling the brethren to the oratory, he entered the church, and addressing those who were present, he uttered the following prophecy in his usual manner: "Brethren, pray with all your usual fervour for Cormac, who by sailing too far hath passed the bounds of human enterprise, and is exposed at this moment to dreadful alarm and fright, in the presence of monsters which were never before seen, and are almost indescribable. We ought, therefore, to sympathize with our brethren and associates who are in such imminent danger, and to pray to the Lord with them; behold at this moment Cormac and his sailors are shedding copious tears. and praying with intense fervency to Christ; let us assist them by our prayers, that God may take compassion upon us, and cause the wind, which for the past fourteen days has blown from the south, to blow from the north, and this north wind will, of course, deliver Cormac's vessel out of all danger."</div>
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Having said this he knelt before the altar, and in a plaintive voice poured forth his prayers to the almighty power of God, who governeth the winds and all things, After having prayed he arose quickly, and wiping away his tears, joyfully gave thanks to God, saying, "Now, brethren, let us congratulate our dear friends for whom we have been praying, for God will now change the south into a north wind, which will free our associates from their perils, and bring them to us here again." As he spoke the south wind ceased, and a north wind blew for many days after, so that Cormac's ship was enabled to gain the land. And Cormac hastened to visit Columba, and in God's bounty they looked on each other again face to face, to the extreme joy and wonder of all. Let the reader, then, carefully consider how great and of what a character the blessed man must have been, who possessed such prophetic knowledge, and who, by invoking the name of Christ, could rule the winds and the waves.</div>
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CHAPTER XLIV.<br />How the venerable man made a Journey in a Chariot which was not secured with the proper linch-pins.</div>
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AT another time, while the saint was spending a few days in Scotia (Ireland), some ecclesiastical object required his presence, and accordingly he ascended a yoked car which he had previously blessed; but from some unaccountable neglect the requisite linch-pins were not inserted in the holes at the extremities of the axles. The person who on this occasion performed the duty of driver in the carriage with St. Columba was Columban, a holy man, the son of Echud, and founder of that monastery which is called in the Scotic language Snam luthir (now Slanore, in Granard, county of Longford). The distance they rode that day was very long, and the jolting severe, yet the wheels did not come off the axles nor even stir from their proper places, although, as was mentioned before, there were no linch-pins to secure them. But divine grace alone so favoured the venerable man that the car in which he was safely seated proceeded without being upset, or meeting any obstacle to retard its progress.</div>
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Thus far we may have written enough regarding the miracles which the divine omnipotence wrought through this remarkable man while he lived; we shall now mention also a few out of many well-authenticated miracles which the Lord was pleased to grant to him after his death.</div>
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CHAPTER XLV.<br />Of the Rain which, after some months of drought, the Lord bountifully poured out upon the earth in honour of the blessed man.</div>
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ABOUT fourteen years before the date at which we write, there occurred during the spring a very great and long-continued drought in these marshy regions, insomuch that the threat denounced against sinners in the Book of Leviticus seemed to impend over the people: "I will give to you the heaven above as iron, and the earth as brass. Your labour shall be spent in vain, the ground shall not bring forth her increase, nor the trees their fruit," etc.</div>
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We therefore, reading these words, and fearing the impending calamity, took counsel together, and resolved that some of the senior members of the community should walk round a newly ploughed and sowed field, taking with them the white tunic of St. Columba, and some books written in his own hand, that they should raise in the air, and shake three times the tunic which the saint wore at the hour of his death; and that they then should open the books and read them on the little hill of the angels (now called Sithean Mor), where the citizens of the heavenly country were occasionally seen to descend at the bidding of the blessed man. When these directions had been executed in the manner prescribed, then, strange to relate, the sky, which during the preceding months of March and April had been cloudless, was suddenly covered with dense vapours that arose from the sea with extraordinary rapidity; copious rain fell day and night, and the parched earth being sufficiently moistened, produced its fruits in good season, and yielded the same year a most abundant harvest. And thus the invocation of the very name of the blessed man, by the exhibition of his tunic and books, obtained seasonable relief at the same time for many places and much people.</div>
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CHAPTER XLVI.<br />Of the unfavourable Winds which, through the intercession of our Saint, were changed into propitious breezes.</div>
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OUR belief in the miracles which we have recorded, but which we did not ourselves see, is confirmed beyond doubt by the miracles of which we were eye-witnesses; for on three different occasions we saw unfavourable gales of wind changed unto propitious breezes.</div>
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On the first occasion we had to draw over land long boats of hewn pine and oak, and to bring home in the same way a large quantity of materials for building ships. In order to obtain from the Lord a favourable wind for our voyage, we took counsel and put the books and garments of the blessed man upon the altar, and at the same time fasted, chanted psalms, and invoked his name. And this was granted to the holy man by God's favour, for on the day that our sailors had made all their preparations, and were ready to convey the wood for the purposes above mentioned in curachs and skiffs, the wind, which for several days before had been contrary, suddenly changed into favourable breezes. They blew steadily the entire day, by God's blessing, and enabled the whole fleet of boats to make their long and dangerous passage to the Iouan island (Hy, now Iona), with safety and expedition.</div>
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On the second occasion, which was a few years after the one just mentioned, our monastery was requiring repairs, and some oak-trees were to be taken from near the mouth of the river Sale (the Seil, in Lorn), in twelve vessels which we brought for the purpose. Our sailors then rowed out to sea with their oars, the day being calm and the sea tranquil, when suddenly a westerly wind, which is also called Zephyr, sprang up, and we betook ourselves to the nearest island, which is called in Scotic Airthrago (probably Kerrera), to seek for shelter in a harbour in it.</div>
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But in the meantime we began to complain of this unfavourable change in the wind, and in some measure even to blame our Columba, saying, "Doth our unfortunate detention in this place please thee, O saint? Hitherto we had hoped that we might receive from thee some aid and comfort in our labours through the divine favour, seeing we thought that thou wert honoured and powerful in the sight of God."</div>
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No sooner had we thus spoken, than, wonderful to relate, the unfavourable west wind ceased, and immediately, in the course as it were of one minute, behold a most favourable south-eastern breeze sprang up. The sailors were then directed to raise the sail yards in the form of a cross, and spread the sails upon them; thus putting to sea with a steady and favourable breeze, we were enabled, without the slightest fatigue, to reach our island that same day, rejoicing in our cargo of wood, and in the company of all who were engaged in assisting us in the ships. Thus the chiding with the holy man, slight though it was, in that complaint assisted us not a little; and in what and how great esteem the saint is held by the Lord is evident from His hearing him so quickly and changing the winds.</div>
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Then the third instance was in the summer, after the celebration of a synod in Hibernia, when we were detained by contrary winds for a few days among the people of the tribe of Loern (Lorn), and had reached the Sainean island (Shuna). There the vigil and the feast of St. Columba found us extremely sad and disconsolate, because we wished to celebrate that joyous day in the Iouan island (Hy, now Iona). Accordingly, as on a former occasion, we began to complain and to say, "Is it agreeable to thee, O saint, that we should spend tomorrow, thy festival-day, among strangers, and not celebrate it in shine own church? It is easy for thee in the morning of such a day to obtain from the Lord that the contrary winds may become favourable, and that we may be able to celebrate the solemn mass of thy birth in shine own church. On the following morning we arose at daybreak, and seeing that the adverse winds had ceased, we went on board our vessels and put to sea in a profound calm, when, lo! there suddenly sprung up a south wind, which was most favourable for the voyage. The sailors then joyously raised the sails, and on this occasion also without any exertion on our part, so quick and so favourable was our passage, owing to the mercy of God to the blessed man, that we reached the landing-place of the Iouan island (Hy, now Iona), after the third hour, according to our previous anxious desire. After washing our hands and feet we entered the church at the sixth hour in company with our brethren, and celebrated at once the holy services of the mass of St. Columba and St. Baithene, whose festivals occurred on that day, at the daybreak of which, as we said above, we started: from the distant Sainean island (Shuna).</div>
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And as to the truth of this story I have now related, there are yet living, not merely one or two witnesses as the law requires, but hundreds and more who can bear testimony.</div>
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CHAPTER XLVII.<br />Concerning the Plague.</div>
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WHAT we are about to relate concerning the plague, which in our own time twice visited the greater part of the world, deserves, I think, to be reckoned among not the least of the miracles of St. Columba. For, not to mention the other and greater countries of Europe, including Italy, the Roman States, and the Cisalpine provinces of Gaul, with the States of Spain also, which lie beyond the Pyrenees, these islands of the sea, Scotia (Ireland) and Britain, have twice been ravaged by a dreadful pestilence throughout their whole extent, except among the two tribes, the Picts and Scots of Britain, who are separated from each other by the Dorsal mountains of Britain. And although neither of these nations was free from those grievous crimes which generally provoke the anger of the eternal Judge, yet both have been hitherto patiently borne with and mercifully spared. Now, to what other person can this favour granted them by God be attributed unless to St. Columba, whose monasteries lie within the territories of both these people, and have been regarded by both with the greatest respect up to the present time? But what I am now to say cannot, I think, be heard without a sigh, that there are many very stupid people in both countries who, in their ignorance that they owe their exemption from the plague to the prayers of the saint, ungratefully and wickedly abuse the patience and the goodness of God. But I often return my most grateful thanks to God for having, through the intercession of our holy patron, preserved me and those in our islands from the ravages of the pestilence; and that in Saxonia also, when I went to visit my friend King Aldfrid, where the plague was raging and laying waste many of his villages, yet both in its first attack, immediately after the war of Ecfridus, and in its second, two years subsequently, the Lord mercifully saved me from danger, though I was living and moving about in the very midst of the plague. The Divine mercy was also extended to my companions, not one of whom died of the plague, or was attacked with any other disease.</div>
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Here must end the second Book recording the miracles, and it is right for me to draw attention to the fact, that many well-authenticated miracles have been omitted in order not to fatigue the reader.</div>
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Here endeth the Second Book.<br /></div>
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<span class="H_Subitle" style="color: #363636; font-family: Arial, Helvetica, sans-serif; font-weight: bold; letter-spacing: 0em; line-height: 1.25em; word-spacing: 0em;">BOOK III.<br />HERE BEGINNETH THE THIRD BOOK.<br />OF THE VISIONS OF ANGELS. </span></div>
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<br />CHAPTER I.</div>
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IN the first of these three little Books we have, under the guidance of God, shortly and concisely related, as was observed before, some of the prophetic revelations. In the second we have recorded the powerful miracles the blessed man wrought, which, as we have often observed, were generally accompanied with the gift of prophecy. But in this third Book, which treateth of the Apparitions of Angels, we shall relate those which either our saint received regarding others, or others saw regarding him; we shall also describe some which were manifested to both parties, though in different measure, that is, to the saint himself, specially and clearly, but to the others improperly and partially, or, in other words, externally and tentatively, yet in the same visions either of angels, or of heavenly light. Whatever discrepancies however in any case may at first sight seem to occur in those visions, will be completely removed as we proceed to relate them in their proper places. But now we must begin at the very birth of the blessed man, and relate these angelic manifestations.</div>
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CHAPTER II.</div>
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ON a certain night between the conception and birth of the venerable man, an angel of the Lord appeared to his mother in dreams, bringing to her, as he stood by her, a certain robe of extraordinary beauty, in which the most beautiful colours, as it were, of all the flowers seemed to be portrayed. After a short time he asked it back, and took it out of her hands, and having raised it and spread it out, he let it fly through the air. But she being sad at the loss of it, said to that man of venerable aspect, "Why dost thou take this lovely cloak away from me so soon?" He immediately replied, "Because this mantle is so exceedingly honourable that thou canst not retain it longer with thee." When this was said, the woman saw that the fore-mentioned robe was gradually receding from her in its flight; and that then it expanded until its width exceeded the plains, and in all its measurements was larger than the mountains and forests. Then she heard the following words: "Woman, do not grieve, for to the man to whom thou hast been joined by the marriage bond, thou shalt bring forth a son, of so beautiful a character, that he shall be reckoned among his own people as one of the prophets of God, and hath been predestined by God to be the leader of innumerable souls to the heavenly country." At these words the woman awoke from her sleep.</div>
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CHAPTER III.<br />Of the Ray of Light which was seen upon the boy's face as he lay asleep.</div>
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ON another night, Cruithnecan, a priest of blameless life, to whose care the blessed youth was confided, upon returning home from the church after mass, found his house illuminated with a bright light, and saw in fact a ball of fire standing over the face of the little boy as he lay asleep. At the sight he at once shook with fear, and fell down with his face to the ground in great amazement, well knowing that it indicated the grace of the Holy Spirit poured out from heaven upon his young charge.</div>
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CHAPTER IV.<br />Of the Apparition of Holy Angels whom St. Brenden saw accompanying the blessed man through the plain.</div>
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FOR indeed after the lapse of many years, when St. Columba was excommunicated by a certain synod for some pardonable and very trifling reasons, and indeed unjustly, as it afterwards appeared at the end, he came to the' same meeting convened against himself. When St. Brenden, the founder of the monastery which in the Scotic language is called Birra (Birr, in King's County), saw him approaching in the distance, he quickly arose, and with head bowed down reverently kissed him. When some of the seniors in that assembly, going apart from the rest, were finding fault with him, and saying: "Why didst thou not decline to rise in presence of an excommunicated person, and to kiss him?" he replied to them in this wise: "If," said he, "you had seen what the Lord has this day thought fit to show to me regarding this his chosen one, whom you dishonour, you would never have excommunicated a person whom God not only doth not excommunicate, according to your unjust sentence, but even more and more highly esteemeth." "How, we would wish to know," said they in reply, " doth God exalt, as thou sayest, one whom we have excommunicated, not without reason?" "I have seen," said Brenden, "a most brilliant pillar wreathed with fiery tresses preceding this same man of God whom you treat with contempt; I have also seen holy angels accompanying him on his journey through the plain. Therefore I do not dare to slight him whom I see foreordained by God to be the leader of his people to life." When he said this, they desisted, and so far from daring to hold the saint any longer excommunicated, they even treated him with the greatest respect and reverence. This took place in Teilte (Taillte, now Teltown, in Meath).</div>
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CHAPTER V.<br />The blessed man in his journey.</div>
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ON another occasion the holy man went to the venerable Bishop Finnio, who had formerly been his preceptor, the youth to visit the man far advanced in years. When St. Finnio saw him coming to him, he observed also an angel of the Lord accompanying him, as he proceeded, and as it is handed down to us by well-informed persons, he made it known to certain brethren who were standing by, saying to them: "Behold, look now to Columba as he draweth near; he hath been deemed worthy of having an angelic inhabitant of heaven to be his companion in his wanderings." About that same time the holy man, with his twelve disciples and fellow-soldiers, sailed across to Britain.</div>
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CHAPTER VI.<br />How an Angel of the Lord appeared in a vision to St. Columba while he stayed in the Hinba island (Eilean-na-Naoimh), being sent to him in order that he might appoint Aidan king.</div>
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ON another occasion, when this eminent man was staying in the Hinba island (Eilean-na-Naoimh), he saw, on a certain night, in a mental ecstasy, an angel sent to him from heaven, and holding in his hand a book of glass, regarding the appointment of kings. Having received the book from the hand of the angel, the venerable man, at his command, began to read it; and when he was reluctant to appoint Aidan king, as the book directed, because he had a greater affection for Iogenan his brother, the angel, suddenly stretching forth his hand, struck the saint with a scourge, the livid marks of which remained in his side all the days of his life. And he added these words: ÒKnow for certain," said he, "that I am sent to thee by God with the book of glass, that in accordance with the words thou hast read therein, thou mayest inaugurate Aidan into the kingdom; but if thou refuse to obey this command, I will strike thee again." When therefore this angel of the Lord had appeared for three successive nights, having the same book of glass in his hand, and had repeated the same commands of the Lord regarding the appointment of the same king, the saint, in obedience to the command of the Lord, sailed across to the Iouan island (Hy, now Iona), and there ordained, as he had been commanded, Aidan to be king, who had arrived at the same time as the saint. During the words of consecration, the saint declared the future regarding the children, grandchildren and great- grandchildren of Aidan, and laying his hand upon his head, he consecrated and blessed him.</div>
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Cummene the Fair, in the book which he wrote on the virtues of St. Columba, states that St. Columba commenced his predictions regarding Aidan and his children and kingdom in the following manner: "Believe me, unhesitatingly, O Aidan," said he, "none of thine enemies shall be able to resist thee, unless thou first act unjustly towards me and my successors. Wherefore direct thou thy children to commend to their children, their grandchildren, and their posterity, not to let the sceptre pass out of their hands through evil counsels. For at whatever time they turn against me or my relatives who are in Hibernia, the scourge which I suffered on thy account from the angel shall bring great disgrace upon them by the hand of God, and the hearts of men shall be turned away from them, and their foes shall be greatly strengthened against them." Now this prophecy hath been fulfilled in our own times in the battle of Roth (Magh Rath, fought 637), in which Domnall Brecc, the grandson of Aidan, ravaged without the slightest provocation the territory of Domnall, the grandson of Ainmuireg. And from that day to this they have been trodden down by strangers-a fate which pierces the heart with sighs and grief.</div>
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CHAPTER VII.<br />Of the Apparition of Angels carrying to heaven the soul of the blessed Brito.</div>
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AT another time while the holy man was tarrying in the Iouan island (Hy, now Iona), one of his monks called Brito, a person given to all good works, being seized with bodily illness, was reduced to the last extremity. When the venerable man went to visit him at the hour of his departure, he stood for a few moments at his bedside, and after giving him his blessing, retired quickly from the house, not wishing to see him die, and the very moment after the holy man left the house the monk closed this present life.</div>
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Then the eminent man walking in the little court of his monastery, with his eyes upraised to heaven, was for a long time lost in wonder and admiration. But a certain brother named Aidan, the son of Libir, a truly virtuous and religious man, who was the only one of the brethren present at the time, fell upon his knees and asked the saint to tell him the reason of so great astonishment. The saint said to him in reply: "I have this moment seen the holy angels contending in the air against the hostile powers; and I return thanks to Christ, the Judge, because the victorious angels have carried off to the joys of our heavenly country the soul of this stranger, who is the first person that hath died among us in this island. But I beseech thee not to reveal this secret to any one during my life."</div>
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CHAPTER VIII.<br />Concerning the Vision of Angels vouchsafed the same holy man when they were bearing to heaven the soul of one named Diormit.</div>
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AT another time a stranger from Hibernia came to the saint and remained with him for some months in the Iouan island (Hy, now Iona). The blessed man one day said to him: "One of the clerics of thy province, whose name I do not yet know, is being carried to heaven by the angels at this moment." Then the brother, upon hearing this, began to search within himself regarding the province of the Anterii (Airthir), which is called in Scotic Indairthir (East Oriel, in Ulster), and also about the name of that blessed man, and in due course thus expressed himself, saying: "I know a soldier of Jesus Christ, named Diormit, who built a small monastery in the same district where I dwelt." The saint said to him, ÒHe of whom thou speakest is the very person who hath been carried into Paradise by the angels of God."</div>
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But this fact must be very carefully noted, that our venerable man was most careful to conceal from the knowledge of men many mysterious secrets which were concealed from others, but revealed to him by God, and this he did for two reasons, as he one day hinted to a few of the brethren; first, that he might avoid vain-glory, and secondly that he might not by the fame of his revelations being spread abroad, attract, to make inquiries at him, innumerable crowds who were anxious to ask some questions regarding themselves. </div>
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CHAPTER IX.<br />Of the brave fight of the Angels against the Demons, and how they opportunely assisted the Saint in the same conflict.</div>
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ON another day while the holy man was living in the Iouan island (Hy, now Iona), he went to seek in the woods for a place more remote from men and fitting for prayer. And there when he began to pray, he suddenly beheld, as he afterwards told a few of the brethren, a very black host of demons fighting against him with iron darts. These wicked demons wished, as the Holy Spirit revealed to the saint, to attack his monastery and kill with the same spears many of the brethren. But he, single-handed, against innumerable foes of such a nature, fought with the utmost bravery, having received the armour of the apostle Paul. And thus the contest was maintained on both sides during the greater part of the day, nor could the demons, countless though they were, vanquish him, nor was he able, by himself, to drive them from his island, until the angels of God, as the saint afterwards told certain persons, and they few in number, came to his aid, when the demons in terror gave way. On the same day, when the saint was returning to his monastery, after he had driven the devils from his island, he spoke these words concerning the same hostile legions, saying, "Those deadly foes, who this day, through the mercy of God and the assistance of his angels, have been put to flight from this small track of land, have fled to the Ethican land (Tiree), and there as savage invaders they will attack the monasteries of the brethren, and cause pestilential diseases, of which many will be grievously ill and die." All this came to pass in those days, as the blessed man had foreseen. And two days after he thus spake from the revelation of the Holy Ghost, "Baithen hath managed wisely, with God's help, that the congregation of the church over which he hath been appointed by God to preside, in the plain of Lunge (Magh Lunge, in Tiree), should be defended by fasts and prayers against the attacks of the demons, and but one person shall die on this occasion." The whole took place as was foretold; for whilst many in the other monasteries of the same island fell victims to that disease, none except the one of whom the saint spoke died in the congregation which was under the charge of Baithen.</div>
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CHAPTER X.<br />Of the Apparition of Angels whom the man of God saw carrying to heaven the soul of a blacksmith, named Columb, and surnamed Coilrigin.</div>
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A CERTAIN blacksmith, greatly devoted to works of charity, and full of other good works, dwelt in the midland districts of Scotia (Ireland). When the forementioned Columb, surnamed Coilrigin, was dying in a good old age, even at that very moment when he departed from the body St. Columba, who was then in the Iouan island (Hy, now Iona), thus addressed a few of the senior brethren who were standing around him, "Columb Coilrigin, the blacksmith, hath not laboured in vain, seeing that he hath had the happiness, as he desired, to purchase the eternal rewards by the labour of his hands. For, behold, at this moment, his soul is carried by the holy angels to the joys of the heavenly country, because he laid out all that he could earn by his trade in alms to the poor." </div>
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CHAPTER XI.<br />Of a similar vision of Angels whom the blessed man beheld carrying to heaven the soul of a certain virtuous woman.</div>
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IN like manner, on another occasion, whilst the holy man was living in the Iouan island (Hy, now Iona), he one day suddenly raised his eyes to heaven and uttered the words, "O happy womanÑhappy because of thy virtues; the angels of God are now carrying thy soul to paradise." Now these words from the mouth of the saint were heard by a certain religious brother, a Saxon, by name Genere, who was at the moment working at his trade, which was that of a baker. And on the same day of the month, at the end of the same year, the saint addressed the same Genere the Saxon, and said, " I see a wonderful thing; behold, the woman of whom I spake in thy presence last year, now meeteth in the air the soul of her husband, a poor and holy man, and together with the holy angels engageth in a contest for it against the adverse powers; by their united assistance, and by the aid of the virtuous character of the man himself, his soul is rescued from the assaults of the demons, and brought to the place of eternal refreshment. </div>
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CHAPTER XII.<br />Of the Apparition of Holy Angels whom St. Columba beheld meeting in its passage the soul of St. Brenden, the founder of the monastery which in Scotic is called Birra (Birr, in King's County).</div>
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ON another day also, while the venerable man was residing in the Iouan island (Hy, now Iona), he called very early in the morning for his attendant, Diormit, so frequently mentioned before, and commanded him saying, "Make ready in haste £or the celebration of the Holy Eucharist, for today is the birthday of blessed Brenden." "Wherefore," said his attendant, "dost thou order such solemnities of the Mass to be prepared today? For no messenger hath come to us from Scotia (Ireland) to tell us of the death of that holy man." "Go," said the saint, "it is thy duty to obey my commands. For this last night I saw the heavens suddenly open, and choirs of angels descend to meet the soul of the holy Brenden; and so great and incomparable was the brightness, that in that same hour it illuminated the whole world." </div>
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CHAPTER XIII.<br />Of the Vision of Holy Angels who carried off to heaven the soul of the Bishop, St. Columban Mocu Loigse.</div>
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ON another day also, while the brethren were putting on their sandals in the morning, and were making ready to go to their different duties in the monastery, the saint, on the contrary, bade them rest that day and prepare for the holy sacrifice, ordering also some addition to be made to their dinner, as on the Lord's day. "I must," said he, "though unworthy, celebrate today the holy mysteries of the Eucharist, out of veneration to that soul which this last night went up to paradise, beyond the region of the stars in the heavens, borne thither amid the holy choirs of the angels."</div>
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At these words the brethren obeyed, and, according to his directions, rested that day; then, after preparing for the due celebration of the sacred rite, they accompanied the saint to the church in their white robes as on a festival. But it came to pass that when in the course of chanting the offices, the prayer was being sung as usual in which St. Martin's name is commemorated, the saint, suddenly turning to the chanters, when they had come to make mention of that name, said, "You must pray today for St. Columban, bishop." Then all the brethren present understood that Columban, a bishop in Leinster, the dear friend of Columba, had passed to the Lord. A short time after, some persons, who came from the province of Leinster, told how the bishop died in the very night in which it was thus made known to the saint.</div>
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CHAPTER XIV.<br />Of the Apparition of Angels who had come down to meet the souls of the monks of St. Comgell.</div>
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AT another time, when the venerable man was living in the Iouan island (Hy, now Iona), he became suddenly excited, and summoned the brethren together by the sound of the bell. "Now," said he, "let us help by our prayers the monks of the Abbot Comgell, who are just now in danger of being drowned in the Lake of the Calf (Loch Laodh, now Belfast Lough); for, lo! at this moment they are fighting against the hostile powers in the air, and are striving to rescue the soul of some stranger who is also drowning along with them." Then after having wept and prayed fervently, he hastily stood erect before the altar with a joyful countenance, whilst the brethren continued to lie prostrate in prayer. "Give thanks," he said, "to Christ, for now the holy angels, coming to the aid of holy souls, have rescued this stranger from the attacks of the demons, and borne him off in triumph like victorious warriors."</div>
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CHAPTER XV.<br />Of the Manifestation of the Angels who came to meet the soul of one Emchath.</div>
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AT another time, when the saint was travelling beyond the Dorsal Ridge of Britain (Drumalban), near the lake of the river Nesa (Loch Ness), he was suddenly inspired by the Holy Ghost, and said to the brethren that accompanied him, "Let us go quickly to meet the holy angels, who have been sent from the realms of the highest heaven to carry away with them the soul of a heathen, and now wait our arrival there, that we may baptize in due time before his death this man, who hath preserved his natural goodness through all his life, even to extreme old age." And having said this much, the holy old man hurried his companions as much as he could, and walked before them until he came to a district called Airchart-dan (Arochdan, now Glen Urquhart); and there he found an aged man whose name was Emchat, who, on hearing the word of God preached by the saint, believed and was baptized, and immediately after, full of joy, and safe from evil, and accompanied by the angels, who came to meet him, passed to the Lord. His son Virolec also believed, and was baptized with all his house.</div>
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CHAPTER XVI.<br />Of the Angel of the Lord that came so quickly and opportunely to the relief of the brother who fell from the top of the round monastery in the Oakwood Plain (Derry).</div>
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AT another time, while the holy man sat in his little cell engaged in writing, on a sudden his countenance changed, and he poured forth this cry from his pure breast, saying, "Help! Help!" Two of the brothers who stood at the door, namely, Colga, son of Cellach, and Lugne Mocublai, asked the cause of such a sudden cry. The venerable man answered, saying, "I ordered the angel of the Lord who was just now standing among you to go quickly to the relief of one of the brothers who is falling from the highest point of a large house which is now being built in the Oakwood Plain (Derry)." And the saint added afterwards these words, saying, "How wonderful and almost unspeakable is the swiftness of angelic motion, like, as I imagine, to the rapidity of lightning. For the heavenly spirit who just now flew away from us when that man began to fall, arrived there to support him, as it were, in the twinkling of an eye, before his body reached the ground; nor was the man who fell able to feel any fracture or bruise. How wonderful, I say, is that most swift and timely help which could be given so very quickly, even though such an extent of land and sea lay between!"</div>
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CHAPTER XVII.<br />Of the multitude of Holy Angels that were seen to come down from heaven at the bidding of the blessed man.</div>
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ANOTHER time also, while the blessed man was living in the Iouan island (Hy, now Iona), he made this known to the assembled brethren with very great earnestness, saying, "Today I wish to go alone to the western plain of this island; let none of you therefore follow me." They obeyed, and he went alone, as he desired. But a brother, who was cunning, and of a prying disposition, proceeded by another road, and secretly placed himself on the summit of a certain little hill which overlooked the plain, because he was very anxious to learn the blessed man's motive for going out alone. While the spy on the top of the hill was looking upon him as he stood on a mound in the plain, with arms extended upwards, and eyes raised to heaven in prayer, then, strange to tell, behold a wonderful scene presented itself, which that brother, as I think not without the leave of God, witnessed with his own eyes from his place on the neighbouring hill, that the saint's name and the reverence due to him might afterwards, even against his wishes, be more widely diffused among the people, through the vision thus vouchsafed. For holy angels, the citizens of the heavenly country, clad in white robes and flying with wonderful speed, began to stand around the saint whilst he prayed; and after a short converse with the blessed man, that heavenly host, as if feeling itself detected, flew speedily back again to the highest heavens. The blessed man himself also, after his meeting with the angels, returned to the monastery, and calling the brethren together a second time, asked, with no little chiding and reproof, which of them was guilty of violating his command. When all were declaring they did not know at all of the matter, the brother, conscious of his inexcusable transgression, and no longer able to conceal his guilt, fell on his knees before the saint in the midst of the assembled brethren, and humbly craved forgiveness. The saint, taking him aside, commanded him under heavy threats, as he knelt, never, during the life of the blessed man, to disclose to any person even the least part of the secret regarding the angels' visit. It was, therefore, after the saint's departure from the body that the brother related that manifestation of the heavenly host, and solemnly attested its truth. Whence, even to this day, the place where the angels assembled is called by a name that beareth witness to the event that took place in it; this may be said to be in Latin "Colliculus Angelorum" and is in Scotic Cnoc Angel (now called Sithean Mor). Hence, therefore, we must notice, and even carefully inquire, into the fact how great and of what kind these sweet visits of angels to this blessed man were, which took place mostly during the winter nights, when he was in watching and prayer in lonely places while others slept. These were no doubt very numerous, and could in no way come to the knowledge of other men. Though some of these which happened by night or by day might perhaps be discovered by one means or another, these must have been very few compared with the angelic visions, which, of course, could be known by nobody. The same observation applies in the same way to other bright apparitions hitherto investigated by few, which shall be afterwards described.</div>
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CHAPTER XVIII.<br />Of the bright Pillar seen to glow upon the Saint's head.</div>
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ANOTHER time four holy founders of monasteries came from Scotia (Ireland), to visit St. Columba, and found him in the Hinba island (Eilean-na-Naoimh). The names of these distinguished men were Comgell Mocu Aridi, Cainnech Mocu Dalon, Brenden Mocu Alti, and Cormac, grandson of Leathain. They all with one consent agreed that St. Columba should consecrate, in their presence in the church, the holy mysteries of the Eucharist. The saint complied with their express desire, and entered the church with them on Sunday as usual, after the reading of the Gospel; and there, during the celebration of the solemn offices of the Mass, St. Brenden Mocu Alti saw, as he told Comgell and Cainnech afterwards, a ball of fire like a comet burning very brightly on the head of Columba, while he was standing before the altar, and consecrating the holy oblation, and thus it continued burning and rising upwards like a column, so long as he continued to be engaged in the same most sacred mysteries.</div>
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CHAPTER XIX.<br />Of the Descent or Visit of the Holy Ghost, which in the same island continued for three whole days and nights with the venerable man.</div>
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AT another time, when the saint was living in the Hinba island (Eilean-na-Naoimh), the grace of the Holy Ghost was communicated to him abundantly and unspeakably, and dwelt with him in a wonderful manner, so that for three whole days, and as many nights, without either eating or drinking, he allowed no one to approach him, and remained confined in a house which was filled with heavenly brightness. Yet out of that house, through the chinks of the doors and keyholes, rays of surpassing brilliancy were seen to issue during the night. Certain spiritual songs also, which had never been heard before, he was heard to sing. He came to see, as he allowed in the presence of a very few afterwards, many secrets hidden from men since the beginning of the world fully revealed; certain very obscure and difficult parts of sacred Scripture also were made quite plain, and clearer than the light to the eye of his pure heart. He grieved that his beloved disciple, Baithen, was not with him, because if he had chanced to be beside him during those three days, he would have been able to explain from the lips of the blessed man mysteries regarding past or future ages, unknown to the rest of mankind, and to interpret also some passages of the Sacred Volumes. However, Baithen was then detained by contrary winds in the Egean island (Egg), and he was not, therefore, able to be present until those three days and as many nights of that glorious and unspeakable visitation came to a close.</div>
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CHAPTER XX.<br />Of the angelic splendour of the light which Virgnous-a youth of good disposition, and afterwards made by God superior of this Church in which I, though unworthy, now serve-saw coming down upon St. Columba in the Church, on a winter's night, when the brethren were at rest in their chambers.</div>
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ONE winter's night the forementioned Virgnous, burning with the love of God, entered the church alone to pray, while the others were asleep; and he prayed fervently in a little side chamber attached to the walls of the oratory. After a considerable interval, as it were of an hour, the venerable Columba entered the same sacred house, and along with him, at the same time, a golden light, that came down from the highest heavens and filled that part of the church. Even the separate recess of the side-chamber, where Virgnous was striving to hide himself as much as he could, was also filled, to his great alarm, with some of the brilliance of that heavenly light which burst through the inner-door of the chamber, that was a little open. And as no one can look directly at, or gaze with steady eye on, the summer sun in his mid-day splendour, so Virgnous could not at all bear this heavenly brightness which he saw, because of the brilliant and unspeakable radiance which overpowered his sight. The brother spoken of was so much terrified by the splendour, almost as dreadful as lightning, that no strength remained in him. But, after a short prayer, St. Columba left the church. And the next day he sent for Virgnous, who was very much alarmed, and spoke to him these few consoling words: "Thou art crying to good purpose, my child, for last night thou wert very pleasing in the sight of God by keeping thine eyes fixed on the ground when thou wert overwhelmed with fear at the brightness, for hadst thou not done so, that priceless light would have blinded thine eyes. This, however, thou must carefully observeÑnever to disclose this great manifestation of light while I live." This circumstance, therefore, which is so wonderful and so worthy of record, became known to many after the saint's death through this same Virgnous's relating it. Comman, sister's son to Virgnous, a respected priest, solemnly assured me, Adamnan, of the truth of the vision I have just described, and he added, moreover, that he heard the story from the lips of the abbot Virgnous, his own uncle, who, as far as he could, had seen that vision.</div>
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CHAPTER XXI.<br />Of another very similar Vision of great brilliancy.</div>
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ANOTHER night also, one of the brothers, whose name was Colga, the son of Aid Draigniche, of the grandsons of Fechrech mentioned in the first Book, came by chance, while the other brothers were asleep, to the gate of the church, and stood there for some time praying. Then suddenly he saw the whole church filled with a heavenly light, which more quickly than he could tell, flashed like lightning from his gaze. He did not know that St. Columba was praying at that time in the church, and after this sudden appearance of light, he returned home in great alarm. On the following day the saint called him aside and rebuked him severely, saying: "Take care of one thing, my child, that you do not attempt to spy out and pry too closely into the nature of that heavenly light which was not granted thee, but rather fled from thee, and that thou do not tell any one during my lifetime what thou hast seen." </div>
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CHAPTER XXII.<br />Of another like Apparition of Divine light.</div>
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AT another time also, the blessed man gave strict orders one day to Berchan, surnamed Mesloen, a pupil learning wisdom with them, saying "Take care, my son, that thou come not near my little hut this evening, as thou art always accustomed to do." Berchan however, though hearing this, went, contrary to this command, to the blessed man's house in the dead of night while others were at rest, and cunningly put down his eyes on a line with the keyholes, in the hope that, just as the thing happened, some heavenly vision would be shown to the saint within. And at that very time the little hut was filled with a light of heavenly brightness, which the disobedient young man was not able to look upon, and therefore he fled at once from the spot. On the morrow the saint took him apart, and chiding him severely, addressed him in these words: "Last night, my son, thou hast sinned before God, and thou didst vainly imagine that the prying of thy secret inquisitiveness could be hidden or concealed from the Holy Ghost. Did I not see thee at that hour as thou didst draw near to the door of my hut, and as thou didst go away from it? Had I not prayed for thee at that moment, thou wouldst have fallen dead there before the door, or thine eyes would have been torn out of their sockets; but on my account, the Lord hath spared thee at this time. And be thou assured of this also, that, whilst thou art living in luxury in thine own country of Hibernia, thy face shall burn with shame all the days of thy life. Yet by my prayers, I have obtained this favour of God, that, as thou art my disciple, thou shalt do heartfelt penance before death, and thus obtain the mercy of God." All these things, according to the saying of the blessed man, occurred afterwards to him as had been foretold regarding him. </div>
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CHAPTER XXIII.<br />Of another Vision of Angels whom the Saint saw coming to meet his soul, as if to show that it was about to leave the body.</div>
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AT another time, while the blessed man was living in the Iouan island (Hy, now Iona), his holy countenance one day was lighted up suddenly with strange transports of joy; and raising his eyes to heaven he was filled with delight, and rejoiced beyond measure. After an interval of a few seconds, that sweet and enchanting delight was changed into a mournful sadness.</div>
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Now, the two men, who at the same hour were standing at the door of his hut, which was built on the higher ground, and were themselves also much afflicted with him-of whom the one was Lugne Mocublai, and the other a Saxon named Pilu,-asked the cause of this sudden joy, and of the sorrow which followed. The saint said to them, "Go in peace, and do not ask me now to explain the cause of either that joy or that sadness." On hearing this they humbly asked him, kneeling before him in tears, and with faces sunk to the ground, to grant their desire of knowing something concerning that matter which at that same hour had been revealed to the saint. Seeing them so much afflicted, he said, "On account of my love to you, I do not wish you to be in sadness; but you must first promise me never to disclose to any one during my life the secret you seek to know." They made of course the promise at once according to his request, and then, when the promise was made, the venerable man spake to them thus: "On this very day, thirty years of my sojourn in Britain have been completed, and meanwhile for many days past I have been devoutly asking of my Lord to release me from my dwelling here at the end of this thirtieth year, and to call me thither to my heavenly fatherland. And this was the cause of that joy of mine, of which in sorrowful mood you ask me. For I saw the holy angels sent down from the lofty throne to meet my soul when it is taken from the flesh. But, behold now how they are stopped suddenly, and stand on a rock at the other side of the Sound of our island, evidently being anxious to come near me and deliver me from the body. But they are not allowed to come nearer, because, that thing which God granted me after praying with my whole strength-namely, that I might pass from the world to Him on this day,-He hath changed in a moment in His listening to the prayers of so many churches for me. These churches have no doubt prayed as the Lord hath granted, so that, though it is against my ardent wish, four years from this day are added for me to abide in the flesh. Such a sad delay as this was fitly the cause of the grief today. At the end of these four years, then, which by God's favour my life is yet to see, I shall pass away suddenly, without any previous bodily sickness, and depart with joy to the Lord, accompanied by His holy angels, who shall come to meet me at that hour."</div>
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According to these words, which the venerable man uttered, it is said, with much sorrow and grief, and even many tears, he afterwards abode in the flesh for four years.</div>
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CHAPTER XXIV.<br />How our Patron, St. Columba, passed to the Lord.</div>
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TOWARDS the end of the above-mentioned four years, and as a true prophet he knew long before that his death would follow the close of that period, the old man, worn out with age, went in a cart one day in the month of May, as we mentioned in the preceding second Book, to visit some of the brethren who were at work. And having found them at work on the western side of the Iouan island (Hy, now Iona), he began to speak to them that day, saying, "During the paschal solemnities in the month of April now past, with desire have I desired to depart to Christ the Lord, as He had allowed me, if I preferred it. But lest a joyous festival should be turned for you into mourning, I thought it better to put off for a little longer the time of my departure from the world." The beloved monks all the while they were hearing this sad news were greatly addicted, and he endeavoured as well as he could to cheer them with words of consolation. Then, having done this, he turned his face to the east, still seated as he was in his chariot, and blessed the island with its inhabitants; and from that day to the present, as we have stated in the Book above mentioned, the venomous reptiles with the three forked tongues could do no manner of harm to man or beast. After uttering these words of blessing, the saint was carried back to his monastery.</div>
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Then, again, a few days afterwards, while he was celebrating the solemn offices of the Mass as usual on the Lord's day, the face of the venerable man, as his eyes were raised to heaven, suddenly appeared as if suffused with a ruddy glow, for, as it is written, "A glad heart maketh a cheerful countenance." For at that same hour he alone saw an angel of the Lord hovering above within the walls of his oratory; and as the lovely and tranquil aspect of the holy angels infuses joy and exultation into the hearts of the elect, this was the cause of that sudden joy infused into the blessed man. When those who were present on the occasion inquired as to the cause of that joy with which he was evidently inspired, the saint looking upwards gave them this reply, "Wonderful and unspeakable is the subtility of the angelic nature! For lo, an angel of the Lord, who was sent to demand a certain deposit dear to God, hath, after looking down upon us within the church, and blessing us, returned again through the roof of the church, without leaving any trace of his passage out." Thus spoke the saint. But none of the bystanders could understand what kind of a deposit the angel was sent to demand. Our patron, however, gave the name of a holy deposit to his own soul that had been intrusted to him by God; and after an interval of six days from that time, as shall be related further on, he departed to the Lord on the night of the Lord's day. In the end, then, of this same week, that is on the day of the Sabbath, the venerable man, and his pious attendant Diormit, went to bless the barn which was near at hand When the saint had entered in and blessed it, and two heaps of winnowed corn that were in it, he gave expression to his thanks in these words, saying, "I heartily congratulate my beloved monks, that this year also, if I am obliged to depart from you, you will have a sufficient supply for the year." On hearing this, Diormit his attendant began to feel sad, and said, "This year, at this time, father, thou very often vexest us, by so frequently making mention of thy leaving us." But the saint replied to him, "I have a little secret address to make to thee, and if thou wilt promise me faithfully not to reveal it to any one before my death, I shall be able to speak to thee with more freedom about my departure." When his attendant had on bended knees made the promise as the saint desired, the venerable man thus resumed his address: "This day in the Holy Scriptures is called the Sabbath, which means rest. And this day is indeed a Sabbath to me, for it is the last day of my present laborious life, and on it I rest after the fatigues of my labours; and this night at midnight, which commenceth the solemn Lord's Day, I shall, according to the sayings of Scripture, go the way of our fathers. For already my Lord Jesus Christ deigneth to invite me; and to Him, I say, in the middle of this night shall I depart, at His invitation. For so it hath been revealed to me by the Lord himself." The attendant hearing these sad words began to weep bitterly, and the saint endeavoured to console him as well as he could.</div>
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After this the saint left the barn, and in going back to the monastery, rested half way at a place where a cross, which was afterwards erected, and is standing to this day, fixed into a millstone, may be observed on the roadside. While the saint, as I have said, bowed down with old age, sat there to rest a little, behold, there came up to him a white pack-horse, the same that used, as a willing servant, to carry the milk-vessels from the cowshed to the monastery. It came up to the saint and, strange to say, laid its head on his bosom-inspired, I believe, by God to do so, as each animal is gifted with the knowledge of things according to the will of the Creator; and knowing that its master was soon about to leave it, and that it would see him no more-began to utter plaintive cries, and like a human being, to shed copious tears on the saint's bosom, foaming and greatly wailing. The attendant seeing this, began to drive the weeping mourner away, but the saint forbade him, saying: "Let it alone, as it is so fond of me, let it pour out its bitter grief into my bosom. Lo! thou, as thou art a man, and hast a rational soul, canst know nothing of my departure hence, except what I myself have just told you, but to this brute beast devoid of reason, the Creator Himself hath evidently in some way made it known that its master is going to leave it." And saying this, the saint blessed the work-horse, which turned away from him in sadness.</div>
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Then leaving this spot, he ascended the hill that overlooketh the monastery, and stood for some little time on its summit; and as he stood there with both hands uplifted, he blessed his monastery, saying:</div>
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After these words he descended the hill, and having returned to the monastery sat in his hut transcribing the Psalter, and coming to that verse of the 33d Psalm (Eng. Vers. Ps. 34), where it is written, "They that seek the Lord shall want no manner of thing that is good," "Here," said he, "at the end of the page, I must stop; and what follows let Baithene write." The last verse he had written was very applicable to the saint, who was about to depart, and to whom eternal goods shall never be wanting; while the one that followeth is equally applicable to the father who succeeded him, the instructor of his spiritual children: "Come, ye children, and hearken unto me: I will teach you the fear of the Lord;" and indeed he succeeded him, as recommended by him, not only in teaching, but also in writing.</div>
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Having written the aforementioned verse at the end of the page, the saint went to the church to the nocturnal vigils of the Lord's Day; and so soon as this was over, he returned to his chamber, and spent the remainder of the night on his bed, where he had a bare flag for his couch, and for his pillow a stone, which stands to this day as a kind of monument beside his grave. While then he was reclining there, he gave his last instructions to the brethren, in the hearing of his attendant alone, saying: "These, O my children, are the last words I address to youÑthat ye be at peace, and have unfeigned charity among yourselves; and if you thus follow the example of the holy fathers, God, the Comforter of the good, will be your Helper and I, abiding with Him, will intercede for you; and He will not only give you sufficient to supply the wants of this present life, but will also bestow on you the good and eternal rewards which are laid up for those that keep His commandments." Thus far have the last words of our venerable patron, as he was about to leave this weary pilgrimage for his heavenly country, been preserved for recital in our brief narrative. After these words, as the happy hour of his departure gradually approached, the saint became silent. Then as soon as the bell tolled at midnight, he rose hastily, and went to the church; and running more quickly than the rest, he entered it alone, and knelt down in prayer beside the altar. At the same moment his attendant Diormit, who more slowly followed him, saw from a distance that the whole interior of the church was filled with a heavenly light in the direction of the saint. And as he drew near to the door, the same light he had seen, and which was also seen by a few more of the brethren standing at a distance, quickly disappeared. Diormit therefore entering the church, cried out in a mournful voice, "Where art thou, father?" And feeling his way in the darkness, as the brethren had not yet brought in the lights, he found the saint lying before the altar; and raising him up a little, he sat down beside him, and laid his holy head on his bosom. Meanwhile the rest of the monks ran in hastily in a body with their lights, and beholding their dying father, burst into lamentations. And the saint, as we have been told by some who were present, even before his soul departed, opened wide his eyes and looked round him from side to side, with a countenance full of wonderful joy and gladness, no doubt seeing the holy angels coming to meet him. Diormit then raised the holy right hand of the saint, that he might bless his assembled monks. And the venerable father himself moved his hand at the same time, as well as he was ableÑthat as he could not in words, while his soul was departing, he might at least, by the motion of his hand, be seen to bless his brethren. And having given them his holy benediction in this way, he immediately breathed his last. After his soul had left the tabernacle of the body, his face still continued ruddy, and brightened in a wonderful way by his vision of the angels, and that to such a degree that he had the appearance, not so much of one dead, as of one alive and sleeping. Meanwhile the whole church resounded with loud lamentations of grief.</div>
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I must not omit to mention the revelation made to a certain saint of Ireland, at the very time the blessed soul departed. For in that monastery which in the Scotic language is called Clonifinchoil (now Rosnarea, in parish of Knockcommon, Meath), there was a holy man named Lugud, son of Tailchan, one who had grown old in the service of Christ, and was noted for his sanctity and wisdom. Now this man had a vision which at early dawn he told in great affliction to one called Fergnous, who was like himself a servant of Christ. "In the middle of this last night," said he, "Columba, the pillar of many churches, passed to the Lord; and at the moment of his blessed departure, I saw in the spirit the whole Iouan island, where I never was in the body, resplendent with the brightness of angels; and the whole heavens above it, up to the very zenith, were illumined with the brilliant light of the same heavenly messengers, who descended in countless numbers to bear away his holy soul. At the same moment, also, I heard the loud hymns and entrancingly sweet canticles of the angelic host, as his holy soul was borne aloft amidst the ascending choirs of angels." Virgnous, who about this time came over from Scotia (Ireland), and spent the rest of his life in the Hinba island (Eilean-na-Naoimh), very often related to the monks of St. Columba this vision of angels, which, as has been said, he undoubtedly heard from the lips of the old man himself, to whom it had been granted. This same Virgnous, having for many years lived without reproach in obedience amongst the brethren, led the life of an anchorite, as a victorious soldier of Christ, for twelve years more, in the hermitage of Muirbulcmar. This vision above mentioned we have not only found in writing, but have heard related with the utmost freedom by several well-informed old men to whom Virgnous himself had told it.</div>
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Another vision also given at the same hour under a different form was related to meÑAdamnanÑwho was a young man at the time, by one of those who had seen it; and who solemnly assured me of its truth. He was a very old man, a servant of Christ, whose name may be called Ferreol, but in the Scotic tongue Ernene, of the race of Mocufirroide, who, as being himself a holy monk, is buried in the Ridge of Tomma (now Drumhome, county Donegal), amidst the remains of other monks of St. Columba, and awaits the resurrection with the saints; he said: "On that night when St. Columba, by a happy and blessed death, passed from earth to heaven, while I and others with me were engaged in fishing in the valley of the river Fend (the Finn, in Donegal)Ñwhich abounds in fishÑwe saw the whole vault of heaven become suddenly illuminated. Struck by the suddenness of the miracle, we raised our eyes and looked towards the east, when, lo! there appeared something like an immense pillar of fire, which seemed to us, as it ascended upwards at that midnight, to illuminate the whole earth like the summer sun at noon; and after that column penetrated the heavens darkness followed, as if the sun had just set. And not only did we, who were together in the same place, observe with intense surprise the brightness of this remarkable luminous pillar, but many other fishermen also, who were engaged in fishing here and there in different deep pools along the same river, were greatly terrified, as they afterwards related to us, by an appearance of the same kind." These three miraculous visions, then, which were seen at the very hour of our venerable patron's departure, show clearly that the Lord hath conferred on him eternal honours. But let us now return to our narrative.</div>
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After his holy soul had departed, and the matin hymns were finished, his sacred body was carried by the brethren, chanting psalms, from the church back to his chamber, from which a little before he had come alive; and his obsequies were celebrated with all due honour and reverence for three days and as many nights. And when these sweet praises of God were ended, the venerable body of our holy and blessed patron was wrapped in a clean shroud of fine linen, and, being placed in the coffin prepared for it, was buried with all due veneration, to rise again with lustrous and eternal brightness.</div>
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And now, near the close of this book, we shall relate what hath been told us by persons cognisant of the facts, regarding the above-mentioned three days during which his obsequies were celebrated in due ecclesiastical form. It happened on one occasion that a certain brother speaking with great simplicity in the presence of the holy and venerable man, said to him, "After thy death all the people of these provinces will row across to the Iouan island (Hy, now Iona), to celebrate thine obsequies, and will entirely fill it." Hearing this said the saint immediately replied: "No, my child, the event will not turn out as thou sayest; for a promiscuous throng of people shall not by any means be able to come to my obsequies: none but the monks of my monastery will perform my funeral rites, and grace the last offices bestowed upon me." And the fulfillment of this prophecy was brought about immediately after his death by God's almighty power; for there arose a storm of wind without rain, which blew so violently during those three days and nights of his obsequies, that it entirely prevented every one from crossing the Sound in his little boat. And immediately after the interment of the blessed man, the storm was quelled at once, the wind ceased, and the, whole sea became calm.</div>
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Let the reader therefore think in what and how great honour our illustrious patron was held by God, seeing that, while he was yet in this mortal flesh, God was pleased at his prayer to quell the storms and to calm the seas; and again, when he found it necessary, as on the occasion just mentioned, the gales of wind arose as he wished, and the sea was lashed into fury; and this storm, as hath been said, was immediately, so soon as his funeral rites were performed, changed into a great calm. Such, then, was the end of our illustrious patron's life, and such is an earnest of all his merits.</div>
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And now, according to the sentence of the Holy Scriptures, sharing in eternal triumphs, added to the patriarchs, associated with the prophets and apostles, numbered amongst the thousands of white-robed saints, who have washed their robes in the blood of the Lamb, he followeth the Lamb whithersoever He goeth; a virgin immaculate, free from all stain, through the grace of our Lord Jesus Christ: to whom, with the Father, be honour, and power, and praise, and glory, and eternal dominion, in the unity of the Holy Ghost for ever and ever.</div>
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After reading these three books, let the diligent reader observe of what and how great merit, of what and how high honour in the sight of God our holy and venerable abbot must have been deemed worthy, how great and many were the bright visits of the angels made to him, how full of the prophetic spirit, how great his power of miracles wrought in God, how often and to what great extent, while yet he was abiding in this mortal flesh, he was surrounded by a halo of heavenly light; and how, even after the departure of his most kindly soul from the tabernacle of the body, until the present day the place where his sacred bones repose, as has been clearly shown to certain chosen persons, doth not cease to be frequently visited by the holy angels, and illumined by the same heavenly brightness. And this unusual favour hath been conferred by God on this same man of blessed memory; that though he lived in this small and remote island of the British sea, his name hath not only become illustrious throughout the whole of our own Scotia (Ireland), and Britain, the largest island of the whole world, but hath reached even unto triangular Spain, and into Gaul, and to Italy, which lieth beyond the Penine Alps; and also to the city of Rome itself, the head of all cities. This great and honourable celebrity, amongst other marks of divine favour, is known to have been conferred on this same saint by God, Who loveth those that love Him, and raiseth them to immense honour by glorifying more and more those that magnify and truly praise Him, Who is blessed for evermore. Amen.</div>
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I beseech those who wish to transcribe these books, yea, rather I adjure them by Christ, the Judge of the world, after they have diligently transcribed, carefully to compare and correct their copies with that from which they have copied them, and also to subjoin here this adjuration:</div>
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Whoever readeth these books on the virtues of St. Columba, let him pray to the Lord for me, Dorbbene, that after death I may possess eternal life.</div>
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<span class="H_body_text" style="font-family: Trebuchet, Tahoma, Arial, Helvetica, sans-serif; line-height: 16px;"><i>Life of Saint Columba, Founder of Hy</i>. Written by Adamnan, Ninth Abbot of that Monastery, ed. William Reeves, ( Edinburgh: Edmonston and Douglas, 1874)</span></blockquote>
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Anglo-Saxon & Celtic Orthodoxy is about the Orthodoxy of The British Isles, Low Countries and parts of France, Scandinavia in the first millennium.http://www.blogger.com/profile/09923720977596995392noreply@blogger.com0tag:blogger.com,1999:blog-4867017149305555534.post-51370457375962422522012-11-12T09:56:00.002+02:002012-11-12T09:56:17.641+02:00 Saint Aidan<div dir="ltr" style="text-align: left;" trbidi="on">
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During the seventh century Northumbria, comprising the kingdoms of Bernicia and Deira, was a battleground in which the fate of rival kings determined whether the Celtic or the Roman Church shouldbe the prevailing missionary influence. In 616, when King Ethelfrith of Northumbria was defeated in battle and slain, his son Oswald took refuge in Scotland and was converted to Christianity at Iona. Edwin, the new king, also became a Christian, but under the influence of Saint Paulinus, bishop of York, whose allegiance was to Rome. After Edwin's death in 633, Paulinus abandoned his work in northern England. Oswald returned from exile and eventually became king, whereupon he sent to Iona for a bishop who would preach the gospel in Northumbria.</div>
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The first Celtic bishop, Corman, soon returned to Iona, where he declared that the Angles of Northumbria were too stubborn and intractable. The historian Bede writes that, at a meeting to discuss the problem, an Irish monk called Aidan suggested that Corman had been unreasonably harsh with his unlearned listeners, and "did not first, as the Apostle has told us, offer them the milk of less solid doctrine". It was immediately resolved to send Aidan to Northumbria as bishop.</div>
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Little is known of the saint's early life, save that he may have studied under Saint Senan on Scattery Island, Co. Clare. He arrived in Northumbria <i>c.</i> 635, and with Oswald's consent made his headquarters on the offshore island of Lindisfarne, close to Oswald's castle at Bamburgh. It was a fruitful partnership, with Oswald having on occasion to interpret the words of Aidan, who lacked fluency in the English language.</div>
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When Oswald was killed in battle in 642, Aidan worked equally well with Oswin, king of Deira. Aidan preached widely throughout Northumbria, travelling on foot, so that he could readily talk to everyone he met. When Oswin gave him a horse for use in difficult terrain, Aidan <img align="LEFT" alt="Saint Aidan" height="96" src="http://www.irelandseye.com/newmedia/history/people/saints/aidan2.gif" width="141" />quixotically gave it to a beggar soliciting alms. Oswin was angry until, as Bede recounts, Aidan asked if the son of a mare was more precious to the king than a son of God. Oswin sought Aidan's pardon, and promised never again to question or regret any of his wealth being given away to children of God. Both Oswald and Oswin are venerated in England as saints and martyrs.</div>
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Scores of Scottish and Irish monks assisted Aidan in his missionary work, building churches and spreading Celtic Christian influence to a degree that Lindisfarne became the virtual capital of Christian England. The saint also recruited classes of Anglo-Saxon youths to be educated at Lindisfarne. Among them was Saint Eata, abbot of Melrose and later of Lindisfarne. In time, Eata's pupil, Saint Cuthbert, also became bishop of Lindisfarne.</div>
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Aidan lived a frugal life, and encouraged the laity to fast and study the scriptures. He himself fasted on Wednesdays and Fridays, and seldom ate at the royal table. When a feast was set before him he would give the food away to the hungry. The presents he received were given to the poor or used to buy the freedom of slaves, some of whom entered the priesthood. During Lent Aidan would retire to the small island of Farne for prayer and penance. While there in 651, he saw smoke rising from Bamburgh, which was then under attack by the pagan King Penda of Mercia. He prayed for the wind to change, and many of the besiegers were destroyed by fire.</div>
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When Oswin was killed in 651 by his treacherous cousin Oswy, king of Bernicia, Aidan was grief-stricken. The saint outlived Oswin by a mere twelve days, dying in a shelter he had erected against the wall of his church in Bamburgh.</div>
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From the Appletree Press title: <a href="http://www.appletree.ie/cat/books/4561.htm" style="color: #003321; text-decoration: initial;"><i>A Little Book of Celtic Saints</i></a>.</div>
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Anglo-Saxon & Celtic Orthodoxy is about the Orthodoxy of The British Isles, Low Countries and parts of France, Scandinavia in the first millennium.http://www.blogger.com/profile/09923720977596995392noreply@blogger.com0tag:blogger.com,1999:blog-4867017149305555534.post-80915180710838486212012-11-12T09:46:00.001+02:002012-11-12T09:46:47.179+02:00Among the Cloud of Irish Witnesses October--December<div dir="ltr" style="text-align: left;" trbidi="on">
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<a href="http://www.blogger.com/blogger.g?blogID=4867017149305555534" name="canice"></a><br />
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<a href="http://www.blogger.com/blogger.g?blogID=4867017149305555534" name="canice">
October 11<br />Canice, bishop. Ossory diocese. 6th century</a></h3>
<a href="http://www.blogger.com/blogger.g?blogID=4867017149305555534" name="canice">
Canice (Kenneth) was a friend and companion of St Columba. Adomnαn mentions him in his Life of Columcille. The son of a bard from county Derry, he later founded many monasteries in Ireland. Wales and Scotland cherish their link with him also. His foundation at Aghaboe in Leix became the principal monastery in Ossory diocese. A lonely figure, he copied the scriptures and became known as the preacher who loved the countryside and animal life.Pray on his day for the earth's conservation and for all those who care with compassion for animals increase our thanksgiving for the dedicated life of St Canice. <em>S.</em><br />
<blockquote>
Lord, how various are your works,<br />
in wisdom you have made them all<br />
and the earth is full of your creatures:<br />
Grant that, as we praise you for the life and preaching of Canice<br />
among the hills and rivers of Kilkenny,<br />
so we may after his example learn to regard the heritage<br />
we have in this beautiful land as a trust<br />
to preserve and hand on for those who come after us,<br />
for your glory endures for ever;<br />
through Jesus Christ our Lord.</blockquote>
<h3>
October 12<br />Móibhí. Teacher. 545.</h3>
Móibhí's name has a special association with Glasnevin, Dublin. Here he founded a monastery. Among his pupils was the great St Columba. Today the College of St Móibhí (Coláiste Móibhí) prepares candidate-teachers for entrance to the Church of Ireland College of Education.On his day, prayer is offered for all those engaged in teaching both in primary and secondary schools.<br />Intercession is made for all whose vocation for teaching is developing.<br />We pray for those in university and college life who have the responsibility of teaching those in training for the teaching profession. <em>S.</em><br />
<blockquote>
Almighty God,<br />
your apostle commanded Timothy to choose and instruct those<br />
who would in turn be able to teach others.<br />
We thank you for the life and example of your servant Móibhí, teacher of Columba, and pray that those called to be teachers of the faith today may be enabled to inspire those who will also teach those who come after them; through Jesus Christ our Lord.</blockquote>
</a><a href="http://www.blogger.com/blogger.g?blogID=4867017149305555534" name="gall"><h3>
October 16<br />Gall, missionary Down diocese. 630</h3>
St Gall came from Leinster to Bangor in county Down to be trained in the monastery there by Comgall. He set off for Europe as a missionary with St Columbanus and others in 589. Although he did not found the St Gall monastery in Switzerland which bears his name and is a famous reminder of his Christian evangelising, his gentle life of holiness made a deep impression both in France and Switzerland.We pray for the missionary tradition of the Church; for all those who in their lives and by their deaths have glorified God in many continents, including Europe.<br />We pray too for the European Economic Community and Ireland's part in its life and work.<br />We remember scholars, librarians, researchers who study and conserve ancient scriptural manuscripts and the records of the Christian church.<br />We pray for the library of the Representative Church body, its archivist and assistant and all who read and study there. <em>S.</em><br />
<blockquote>
Almighty and everlasting God,<br />
with whom your weak ones go forth as the mighty:<br />
We thank you for your servant Saint Gall<br />
who went boldly in your Name as missionary<br />
to barbarian invaders of Europe in his day<br />
and commended the gospel through his gentle life of holiness;<br />
may your church ever respond<br />
to the commission to spread the gospel<br />
and draw inspiration from the saints of old;<br />
through Jesus Christ our Lord.</blockquote>
</a><a href="http://www.blogger.com/blogger.g?blogID=4867017149305555534" name="otteran"><h3>
October 27<br />Otteran, abbot. Waterford diocese. 563</h3>
Otteran, an abbot from Meath, was one of the companions who sailed with Columba from Lough Foyle. He died soon after the landing on Iona. His burying-place, the Realig Odhrain, later became also the burying-place for kings of Dalriada, Scotland and Norway. Scandinavian links with Iona explain the special place Otteran has as Patron of the see of Waterford which was founded by the Danes.We pray for all who travel, especially for emergency services which serve travellers and lighthouse keepers, the Life Boat service and helicopter rescue crews.<br />We pray for Waterford, for the witness of the Cathedral of the Blessed Trinity (the "Christ Church" of the Danes) founded in the 10th century by Reginald the Viking.<br />We give thanks for all who went from the port of Waterford to found new homes in America, Australia and New Zealand.<br />
<blockquote>
God of the whole world:<br />
your servant Otteran died far from home<br />
and his place of burial became that of kings as well,<br />
help us to know that wherever you take us<br />
it is there that we are to help others;<br />
through Jesus Christ our Lord.</blockquote>
</a><a href="http://www.blogger.com/blogger.g?blogID=4867017149305555534" name="malachy"><h3>
November 3<br />Malachy, bishop. Armagh and Down dioceses. 1148</h3>
To Malachy is due the restoration, re-organisation and re-unification of the Church in Ireland after the ravages of the Norsemen. In his time the dioceses of Ireland were first organized as we know them. Under his leadership the arrival of the Anglo-Normans was less of a disaster than it might have been. He co-operated with John de Courcy in the assimilation of the Norman influence in Ulster, including the re-formation of the Abbey of Down under the Benedictine order. He also undertook the rebuilding of the Cathedral of Armagh and gained the recognition of Armagh as the Primatial See.We pray for all the dioceses of the Church of Ireland, and all who maintain the organization of the Church in them.<br />We pray for the Archbishop of Armagh, with his leadership responsibilities as Primate of all Ireland.<br />We pray for the continuing witness of the cathedrals of Armagh and Down.<br />
<blockquote>
God,<br />
you called Malachy to be a re-builder<br />
and restorer of the Irish Church:<br />
Look upon your Church in this land today,<br />
correct what is amiss and supply what is lacking;<br />
that we may more and more bring forth fruit to your glory;<br />
through Jesus Christ our Lord.</blockquote>
</a><a href="http://www.blogger.com/blogger.g?blogID=4867017149305555534" name="laurence"><h3>
November 14<br />Laurence O'Toole. Dublin and Glendalough dioceses. 1180</h3>
He was made abbot of the monastery in Glendalough at the age of 25. Then in 1162 he was chosen by the clergy and laity of Dublin to be their first archbishop. In the days of Strongbow with whom St Laurence worked to restore Christ Church cathedral in stone, there were many political problems and clashing interests. St Laurence has been described as "self-effacing and self-denying" as he prayed and worked for the settling of differences at Eu in Normandy.We pray for the united diocese of Dublin and Glendalough, for the archbishop, clergy and people.<br />We pray for the worship and witness of the cathedral of the Holy Trinity "Christ Church", on the hill of Dublin's city.<br />We pray for those who work for peace and reconciliation where there is strife and conflict. <em>S.</em><br />
<blockquote>
Almighty God,<br />
in Christ Jesus you were reconciling the world to yourself<br />
and entrusted to your Church the ministry of reconciliation:<br />
As we recall the self-effacing<br />
and self-denying ministry of Laurence O'Toole<br />
among the clashing interests of Church and State<br />
in Dublin in his day,<br />
we pray that in our time your church and all its members<br />
may be committed to the same ministry of reconciliation<br />
of men and women to you and to one another;<br />
through Jesus Christ our Lord.</blockquote>
</a><a href="http://www.blogger.com/blogger.g?blogID=4867017149305555534" name="columbanus"><h3>
November 23<br />Columbanus, abbot. Down diocese. 615</h3>
From Leinster, Columbanus went to Bangor where he spent many years in monastic life there with St Comgall. Then, about the year 590, he set out with 12 companions for France (Gaul). He is counted as the most important of the Irish Missionaries who went out "into voluntary exile" to evangelise the European continent. Travelling through France, Germany and Switzerland, he finally settled at Bobbio in north Italy. His rule was a strict one and was largely superseded by the rule of St Benedict later in. Bobbio's monastery, which he founded is famous for its library and insular (Irish style) biblical manuscripts.Pray for the missionary work of the Church, for leaders and pioneers, for teachers and administrators.<br />Let us pray for all who are training for the sacred ministry of the church, their witness and their life of discipline. <em>S.</em><br />
<blockquote>
Father God,<br />
we give thanks that from Bangor you sent out<br />
a great band of missionary pilgrims with Columbanus<br />
to bring back the light of the gospel<br />
where it had been extinguished in Europe:<br />
Grant that the church following his example may always accept<br />
the yoke and discipline of Christ<br />
and in faith be obedient to his call;<br />
through Jesus Christ our Lord.</blockquote>
</a><a href="http://www.blogger.com/blogger.g?blogID=4867017149305555534" name="colman2"><h3>
November 24<br />Colman. Cloyne diocese. 601.</h3>
There are some hundreds of saints called Colman. The Colman who built the first church at Cloyne in Co. Cork was ordained late in life at the age of 50. He was influenced by Brendan the Navigator as he searched for his vocation. Brendan called him a column or a pillar (columna) of the church and also a dove (columba).We pray for the diocese of Cloyne, its bishop, clergy and people.<br />We give thanks for those who have served its cathedral and all its parishes, remembering among them the life of philosophical learning and virtuous living spent in the diocese for some twenty years as bishop by George Berkeley from 1734-1753. <em>S.</em><br />
<blockquote>
Almighty God,<br />
you called your bishop Colman<br />
to be a builder of churches in Cloyne,<br />
giving him such grace that he was known<br />
as a pillar of the Church and a man of peace:<br />
Grant to all who, after his example search for their true vocation,<br />
constancy in their seeking<br />
and ready obedience when they discover it;<br />
through Jesus Christ our Lord.</blockquote>
</a><a href="http://www.blogger.com/blogger.g?blogID=4867017149305555534" name="flannan"><h3>
December 18<br />Flannan. Killaloe diocese. 640.</h3>
St Flannan's Day is also celebrated in Scotland. He is one of the many travelling Irish saints, who embarked on long journeys, often by water as well as overland, partly as missionaries but also as pilgrims, making a spiritual "peregrination" to witness on the way for Christ. Flannan succeeded Mo-Lua who founded Killaloe cathedral on the Shannon. St Flannan's oratory beside the cathedral is an impressive example of early Irish architecture. Its large size and sound stone construction have been widely admired.We pray for the diocese of Killaloe, its bishop, clergy and people.<br />We pray for travellers, for pilgrims, and all those who witness for Christ at home and abroad. <em>S.</em><br />
<blockquote>
Almighty God,<br />
in whose service Flannan travelled by land and water<br />
as a missionary pilgrim to witness to Christ on the way:<br />
Help us in our pilgrimage to be ever constant to Christ<br />
and in your mercy receive us at last into eternal rest;<br />
through Jesus Christ our Lord.</blockquote>
</a></div>
Anglo-Saxon & Celtic Orthodoxy is about the Orthodoxy of The British Isles, Low Countries and parts of France, Scandinavia in the first millennium.http://www.blogger.com/profile/09923720977596995392noreply@blogger.com0tag:blogger.com,1999:blog-4867017149305555534.post-15305252039034321712012-11-12T09:44:00.001+02:002012-11-12T09:44:38.491+02:00Among the Cloud of Irish Witnesses July--September<div dir="ltr" style="text-align: left;" trbidi="on">
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<a href="" name="moninne"><h3>
July 6<br />Moninne of Killeavy, Armagh diocese. 518</h3>
Moninne, sometimes called Darerca or Bline, founded a small monastery for women (eight virgins and one widow, according to one tradition). She continued in Killeavy, not far from Newry, the spirit of the teaching and pastoral concern of Patrick and Brigid.We give thanks for the many women who have served the church either as individuals or as members of a community or fellowship over the years.<br />We pray for those women in the Church's ministry and for those preparing for ordination.<br />We give thanks for women who have gone out from Ireland to serve the Church overseas.<br />We give thanks for the clubs and societies, for the Mothers' Union, the Girls' Friendly Society, and the other uniformed organizations for girls.<br />We remember the work of the Christian Renewal Centre, Rostrevor, praying for the promotion of peace and spiritual co-operation. <em>S.</em><br />
<blockquote>
Lord,<br />during his ministry on earth<br />your Son accepted the devotion and service of many woman.<br />We thank you for the devoted life of<br />Moninne of Slieve Gullion in Armagh<br />and the many other woman whom you used<br />in the building of the Church in this land.<br />Bless all women in the Ministry of your Church today,<br />that it may be renewed and strengthened, to your honour and glory;<br />through Jesus Christ our Lord.</blockquote>
</a><a href="" name="kilian"><h3>
July 8<br />Kilian, bishop and martyr. Kilmore diocese. 689</h3>
Kilian from Cavan was a missionary to Franconia and rebuilt the Church in Baden and Bavaria. Many pre-Reformation cathedrals in Germany and Austria were dedicated in honour of Kilian, pre-eminent among them being that at Wόrzburg, where with two companions he was murdered in 689.We pray for links with the Church in Germany.<br />We pray for the development of the European Union.<br />
<blockquote>
God, you called missionaries from Ireland with Saint Killian<br />to take the message of the gospel to Franconia and Bavaria;<br />Grant that the church may draw strength from their examples,<br />and never lack zeal<br />to proclaim your love when the going is difficult:<br />through Jesus Christ our Lord.</blockquote>
</a><a href="" name="declan"><h3>
July 24<br />Declan, bishop. Lismore diocese. 5th century.</h3>
Declan, of Ardmore in West Waterford, was a prince of the tribe of Decies among whom there were Christians prior to the coming of Patrick. It is believed that when Patrick was escaping from slavery he received Christian hospitality among the Decies. The round tower (95 feet in height) at Ardmore is probably the best surviving example of its kind.We give thanks for the earliest Christian witness in Ireland.<br />We pray for all who exercise Christian hospitality.<br />
<blockquote>
Light of all who sit in darkness:<br />as we remember with thanksgiving Declan,<br />and those who spread your light<br />when this land was in the grip of paganism,<br />strengthen all who bear witness<br />to those who do not know Jesus Christ.<br />Grant this for his Name's sake.</blockquote>
</a><a href="" name="felim"><h3>
August 9<br />Felim. Kilmore diocese. circa 560</h3>
Felim (spelt Fedilmith in Adomnαn's life of Columba) was the father of Columba (Colmcille), according to tradition. The abbey on Trinity Island in Lough Oughter, not far from the diocesan cathedral, recalls the early days of Christianity in Cavan and the neighbourhood. A later Norman doorway from the island is now incorporated in the present cathedral. William Bedell, the much honoured 17th century bishop of Kilmore, is remembered for his saintly life and his work of translating the scriptures into the Irish language.We pray for the diocese of Kilmore, the bishop, clergy and people of the parishes in the towns and farming areas.<br />We give thanks for all who have responsibility of translating and teaching the scriptures.<br />We remember the life and worship of the Irish Guild of the Church. <em>S.</em><br />
<blockquote>
Gracious Father,<br />you call men and women from all stations in life to your service:<br />Give to all parents,<br />after the example of Prince Felim, father of Columba,<br />wisdom in the upbringing of their children<br />to the praise and glory of your holy Name,<br />through Jesus Christ our Lord.</blockquote>
</a><a href="" name="crumnathy"><h3>
August 9<br />Crumnathy or Nathi c.610 Achonry Diocese</h3>
The monastery of at Achonry in Co. Sligo was founded by Finian of Clonard at some date in the sixth century and was established under Saint Nathi as a centre of prayer and study.We pray for all places where study and prayer go hand in hand, for Summer Schools and Retreat Centres.<br />We pray for Saint Deniol's Library in North Wales and Saint George's College in Jerusalem which seek to serve the Anglican Communion in this way<br />
<blockquote>
God of all ages:<br />we pray that, encouraged by the example of Saint Crumnathy,<br />we may devote time and prayer to study the Holy Scriptures,<br />which may make us wise unto salvation;<br />through Jesus Christ our Lord.</blockquote>
</a><a href="" name="muredach"><h3>
August 12<br />Muredach, or Murtagh c. 480 Kilalla Diocese</h3>
Muredach was an "old man", perhaps a presbyter or priest, in Saint Patrick's household. At the conclusion of his mission to the West Patrick left his companion to be bishop in W. Sligo and Mayo. One tradition says that at the end of his life he went to live as a hermit on the island of Innishmurray.We pray for companionship, for those who are lonely, and we give thanks for those who go to unfamiliar places in the service of Christ's mission.<br />We pray also for the faithfulmembers of the church in Co. Mayo and the north west of Co. Sligo especially as they welcome visitors at holiday time.<br />
<blockquote>
Powerful God,<br />whose power holds us and leads us in the service of Christ<br />and whose ear hearkens to our needs:<br />like Muredach of Patrick's household, may we find Christ<br />in the hearts of all that love us<br />and in the mouth of friend and stranger.<br />We ask this in Jesus' Name.</blockquote>
</a><a href="" name="jeremy"><h3>
August 13<br />Jeremy Taylor, Bishop of Down and Connor and Dromore. Writer. 1667</h3>
Jeremy Taylor, the distinguished Anglican theologian, who wrote devotional and theological books in the difficult days of the Commonwealth in England, came to Ireland in 1658 and is gratefully remembered in Lisburn and Ballinderry. In 1660 he became Bishop of Down and Connor. Although the times were controversial, he maintained, as was said at the time much "largeness and freedom of spirit". His books Holy Living and Holy Dying are still in print. A study of his teaching on the Holy Communion by H.R.McAdoo (Archbishop of Dublin 1977-1985) has drawn attention to the importance of Taylor's teaching in the book, The Real Presence (1654).We give thanks for the courage of bishop Jeremy Taylor, who was "valiant for truth."<br />We ask for God's blessing on inter-church dialogue continuing throughout the world in the search for Christian truth.<br />We remember in prayer the diocese of Dromore and the work of its cathedral where Jeremy Taylor was buried. <em>S.</em><br />
<blockquote>
Almighty God,<br />your servant Jeremy Taylor found in this land<br />a grove of peace in time of conflict<br />and was called to be a bishop<br />to bring order at a time of reconstruction:<br />Grant that we who give thanks for his holy life and legacy<br />may be strengthened by your Spirit<br />in Holy Living and for Holy dying;<br />through Jesus Christ our Lord.</blockquote>
</a><a href="" name="fachtna"><h3>
August 14<br />Fachtna (or Fachanan) bishop. Ross diocese. 6th century.</h3>
Fachtna was described as being "a wise and upright man" and one with a great gift for preaching. He was the founder of the community of Rosscarbery in West Cork.We pray for all who are to the ministry of preaching that they may be gifted by the Holy Spirit.<br />
<blockquote>
God,<br />from of old you have given wisdom<br />to your prophets and preachers:<br />grant to all, who like Fachtna<br />are sent as heralds of the kingdom, wise words<br />and strength of character<br />that the world may believe you sent your Son to be Saviour of all:<br />even Jesus Christ our Lord.</blockquote>
</a><a href="" name="charles"><h3>
August 16<br />Charles Inglis, bishop. 18th century.</h3>
Charles Inglis was the son of a rector of Glencolumbkille in County Donegal (diocese of Raphoe). After ordination, he served in New York at the down-town Trinity Church, and later had the distinction of being consecrated at Lambeth Palace as the first bishop of Nova Scotia and first bishop in the British Empire overseas (1787). He is remembered regularly in the Church at Glencolumbkille each August.We give thanks for the pioneering work of Bishop Inglis, and also for many others who have gone out from the Church of Ireland to serve the Anglican Church of Canada.<br />We pray for the Church in French Canada, the Maritimes and the province of Canada, including especially Nova Scotia.<br />We remember the Irish in Canada belonging to all the churches. <em>S.</em><br />
<blockquote>
Almighty God,<br />as we remember with thanksgiving Charles Inglis,<br />first bishop of the Anglican Church in Canada,<br />we thank you for the sons and daughters<br />of the rectories of the Church of Ireland<br />called to the ministry of your Church.<br />We pray that in whatever parts of the world<br />your ministers serve<br />they may lay firm foundations for faith, worship<br />and nurture in the things which belong to the Spirit;<br />through Jesus Christ our Lord.</blockquote>
</a><a href="" name="oengus"><h3>
September 3<br />Oengus Mac Nisse of Dalriada. Connor diocese. 514</h3>
Oengus Mac Nisse (or Macanisius) the first bishop of Connor is thought to have been at Kells as a hermit earlier in his life. The story told of him may reveal his sense of dedication; instead of carrying his Gospel book in his satchel as was customary, he bore it on his shoulders "hunched up or on all fours!"We pray for the diocese of Connor, and the parishes of County Antrim.<br />We ask for God's blessing on the schools and all places of education in the area.<br />We ask for God's continued blessing on the work of peace-making and reconciliation in the Corrymeela Fellowship. <em>S.</em><br />
<blockquote>
God,<br />for whom Oengus Mac Nissa gladly bore<br />the burden of leadership as bishop<br />among the hills of Antrim:<br />Keep those whom you call as leaders in Church and State<br />always mindful of their duty to Jesus Christ,<br />whose servants they are,<br />and to whom be glory in the Church to all generations, for ever and for ever.</blockquote>
</a><a href="" name="ciaran"><h3>
September 9<br />Ciaran of Clonmacnois. circa 545</h3>
Clonmacnoise on the east bank of the river Shannon, where the ancient chariot-road through the centre of Ireland crossed the river, was an outstanding centre of prayer and study and monastic life. Many missionaries went out from here to the European Continent, including Virgilius (Fergal), Archbishop of Salzburg, and Alcuin's teacher, Colgu. Among the books written here were the Annals of Clonmacnoise, the Book of the Dun Cow, and the Annals of Tigernach (Tierney). Ciaran from Connaught was the founder. The stones, the cross of the Scriptures and the stone churches encircling "the great stone church", a thousand years old, make an impressive sight.We give thanks for our Christian heritage of learning, missionary zeal, sculpture and the arts.<br />We ask for God's blessing on the annual open-air service of witness attended by many hundreds each July beside the river Shannon.<br />We pray for those who share in the worship of the Church of Ireland's Temple Conor, one of the ancient churches on this historic spot, remembering the Dean of Clonmacnoise, the bishop, and the parishes of the diocese of Meath. <em>S.</em><br />
<blockquote>
High King of Heaven,<br />we give thanks for the ministry of Ciaran<br />and for the centre of learning and mission<br />he established at Clonmacnois:<br />Keep before your church such a vision of yourself<br />and a sense of your abiding presence<br />that we may worship you in spirit and in truth here on earth<br />and through Christ receive heaven's joy at the last;<br />through Jesus Christ our Lord.</blockquote>
</a><a href="" name="finnian"><h3>
September 10<br />Finnian of Moville in the Ards. Down diocese. 579.</h3>
Finnian was educated at the abbey of Nendrum on Mahee island on Strangford Lough. After spending twenty years in Scotland as student and missionary he came to Movilla (5 miles from Bangor) to found his monastery. There is a tradition that the Psalter, called the Cathach ("the battle-book"), now in the Royal Irish Academy, was one of Finnian's books. Some scholars say that Finnian introduced to Ireland its first copy of Jerome's Vulgate version of the scriptures. Several Finnians are associated with the famous story of Columba's secret copying of the manuscript without permission; the king's judgment against Columba was supposed to have led to his exile in Iona.We give thanks and pray for the missionary societies (C.M.S., U.S.P.G., the Dublin University Missions in India and China and Far East).<br />We pray also for religious education in all schools, especially all education that develops mutual understanding between the different Christian tradition in this island.<br />We remember the pioneering work of Lagan College and other schools with similar policies. <em>S.</em><br />
<blockquote>
Heavenly Father,<br />your Son Jesus Christ prayed and taught the people<br />in the hills above the Sea of Galilee;<br />and you led Finnian to establish<br />on the hill above Strangford Lough<br />a place of prayer and learning:<br />Help us to draw closer to you in prayer<br />and by study of your word,<br />and thereby equip us for the service of the world;<br />through Jesus Christ our Lord.</blockquote>
</a><a href="" name="eunan"><h3>
September 23<br />Eunan, Abbot. Raphoe diocese. 7th century</h3>
Eunan (or Adomnán) was born near Raphoe, in County Donegal, in 627. His Life of Columba gives us a vivid and warmly human account of the famous saint of Iona and the community life there. Adomnαn also wrote about the Holy Land, hearing from Arculf, a visitor to Iona, about the sacred sites of the Gospel. Through his visits to Northumbria, Adomnαn accepted the Roman way of dating Easter and abandoned the Celtic style of tonsure. He died in 704.We give thanks and praise to God for the life and example of Eunan; for his constant efforts to promote "concord and peace"; for his rejection of violence.<br />We praise God also that through the writings of Eunan, the missionary and evangelistic work of St Columba became widely known.<br />We pray for the churches in Scotland.<br />We pray for the diocese of Derry and Raphoe, for the bishop, clergy and people in counties of Donegal, Tyrone, and Derry. <em>S.</em><br />
<blockquote>
Lord God, your servant Eunan<br />recorded the grace you gave to his mentor, Columba.<br />We thank you for all who have handed on<br />the teaching of faithful men and women<br />to encourage us in following the example<br />of all that has been true and good in their lives;<br />through Jesus Christ our Lord.</blockquote>
</a><a href="" name="fin"><h3>
September 25<br />Fin Barre. Cork diocese. 623</h3>
From his hermitage at Gougane Barra in west Cork, he travelled down the river Lee to found his school and monastery among the "marshes" of what is now Cork city. In his lifetime he was honoured as a teacher and described as "this loving man, Barre of Cork".We pray for the witness and worship of St Fin Barre's Cathedral, its dean and chapter, its choir and congregation.<br />We pray for the bishop of Cork and all the parishes of the diocese. <em>S.</em><br />
<blockquote>
We give you thanks, Father God,<br />for the example of that loving man, Fin Barre of Cork,<br />and pray that as he served you as a teacher of the faith<br />so we may always follow his example<br />in faith, in hope and in love;<br />through Jesus Christ our Lord.</blockquote>
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Anglo-Saxon & Celtic Orthodoxy is about the Orthodoxy of The British Isles, Low Countries and parts of France, Scandinavia in the first millennium.http://www.blogger.com/profile/09923720977596995392noreply@blogger.com0