The Life of Saint Columba by Saint Cuimine the Fair Part 1

Some modern scholars have questioned the existence of a separate Life of Saint Columba by Saint Cuimine the Fair, suggesting rather that it is no more than a later abridgment of the more famous Saint Adamanan's Life. Canon O'Hanlon's entry for Saint Cuimine in his Lives of the Irish Saints includes a long discussion about the various Lives of Saint Columba published by Colgan and the Bollandists, and their authorship. Whatever the case, below is the text of the Life attributed to Saint Cuimine the Fair and published in W. M. Metcalfe's Lives of the Scottish Saints (Paisley, 1895):

LIFE OF COLUMBA.

CHAPTER I.

The Nativity of Columba. An Angel appears to his Mother bearing a Mantle Adorned with Flowers.

THE nativity of Columba, sprung from a nations of saints for the salvation of many, is known to have had its beginning on this wise! One night between his conception and his birth, an angel of the Lord appeared to his mother in dreams, and standing beside her gave her a mantle of marvellous beauty, on which, sooth to say, the lovely colours of every flower seems to be depicted. After a little, however, he demanded it back, took it from her hands, and raising it, spread it out, and sent it away through the empty air. But she, terrified at the mantle being taken from her, then addressed the man of venerable mien: "Why takest thou away from me the delightful mantle so soon!" He immediately replied: "Because this cloak is of such exceeding honour that it can no longer be kept with thee." At these words, the woman saw the aforesaid mantle recede further and further from her in its flight, and as it grew in size she beheld it exceed in breadth the plains, and surpass in extent the mountains and wooded valleys. At the same time she heard the following words: "O woman, be not grieved, for to the man to whom thou art bound in the bonds of wedlock, thou art about to bear a son of like beauty, who will be numbered among the prophets of the Lord as one of them! he is predestinated by God to be the leader of innumerable souls to the heavenly land." On hearing this the woman awoke.

CHAPTER II.

A Globe of Fire appears over the Face of Columba.

AFTER the birth of the child, a priest, a man of blameless life, to whose care the blessed youth had been confided, on returning home from church, after Mass, found his whole house lit up with a bright light, and saw a globe of fire resting over the face of the sleeping child. As soon as he beheld it he shook with fear, and lay prostrate on the ground in amazement, perceiving that the grace of the Holy Spirit was poured out upon the child from above.

CHAPTER III.

An Angel His Companion.

ON a certain occasion the Saint, while a young man, went to visit the holy Bishop Finnian, his master, who was then an old man. S. Finnian, when he saw him approaching, beheld likewise an angel of the Lord acting as his companion on the journey, and made known the fact to certain brethren who were standing by, saying: "Behold, see now S. Columba coming! he has been deemed worthy to have an angel of the Lord as the companion of his journey."

CHAPTER IV.

He Turns Water into Wine.

IN those days the Saint crossed over into Britain with twelve disciples and fellow soldiers. He arrived on a certain holy day, as his holy teacher and bishop Finnian was celebrating Mass, when it chanced that no wine could be found for the sacrificial mystery. On hearing the ministers at the altar complaining of this among themselves, he took a pitcher, and went to the fountain, in order that as a deacon he might draw spring water for the holy ministries of the Eucharist. The water being drawn, he said to the ministers: "You have now wine, which the Lord has sent for the celebration of his mysteries." On this being known, the holy Bishop with the ministers gave exceeding thanks to God. But the holy youth was wont to ascribe this miracle not to himself but to Bishop S. Finnian.

CHAPTER V.

He Consecrates Aidan King, and foretells future things concerning his Son.

AT another time the holy man, while staying in the Island of Hynba (Eilean-na-Naoimh), one night, when in an ecstacy of mind, saw an angel of the Lord sent unto him, who held in his hand the glass book of the ordination of kings. This book he received from the hand of the angel, and began to read. Refusing to ordain Aidan king as he was directed (for he loved his brother more), the angel suddenly stretched forth his hand and smote the Saint with a whip, the mark of the bruise whereof remained on his side all the days of his life. He also addressed to him this word: "Know for certain that I am sent by God, in order that thou mayest ordain Aidan king, which if thou wilt not do, I will smite thee again." The angel of the Lord giving him the same things in charge concerning the ordination of Aidan on three consecutive nights, the Saint sailed over to the Island of Iona, and Aidan coming thither, he ordained him king. Moreover, during the words of ordination, he foretold the future of his sons, and grandsons, and great-grandsons, and laying his hand upon his head, ordained and blessed him, and spake forth these words: "Believe unhesitatingly, O Aidan; none of thine adversaries shall be able to resist thee, until thou first act unjustly towards me and my posterity. Tell these words to thy sons, lest they lose their kingdom. Because if they hearken not, the scourge which, because of thee I have endured from the angel of God, will be turned against them." And so it came to pass, for transgressing the commands of the man of God, they lost the kingdom.

CHAPTER VI.

He sees the soul of a monk received into Heaven.

ON another occasion, when staying in the Island of Iona, the holy man saw a monk, who was fruitful in good works, reduced to the last extremity. When he visited him in the hour of departure, the man of God, after standing for a little beside his couch, blessed him, and then quickly left the house, being unwilling to witness the death of him who at that moment was passing from among them. Then, indeed, the holy man, while walking in the court of his monastery, with his eyes fixed on heaven, was astonished and greatly amazed. One of the brethren, who at the same time was alone with him, ventured to ask the cause of his amazement, when the Saint replied: "Just now I saw the holy angels warring against the opposing powers, and I give thanks to Christ, our Judge, because the victorious angels have received the soul of this pilgrim. But I beseech thee, that while I live, thou wilt reveal this secret to no one."

CHAPTER VII.

The Death of Saint Brendan revealed to him.

LIKEWISE on a certain day at the first dawn, the Saint called to him his servant, Diormit, and addressed him on this wise: "Let the services of the Holy Eucharist be at once prepared; for to-day is the natal day of the blessed Brendan." "Wherefore," said the servant, "orderest thou such things; for no messenger from Ireland has announced his death." "Go," replied the Saint, "obey my order; for during the night I saw the heavens suddenly open and choirs of angels, by whose bright and surpassing glory the whole world was in that moment illuminated, descend to meet the soul of S. Brendan."

CHAPTER VIII.

The Death of S. Columban, Bishop in Leinster, revealed.

ON another day, again, when the brethren were about to set out to their manual labour, the Saint, on the contrary, ordered the day to be spent in rest, the rites of the Holy Oblation to be prepared, and some addition to be made to their dinner. "I must needs celebrate," he said, "the mysteries of the Holy Eucharist for the holy soul which was last night carried among the angels." The brethren obeyed, spent the day in rest, and went with the holy Abbot to the Church as on a holy day. During the sacred mysteries of the Holy Sacrifice, the Saint said, "Today prayer must be made for the holy Bishop Columban." Then understood the brethren who were standing by, that Columban, Bishop of the people in Leinster, the dear friend of Columba, had departed to the Lord. A short time after, some persons coming from the province of Leinster brought tidings that the Bishop died on the night the Saint said.

CHAPTER IX.

Columba fights with demons.

NOW the Saint sought a place among the woods more remote from men and suitable for prayer. And there, when on a certain day he was praying, he suddenly saw before him an exceedingly black host of demons fighting with iron spits, who, as had been revealed to the holy man by the Spirit, were desirous of assailing his monastery and slaying many of the brethren with darts. But he fought against them, and so on both sides the battle was waged during the greater part of the day. But though innumerable, and he one, they were unable to overcome him, till at last the angels of God came to his aid, and through fear of them the demons fled from the place, as the Saint himself afterwards told the brethren.

CHAPTER X.

While staying in Iona he comes by the help of an Angel to the relief of a brother who is falling from the top of a house in Ireland.

AT another time, when the man of God was sitting in his hut writing, his countenance was suddenly changed, and he cried out from a pure heart, saying, "Help! help!" Two brethren, who were standing at the door, asked the reason for this sudden cry; and the man of God gave them the following answer: "I commanded the angel of the Lord, who was just now standing in our midst, to go quickly to the help of one of the brethren who was falling from the roof of a house which is being built." And the Saint immediately added: "Wonderful, indeed, and almost indescribable is the swiftness of the angelic flight; equal, I should think, to the speed of lightning. For that heavenly being who but now flew hence from us to that man as he was beginning to fall, came up, as if in the twinkling of an eye, and supported him before he touched the earth; nor did he feel any shock. How amazing, I say, and how timely the aid, which swifter than a word could be rendered so quickly over so many intervening lands and seas."

CHAPTER XI.

He converses with Angels.

ON a certain occasion, on one of the days when the brethren were assembled together, the Saint of God, Columba, said to them: "Today I wish to go alone to the western plain of our island; but none of you follow me." They complied with his request, and he went out alone as he wished; but a certain brother, a crafty spy, following another path, hid himself on the top of a hill, anxious to spy out what he might and did see, but not without the permission of God, who was magnifying his Saint. For he saw him standing on a hill and praying with his hands opened out to heaven, and lifting up his eyes on high. Wonderful to say: lo! a marvellous sight suddenly appeared. Straightway holy angels, clothed in white raiment, flew towards the holy man with wondrous speed, and began to stand around him as he prayed, and joined in intercourse with the blessed Saint; but as if conscious of him who was spying them, they flew back on high. The blessed man, after the angelic meeting, betook himself to the monastery, and, the brethren being assembled, sought for him who was guilty of the transgression with a stern reproof. He, then, who knew within himself that he was the inexcusable transgressor, confessed his guilt and on bended knees prayed for pardon; and the Saint leading him aside, charged him, as he knelt, with a heavy threat to tell no man during his life-time what he had seen. For a time the brother obeyed, but after the Saint's death, he related with many protestations to the brethren what he had seen. Moreover the scene of this angelic assembly is called to this day the Mount of the Angels.

CHAPTER XII.

A ball of fire rises from his head.

MOREOVER, on another occasion, four brethren came from Ireland for the sake of visiting S. Columba, who was then residing in the Island of Hinba (Eilan-na-naoimh). With one consent they besought the Saint with prayers to celebrate the Sacred Mysteries; which also he did one Lord's Day. But after the reading of the Gospel they saw a certain ball fiery and very bright, blaze from the crown of the holy Columba's head, while he stood before the altar consecrating the Sacred Oblation, and beheld it rise upwards, in the form of a column, until the same Sacred Mysteries were ended.

Continue reading Part II here.

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Colmcille: The Columban Suite

This recording in honour of Saint Columba is something different, combining liturgical texts, poetry and newly-composed instrumental pieces for the harp. It is the work of Janet Harbinson and performed by the Belfast Harp Orchestra and St Killian's Choir from Mullagh, Co.Cavan. The recording was issued in 1997 to commemorate the 1400th anniverary of Saint Columba's repose. Some of the Antiphons from the Inchcolm Antiphoner feature, including this one:

Dei potens, Hic agonista
Pater Columba, Dei monem ex pugnabat milia.

This powerful champion of God, father Columba,

vanquished thousands of demons.

Full details of the recording and the artistes, plus sound samples, are available here.

Adiutor Laborantium - A Poem Attributed to Saint Columba

The name of Saint Columba is associated with many poems, prayers and hymns. Inevitably, scholars find that in the majority of cases, the language of these works rules out any link with the saint and they are usually dated to a later period. Below is the text of one of these hymns, Adiutor Laborantium, in its Latin original and English translation:

Adiutor laborantium,
Bonorum rector omnium,
Custos ad propugnaculum,
Defensorque credentium,
Exaltator humilium,
Fractor superbientum,
Gubernator fidelium,
Hostis impoenitentium,
Index cunctorum iudicum,
Castigator errantium,
Costa vita viventium,
Lumen et pater luminum,
Magna luce lucentium,
Nulli negans sperantium,
Opem atque auxilium,
Precor ut me homunculum,
Quassatum ac miserrimum,
Remigantem per tumultum
Saeculi istius infinitum
Trahat post se ad supernum
Vitae portum pulcherimum
Xristus;... infinitum
Ymnum sanctum in seculum
Zelo subtrahas hostium
Paradisi in gaudium.
Per te, Christe Ihesu,
Qui vivis et regnas

O helper of workers,

ruler of all the good,

guard on the ramparts

and defender of the faithful,

who lift up the lowly

and crush the proud,

ruler of the faithful,

enemy of the impenitent,

judge of all judges,

who punish those who err,

pure life of the living,

light and Father of lights

shining with great light,

denying to none of the hopeful

your strength and help,

I beg that me, a little man

trembling and most wretched,

rowing through the infinite storm

of this age,

Christ may draw after Him to the lofty

most beautiful haven of life

... an unending

holy hymn forever.

From the envy of enemies you lead me

into the joy of paradise.

Through you, Christ Jesus,

who live and reign

Content Copyright © Trias Thaumaturga 2012-2015. All rights reserved.

Translation of the Relics of Saints Patrick, Brigid and Colum Cille

Saint Columba also shares his feastday of June 9 with that of the Translation of his relics, along with those of Saints Patrick and Brigid to a common grave at Downpatrick, County Down. The history of this feast is a curious one, with many inclined to believe that it is purely an attempt by the Norman conqueror of Ulster, John de Courcy, to win over the locals by honouring important native saints. Indeed, some would trace the whole idea of Ireland having a trio of patrons back to this time, certainly it was an idea which was accepted by succeeding generations, as the 17th-century illustration of our three patrons at the head of this blog shows. Here is Canon O'Hanlon's account of the Feast from Volume 6 of his Lives of the Irish Saints:

Feast of the Translation of the Relics of St. Patrick, St. Columba, and St. Brigid, Chief Patrons of Ireland.

[June 9.]

Far distant from each other lay the sacred relics of the great Apostle of Ireland St. Patrick, of the renowned Virgin St. Brigid, and of the illustrious St. Columkille, for many generations after their respective dates of departure from this life. The former, first in order of time, was deposed at Downpatrick, and according to a long-preserved tradition, in a very deep earth-pit, without the site of that cathedral. After the lapse of years, the body of the Irish Apostle seems to have been drawn from that position, and it was probably enshrined or entombed within the church. In the century succeeding that of St. Patrick died St. Brigid, and her remains appear to have been deposited within the church at Kildare, attached to her convent. They rested in a shrine, at one side of the high altar, and they were held in great veneration by the people, especially on the day of her chief festival, when multitudes flocked thither for devotional purposes. Many miracles were wrought there through her intercession. The body of St. Brigid remained in Kildare, until the beginning of the ninth century. The magnificent shrine in which her relics were encased invited the cupidity of the Scandinavian invaders, and as Kildare was greatly exposed to their ravages, it was deemed more desirable to have St. Brigid's relics removed to Downpatrick, where they should be in a more defensible position, and more secure from plunder or profanation. When the happy soul of St. Columba departed from the tenement of his body after his useful missionary career in Scotland had terminated, and until the time of Adamnan, the place where his sacred bones reposed was well known and reverenced. Frequently did his monks resort thither, less to offer prayers for the loved and lamented Father of their institute, than to prefer their own petitions for his powerful patronage. Visited by the holy angels, and illumined in a miraculous manner by heavenly light, was that grave, which for many long years succeeding his decease had been exposed to the winds, that played freely over the ancient cemetery at Iona. Those visions were clearly manifested, but only to a select few. It would appear from the words of Adamnan, which are borrowed from the earlier work of Cummian, that at least a century was allowed to elapse, before the remains of St. Columba were disinterred. In the course of the eighth century, it seems probable, that the bones of St. Columba had been removed, and that they had been deposited in a shrine or shrines. Afterwards, they must have been transferred to the church of the monastery in Iona, where they were religiously preserved, so long as it was deemed safe to keep them in that venerated spot.

Ireland is said to have been selected as a country best suiting such a purpose, when the occasion arose, which demanded their removal. Towards the close of the eighth century, the Scandinavian sea-rovers began to sail southwards, in quest of new settlements and bent upon plunder. The appearance of the Northman invaders on the Hebridean coasts gave warning to conceal the precious shrine, in which, doubtless, the relics of St. Columba had been encased. But such a temporary expedient could not long save it from their cupidity and profanation. The accounts contained in our Irish Annals state, that the remains of St. Columba had been brought to Erin, after his death, and on more than one occasion. A belief seems to have existed, at the close of the eighth century, that his relics had been brought to Ireland from Britain, and that they had been deposited in Saul. Another mediaeval tradition sets forth Downpatrick, as having been his resting place. These contradictory accounts may be reconciled, however, by supposing a translation from Saul, when it became a subordinate church, and on the erection of Downpatrick into a Bishop's See.

Another thoroughly legendary account of a still later date gives us to understand, that when Manderus, son to a Danish king, and chief of the Northman piratical fleet, ravaged the northern parts of Britain with fire and sword, he also came to Iona, and there he profaned the sanctuary, while digging in the earth for treasures he thought to be concealed. Among other impieties, he opened the sarcophagus or case, in which lay the body of St. Columba. This he is said to have carried with him to that vessel, in which he sailed for Ireland ; but, on opening the chest, in which he found only bones and ashes, he threw it overboard. Then it miraculously floated on the waves, until it was wafted to the innermost part of Strangford Lough, near to Downpatrick. There, it is related, that the Abbot had a Divine revelation, regarding the sacred deposit it contained. Accordingly, he extracted the relics, and placed them with the lipsanae of Saints Patrick and Brigid. We need not attach the slightest credit to the foregoing account ; for, it may be observed, that the earliest recorded descent of the Northmen on Iona was in 802, nor does it seem likely, that the body of St. Brigid had been removed from Kildare to Downpatrick, at so early a date. However, it cannot have been very long after this year, when the relics of St. Brigid were removed from Kildare to Down. There, it seems probable, they had been kept in their own distinctive shrine, which was a costly work of art. Elsewhere, too, some other relics of this holy Patroness of Ireland had been preserved. [At the 9th of June, in the Calendar compiled by himself, the Rev. William Reeves has a festival for St. Brigid, at Downpatrick. It is to be presumed, that he has reference to St. Brigid of Kildare, whose remains had been translated to Downpatrick, where they repose with those of St. Patrick and St. Columkille. See "Ecclesiastical Antiquities of Down, Connor and Dromore," Appendix LL, p. 379. ] Moreover, in the year 825, when the Scandinavians again visited the Island of Iona, St. Columba's shrine adorned with precious metals was there, and to prevent desecration it was hidden

It seems strange, that while the relics of the three great Irish Patrons had been kept with such religious veneration in the Cathedral Church of Downpatrick, for a long lapse of ages, that in the twelfth century the place of their deposition within it was forgotten. It would appear, that the Northmen frequently attacked, plundered, and burned that town. It is probable, that the sacred remains had been buried in the earth, to preserve them from profanation, and that the secret place of their deposition had been confided to only a few of the ecclesiastics, who perished through violence, or who had not been able to return afterwards, to indicate that exact spot, in which they had been laid. For a long time, the bishops, clergy and people of Down lamented this loss, until about the year 1185, when Malachy III. was bishop over that See. This pious prelate had been accustomed to offer earnest prayers to the Almighty, that the eagerly desired discovery might be made. One night, while engaged at prayer within the cathedral, Malachy observed a supernatural light, resembling a sunbeam, passing through the church and settling over a certain spot. This astonished the bishop, who prayed that the light might remain, until implements should be procured to dig beneath it. Accordingly, these being procured, beneath that illuminated place, the bodies of the three great saints were found; the body of St. Patrick occupied a central compartment, while the remains of St, Bngid and of St. Columba were placed on either side. With great rejoicing, he disinterred the bodies of those illustrious saints, and he placed them in three separate coffins. He then had them deposited in the same spot, whence they had been taken, and he took care to have the site exactly noted. In fine, the bones of St. Columkille were buried with great honour and veneration, in the one place with those of St. Patrick and of St. Brigid, within Dun-da-lethgles or Downpatrick cathedral, in Ulster. About this time, the celebrated John De Courcy had procured possessions, in that part of the province; and to him, Bishop Malachy reported all the circumstances, connected with the miraculous discovery of the relics. Taking counsel together, it was resolved, that application should be made to the Pope at Rome, for permission to remove the sacred remains, to a more conspicuous and honourable position in the cathedral. At this time, Urban III. presided over the Universal Church. Supplication was made to him, that the relics of those saints should be translated in a solemn manner. Not alone was his sanction obtained, but the Pope nominated Cardinal Vivian, as his Legate for Ireland, with a commission to direct the undertaking. Accordingly, on the 9th of June, 1186, this public Translation of the remains was solemnized. No less than fifteen Bishops were present, besides many abbots and high dignitaries, with a great concourse of the clergy and laity, the Cardinal Legate himself assisting. An office, which is said to date back to the twelfth century, has been attributed to the approval of Cardinal Vivian, who assisted in the time of Pope Urban III., at this solemn Translation of the Relics of St. Patrick, St. Columba, and St. Brigid, in Downpatrick. This was a Double of the First Class, with an Octave. This is in a small and rare 18mo Tract, containing only 64 pages, but giving other Irish offices, and among them one of St. Columba, Abbot. At p. I, it commences with " Die Nona Junii, Translatio SS. Patricii, Columba; et Brigidae, trium communium Hibernise Patronorum, Duplex I. Classis, cum Octava per universam Insulam, cujus sequitur Oflicium approbatum a Viviano Cardinale titttli S. Stephani in Coelio Monte, quern ad Solemnitatem Translationis, An. 1186, Apostolicum Legatum demandavit Urbanus III." There is not a title page, at least in the copy, the property of Rev. Denis Murphy, S.J. and that used by the writer. The office has a First Vespers, with proper Antiphons, Capitulum, and Prayer. The Invitatorium of Matins is proper, with all the Antiphons and Six Lessons, the remaining three being from the Common of Evangelists, with proper Versicles and Responses. The Lauds, Hours and second Vespers are of a mixed character. Afterwards follows a proper Mass.

The Bollandists have fallen into an error, in placing the Finding of the Relics of Saints Patrick, Brigid and Columba, at this date, which should rather be called that for their Translation.

Canon O'Hanlon has a second entry for the feast at June 17 where he records:

Festival of St. Columba, and the Translation of the Relics of St. Patrick, St. Columba and St. Brigid. 

 

In 1620, an Office of St. Columba, Abbot, had been printed in Paris, and again in the same city, A.D. 1675, referring his Feast as a Double of the Second Class to the 17th day of June, on account of the Feast of the Translation of the Relics of St. Patrick, St. Columba and St. Brigid, falling on the 9th of June, and it being an Office of the First Class with an Octave. This contains proper Antiphons for Vespers and Lauds, with proper Hymns and Prayers, as also an Office of Nine Lessons, three of which are proper.

The foregoing is stated,and shown in a small 18mo tract, anonymously printed, apparently in the last century, and in Ireland. The copy, from which the writer quotes, was borrowed from Rev. Denis Murphy, S.J.

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In Praise of Saint Colum Cille - from a Homily in the Leabhar Breac

Now there never was born to the Gael offspring nobler, not wiser, nor of better kin, than Colombcille. There hath not come of them another who was meeker, or humbler, or lowlier. Surely it was great lowliness in Colombcille that he himself used to take off his monks' sandals and wash their feet for them. He it was that often carried his quota of corn on his back to the mill, and ground and brought it home to his house. He it was that never put flax not wool against his skin. He it was that slept not until his side came against the bare mould: nought was under his head save a pillar-stone for a bolster. And he slept only so long as Diarmait his fosterling used to be chanting three chapters of the Beatus. He would rise up after that, and would cry and beat his hands together like a loving mother lamenting her only son. He would chant thrice fifty (psalms) after that, till morning in the sand of the strand, ut dixit poeta—

The three fifties—sore the watching—in the night—great was the pain.

In the sea beside Scotland before the sun had risen,

Clear ... in the sand, it was great labour,

The trace of his ribs through his raiment was manifest when the wind blew.

That was his nightwork. In the daytime he attended to the canonical hours: he offered Christ's Body and his Blood: he preached his gospel: he baptized: he consecrated: he anointed; he healed lepers and the blind and lame and folk of every disease besides: he raised the dead to life.

Now when Colombcille drew nigh to his ending days, and when the bell for nocturn was struck on the night of Pentecost Sunday, he fared before the rest to the church, and knelt and made fervent prayer at the altar. At that moment an angelic radiance filled the church around him from every side, and then the venerable elder sent forth his spirit to heaven in delight and in joyance of heaven's household altogether.

His body is here on earth in honour and veneration from God and menfolk, with daily marvels and miracles; and, though great is his honour at present, greater will it be at the Assembly of Doom, when like an unsullied sun shall shine the ... of his body and soul.

There shall he have that great glory and elevation: in union with nine orders of heaven that have not transgressed; in union with apostles and disciples of Jesus Christ; in union with the Godhead and Manhood of God's Son; in union that is noblest of all unions, union with the Holy Trinity, noble, venerable, almighty, Father, Son and Holy Ghost.

I implore the mercy of Almighty God, through holy Colombcille's intercession, that we may all reach that union, that we may deserve it, that we may dwell therein, in saecula saeculorum. Amen!

Whitley Stokes, ed. and trans., Three Middle-Irish Homilies on the lives of Saints Patrick, Brigit, and Columba (Calcutta, 1877), 124-5.

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A Liturgy for Saint Columba

A second recording of material from the Inchcolm Antiphoner can be found on this CD. Seven Antiphons are appended to the Gregorian chants from the Roman Liturgy sung by the monks of Pluscarden Abbey in Scotland. The accompanying sleevnotes are useful and for a flavour, here are the notes for Track 20, the Magnificat Antiphon:

The text is a poem, with a strong rhythmic beat and persistent rhyme, in a style that appears often in the Bangor Antiphoner. This still surviving Irish liturgical book of the 7th century gives texts but, of course, no music. Could the music provided here have come down to mediaeval Inchcolm along with the words, through all those centuries? It is a lovely piece, in the first mode, having a wide range, and featuring the repetition of recurring motifs.

Salve splendor et patrone
iubarque iustitiae.
Orthodoxe doctor bone
pastor et vas gratiae.
O Columba columbine
felicis memoriae,
tuae fac nos sine fine
cohederes gloriae.
Magnificat... (Lk.1:46-55)

Hail Columba our glory and our patron;

sun beam of righteousness.

Orthodox doctor, good shepherd, and vessel of grace.

O Columba of happy memory,

truly dove-like:

make us also inherit your glory without end.

My soul magnifies the Lord....

The recording is available to order from the Abbey Shop. There are 22 tracks in all with a total playing time of 55 minutes.

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O Columba, spes scotorum!

St Columba 13th century Scottish chant from the Inchcolm Antiphoner

On St Columba’s Day (9 June) the Bishop of Dunkeld, to whose See the Priory belonged, authorised the burning of 20 candles upon the altar, and one can imagine their flickering flames slowly giving way to the light of dawn as the choir sang the Hymn Aurora rutilatat the beginning of Matins. The Priory’s precarious location and the constant danger from English pirates is reflected in some of the prayers for protection which feature in the Office.

Hymn - Aurora rutilat

Antiphon - Pater Columba decus morum

Responsory - Volens Jesus

Antiphon - Os mutorum

Antiphon - Carne solutus pater Columba

Responsory - O Columba insignis signifer

Aurora rutilat lucis prenuncia:
letos nos excitat a sompnolencia,
volentes celebre festum recolere
Columba venerabilis.
Qui fuit humilis, mitis, affabilis,
vultu vir hilaris, vir venerabilis,
ortu vir nobilis, vir statu stabilis,
corpore castus et mente.
Columba merita et signa singula,
factis prophetica, clara miracula,
vel dictis dicere vel scriptis scribere,
nemo novit totaliter.
Relinquens patriam caram Yberniam,
per Christi graciam venit Britanniam;
per quem ydonea vite promordia
rex gentis sumpsit Britanniam.
O pater patriae, paster egregie,
Columba tribue nobis spem venie;
et labe criminum nostrorum omnium
nos munda sancte Columba.
Qui nobis tribuat peccati veniam,
reatum diluat et donet patriam;
nos tuos famulos, et omnes catholicos
commenda regi gloriae.
Sit laus perpetua, sit semper gloria
patri et filio sancto paraclito,
simplici Domino qui regit omnia
per cuncta semper secula. Amen.

Dawn harbinger of light, glows red:

it rouses us glad ones from sleep,

wanting to reflect on the famous feast

of the venerable Columba.

Who was humble, gentle, approachable.

in appearance a cheerful man, a noble

by birth, a man steadfast inattitude,

chaste in body and mind.

No one knows totally, to say in words or

to write in script, the merits of Columba

and his songs, prophetic deeds,

evident miracles.

Leaving Ireland, the dear homeland,

through the grace of Christ he came to

Britain; through him the king of the British

people received a proper ordination.

O father of this land, excellent shepherd,

Columba, grant us hope of forgiveness;

from the blemish of the guilt of all of us,

cleanse us St Columba.

Who may grant forgiveness of sins to us,

absolve the guilty and vouchsafe this land;

commend us your servants and all

Church people to the king of glory.

Let perpetual praise and glory be to the

Father, Son and Holy Paraclete,

one lord who reigns over all,

world without end. Amen.

Pater Columba decus morum
suscipe vota famulorum
te laudantem serva chorum
ad incursu anglicorum
et insultu emulorum.

Father Columba, glory of our national

tradition, receive the prayers of your

servants, save this choir that is praising

you from attack by the English

and assualt by rivals.

Volens Jesus linire gementem pro
contu vocavit Columbam de
foraminibus petre de cavernis materie.
Qui ad arcem reversus est.
Deferens autem clementie Dei
Columba in ore suo

Jesus, wishing to relieve sighing in favour of

a song, called forth Columba from the

holes of the rock, from the hollows of timber.

This dove returned to the ark,

bearing, moreover, the sign of God’s mercy

in his mouth.

Os mutorum lux cecorum pes
claudarum porrige lapsis manum.
Firma vanum et insanum corrige.
O Columba spes Scotorum nos
tuorum meritorum interventu
beatorum fac consortes angelorum.
Alleluia.

Mouth of the dumb, light of the blind,

foot of the lame, stretch out a hand to the

fallen; strengthen the unreliable and correct

the mad. O Columba, hope of Scots, by the

intervention of your kindness, make us

colleagues of the blessed angels.

Alleluia.

Carne solutus pater Columba
angelorum constipatus turma quibus
conregnat perhenni premio in
resultante celo. Sanctus, sanctus,
sanctus proclamat Deo, alleluia.

Father Columba, released from flesh and

pressed by the crowd of angels, with whom

he reigns as his eternal reward, and with

heavens resounding. They cry out to God:

Holy, holy, holy, alleluia.

O Columba insignis signifer,
mentes mundo ne fallens pestifer
servis officiat maris discrimine.
Tuis ut placeat circumdatis
psallere. Tibi precleris condecet
proxime leticie. Huc aurem adhibe.

O Columba, distinguished standard-bearer,

cleanse our minds lest the deceiving

destroyer injure your servants with danger

from the sea, that it may please those

around you to sing. To you before others it

is fitting that voices of joy be closest. Lend an ear!

Details of the recording of Capella Nova can be found here. The texts have been reproduced from a programme of fellow ensemble Canty.

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