The Columbian Monasteries and Rule

Below is an 1882 paper on the monasteries and rule of Saint Colum Cille published in the Irish Ecclesiastical Record. I had the impression that the author wanted to see Saint Columba as a monastic founder in the style of later figures such as Saint Francis or Saint Dominic, men with a specific religious charism who therefore founded monastic orders with a distinctive identity. Yet he was forced to admit that no such distinctive Columbian rule existed. That said, however, the paper is still an enjoyable and informative read, and the author acknowledges the influence that eastern monasticism, which does not have the same tradition of distinctive monastic orders as the west, had on Ireland. The writer credits Saint Patrick with bringing this influence to Ireland after his sojourn at the monastery of Lerins. Modern scholarship still acknowledges the Gaulish influence but many contemporary academics are not convinced that Saint Patrick ever studied there. The paper ends with a sideswipe at Protestant appropriation of the 'Celtic church' and a stout rebuttal of the charges that monks were lazy and ignorant. Instead the author demonstrates what a source of pride the Irish monastic heritage was to the national revival movement of the nineteenth century. The paper also left me with a desire to read more recent scholarship on the Columban family, I've had Máire Herbert's 'Iona, Kells and Derry: The History and Hagiography of the Monastic Familia of Columba' on my must-read list for some time.

THE COLUMBIAN MONASTERIES AND RULE.

[Follow up from IER August 1881]

HAVING already considered the negative side of the equation, and shown what the Columbian monks were not, let us now look at the positive side of our friend's query, " What was the mode of life, the religious rule of the monks of St Columba?"

All the houses founded by St Columba, or in his name and by his authority or that of his successors, in Ireland, then called Scotia, and in Caledonia or Albyn, were united by subjection to the same head, and the practice of the same role of life; formed in fact one great Religious Order. Columba himself during his lifetime, and his successors, the abbots of Iona, down to the ninth century, exercised jurisdiction over all these monasteries, as superiors-general. The monks of all these houses formed one religious family, just as the Jesuits, the Franciscans, the Dominicans now. So many as thirty-seven different monasteries in Ireland alone recognised Columba as their founder and ruler. The Order was known as the Family of St. Columcille or the Columbian Order. Constant communication was kept up between the monasteries, which were visited by the superior-general, and monks were removed from one monastery to another by the authority of the superiors. It is evident from the lives of the Saint that Columba made many journeys to Ireland to visit and direct the many monasteries which he had founded here. His later visits are rendered memorable by the miracles which he wrought and by the wonderful demonstrations of enthusiasm, veneration, and affection, of monks and people towards him. The continuous solicitude and love with which this great Father regarded all his children, as well those who were far away as those under his eye, are shown in the touching narrative of Adamnan, the relative and ninth successor of Columba as Abbot of Iona, born only a quarter of a century later. One day he was observed to stop suddenly short in the transcription in which he had been engaged in his little cell in Iona, and was heard to cry out with all his strength, " Help, Help !" This cry was addressed to the guardian angel of the Community, and the appeal was made in behalf of a man who had fallen from the top of the round tower, which was then being built at Durrow, in the centre of Ireland.' Another time at Iona, on a day of chilly fog, he was seen suddenly to burst into tears. When asked the reason of his distress, he answered, " Dear son, it is not without reason that I weep. At this very hour I see my dear monks at Durrow condemned by the Abbot to exhaust themselves in this dreary weather building the great round tower of the monastery, and the sight overwhelms me." The same day and at the same hour, as was afterwards ascertained, Laisran, the Abbot of Durrow, felt within himself something like an internal flame, which enkindled in his heart a sentiment of pity for his monks. He immediately commanded them to leave their work, to warm themselves and take some food, and even forbade them to resume their building until the weather had improved. The same Laisran, who afterwards came to deserve the name of Consoler of the monks, was a relative of Columba, and became his third successor at Iona, showing further the union between all the Columbian monasteries. In the history of Libranus we are told that the Saint prophesied to him, " you shall die after a good old age in one of my monasteries in Scotia (Ireland)." He died accordingly in Columba's famous monastery of Durrow. The Four Masters at the year 936 have the record, " Dubhthach, successor of Colum Cille and Adamnan in Ireland and Alba, died." For from the beginning of the Danish invasions in the ninth century, during which the Northmen ravaged the island and burned the monastery three different times, the Abbots of Iona ceased to exercise the office of Superior-General. The government of all the monasteries belonging to the family or order of Colum Cille was removed from Iona to another of the Saint's foundations at Kells, where a successor of Columba, Superior General of the Order, titular Abbot of Iona, Armagh, or some other great Irish monastery, and bearing the distinctive title of Coarb, resided for three centuries more. Yet even in the thirteenth century the monastery of Iona existed as a house of the Columbian Order. Colgan relates that in 1208 Kellach who seems to have been the Abbot, erected a monastery in Iona in opposition to the monks or seniors, A Council was held in Ireland attended by the Bishops of Tirone (Derry), Tirconnell (Raphoe) the Abbots of Deny and Armagh, O'Cobhtoich, a Columbian monk, afterwards Abbot of Derry. They decided against Kellach, whose monastery at Iona was destroyed, and Amalgod O'Ferral, Abbot of Derry, was elected Abbot of Iona.

There can, we presume, be no doubt that the religious of all these Columbian communities in Scotia and Albyn, observed the same monastic rule. But was there a written rule drawn up by Columba, different from the rule of other Irish monasteries founded by St. Patrick? St. Wilfrid in his answer to St Colman, at the Conference of Whitby, speaks of the "regulam ac praecepta" of Columba and his followers. Colgan reckons the Columbian rule as one of the eight principal rules formerly observed in Ireland. Usher and Ware speak of Columba's rule as still extant. The former observes that it is written in very old and difficult Irish.

Still we believe that at the present day the opinion of the most competent authorities is, that no rule of the Columbian Order distinct from that of other Celtic monasteries is at present known to exist. It is true that a very ancient Irish monastic rule, of which a summary is given by O'Curry, is called the rule of St, Columcille. But from its contents it is clear that this rule applied not to the Columbian communities, but only to hermits or anchorites, always numerous in Ireland, and who lived in solitary cells, in islands, in caves, on mountains, and in deserts, perhaps under the direction of St. Columcille. O'Curry gives a brief account of the eight Celtic monastic rules referred to by Colgan, of whose authenticity, he says, there can be no reasonable doubt. The fourth is the rule of St, Columcille, and is a "precept for the regulation of the life of a religious brother who preferred solitude to living in community." This evidently is the rule spoken of by Usher and Ware. Colgan speaks of two rules written by St. Columcille; one for his monasteries, of which, if such were ever written by him, no trace can now be discovered, the other for brethren living in a desert. On the whole, it seems that we may safely conclude with Cressy, who tells us that Columba's rule was a rivulet from that of St. Patrick, that is to Bay, founded on the monastic system first brought into Ireland by her great Apostle. That was the system followed in the monastic establishment of St. Martin of Tours, where St. Patrick spent four years, and received his training for the ecclesiastical state, and at Lerins, the constitution of whose monastery was the same as that of St. Martin. Baronius tells us, that the system of life brought into Gaul by St. Martin, was the same as that established by St. Augustine, in Africa. That most noble kind of life led by the solitaries of the Thebaid was first introduced into Gaul by the great St. Athanasius, the friend, the disciple, and the biographer of St. Anthony," father and head of all the anchorites of the Thebaid, and first founder of the monastic life. Athanasius lived in the desert as one of Anthony's monks, for six years. Exiled to Treves by Constantine, in 336, he instructed the clergy by word and example in the religious life which he had learned from St. Anthony. From Treves it quickly spread through Gaul, and was first regularly established by St, Martin, who, when Bishop of Tours, founded the famous monastery of Marmoutier, on the Loire. Having served twenty campaigns with the cavalry, he then devoted himself to a more arduous warfare, and like St Augustine, at Hippo, lived with his priests and religious, from whose number were drawn so many saintly bishops. The monastery of Lerins, whose constitution was the same as that of St. Martin, and where St. Patrick also studied the religious life, was founded by St. Honoratus, on a rocky and desert island, off the coast of Provence, changed by the labours of the monks into a paradise of verdure and bloom, and it became a famous school of theology and philosophy, and a nursery also of saints and bishops. The great and modest St. Vincent, the first controversialist of his age, was the contemporary there of St. Patrick; so also was Salvian, the most eloquent man of his time after St. Augustine, surnamed the Master of Bishops, though himself only a priest In such sanctuaries of religion and learning, and under such masters, did St. Patrick study that religions life, first practised by St. Anthony, carried into Gaul by St. Athanasius, and regularly established there by St. Martin, Such was the system of religious life taught and established here by our great Apostle, and practised in the Celtic monasteries. It was the same system, as we have seen, which St. Augustine established in Africa, inasmuch as it was derived from the same source.

After his conversion Augustine returned to his native place, Thagaste, where he formed a religions community; and after his ordination," he established a house at Hippo, in a garden given to him by Valerius, the Bishop. This, also, like th establishments of St. Martin of Tours, and St Honoratus, became a school of the Church, a seminary of bishops. Posidius, the pupil and friend of Augustine, mentions ten bishops of his own acquaintance who had studied in his school When raised to the episoopacy he left his monastery, but still continued to lead the same kind of life with the clergy of his see, who gave up all personal property, and were supported by a common fund. We have seen, that after this example, most of the early Irish bishops were monks or the disciples of monks, and continued to live in conventual life after their elevation to the episcopacy, and their houses were also the colleges in which students were trained for the sacred ministry.

The rule therefore [scanned text unclear] by St Augustine [scanned text unclear] founded at Hippo, and over which he had placed his sister, together with his great work " De Opere Monachorum," drawn from the same source as the system of St Martin, cannot fail to give us a true idea of the manner of life and religious rule of these ancient Irish monks; and an examination of the observances and peculiarities spoken of in Adamnan, O'Donnell, and the other biographies of St. Columba, will show us that the mode of life followed by the Columbian communities, was founded on the monastic system brought into Ireland by St. Patrick, and was substantially the same as that followed by the monks of St. Martin, St. Honoratus, and St Augustine, differing, no doubt, in some details in the case of Columba. The word regula, therefore, need by St Wilfrid and others, with regard to St. Columba, is fairly taken to mean the observance or discipline of the Celtic monasteries, not a written rule peculiar to St. Columba's monks. We have also in the rule of St. Columbanus, drawn up by him for the monasteries which he founded in Gaul, the religious practices and life of the Irish monks reduced to writing; for the rule of St. Columbanus embodies the religious spirit of his country, and is in this respect precisely, distinguished from the rule of St. Benedict. Columbanus formed his rule from the system followed in the monasteries of Ireland, of one of which, viz., Bangor, he had been himself a monk. Born some four years before the departure of Columba for Iona, and dying eighteen years alter him, his rule must be, in substance identical with that followed in the Irish monasteries of Columba; for down to the Danish invasions, the Irish monasteries, particularly in the North, were guided and controlled by the spirit of his successors and disciples.

In his celebrated treatise De Opere Monachorum, the greatest of the Fathers of the Church inculcates the strict duty of manual labour on all monks. He refers to the example of patricians who watered with their sweat the monastic gardens, and senators who toiled at hard labour. He refers to St, Paul making tents to supply his bodily needs. He met the reasoning of some who wished to give up manual labour, in order to sing more continuously the praises of God, by replying that they could both sing and work as the boatmen and labourers often did. The days of monks, he said, were to be divided between manual labour, study, and prayer. St. Columba established his monastery at Iona on thee same foundation of mental and manual toil. A prince himself of the royal race of Niall, and possible heir to the monarchy, he had learned under St Finnian in the monastery of Clonard, to practise that manual labour, which in Ireland, as in Africa and Gaul and the East, formed a chief part of the life of the monk. There he had ground over night the corn for the next day's food, with Kieran the carpenter's son from Fuerty, near Roscommon, destined to found at Clonmacnoise a centre of religion, learning, and civilization, scarcely less renowned than that of his young companion at Iona.

That postulants became members of the Columbian order by taking the monastic vows, we learn from various passages in Adamnan. Thus in the history of Libranus we are told that after he had confessed all his sins to St. Columba, after he had done penance for his sins for seven years, after he had discharged all obligations to his parents and others who had claims upon him, he was at length admitted into the brotherhood of Iona. "Libranus took at the same time the monastic vows with much fervour." And the Saint then foretold to him, " you shall die after a good old age in one of my monasteries in Scotia." He died accordingly in Columba's monastery of Durrow. He tells us also of two strangers who came to Iona from a distant land. The Saint having embraced them asked them the objects of their journey. They said: " We are come to reside with you for this year." The Saint replied: " With me you cannot reside for a year unless you take the monastic vow." " They entered the chapel with the Saint, and on bended knees took the monastic vow." Usually he did not admit postulants to the vows, till after a long probation. He made an exception in the case of these brothers, because his prophetic knowledge showed him that they should soon pass to their eternal rest. The Saint then said to his monks; " These two strangers, who have presented themselves a living sacrifice to God, who of Christian warfare have fulfilled a long time within a short space, will pass away from earth to Christ our Lord this very month.'" And so it was. A monk could not make these solemn vows, binding him to the religious state, till he was at least twenty years of age.

The same unquestionable authority shows us that in the communities of Columcille were practised fasting of a very severe kind, prayers to the saints, observance of festivals, on which they had solemn Mass as on Sundays, Masses for the dead; in fact, that in their houses all the rites and ceremonies of the Catholic Church were observed thirteen hundred years ago, just as they are observed in religious communities to-day. The simplicity of the fare of the monks is shown by what we read of a wicked man named Benan, who once sent to ask the remains of the meal which the monks of Iona had just eaten, in order to turn them into derision. Baithen, who succeeded Columba, sent him what remained of the milk which had made the meal of the brethren. After he had drunk it the scoffer was seized with such suffering that he was converted, and died confessing his sins. Besides milk, they used herbs, pulse, meal moistened with water, and a little bread or biscuit. They eat only in the evening, so as to render fasting a daily practice. They abstained from flesh meat, but were allowed fish. We have seen in a former number Columba directing his monks in fishing in the river Boyle, when following his advice they hauled in two salmon of enormous size, and St. Gall and his master were often occupied in fishing. They, however, supplied their visitors and guests with meat. They learned also that fasting and corporal austerities did not of themselves make saints, and obedience, humility, chastity, discretion were inculcated as even more necessary than bodily mortifications. In the intervals of labour, and through the watches of the night, they recited the canonical hours of the divine office, and prayed in their own cells. They had time, too, allowed to devote to study, and to attend the lectures of their professors. The Columbian monks wore mantles of white wool, over which was the monastic cowl, and all bore the Irish tonsure.

The illustrious prince and sainted Abbot Columba, set himself the example of labour and humility to the humblest of his monks, each of whom he loved as a dear child. We find him ever despising rest, untiring in labour. From various parts of the same authentic and edifying history we learn how faithfully St Augustine's precepts with regard to monastic labour were practised in the Columbian monasteries. The chronicles of these ruined abbeys and vanished monks indisputably prove that those on whom an ungrateful posterity have possessed themselves of the fruits of the labour of twenty generations of religious, have slandered as "lazy," were the most indomitable toilers, mentally and corporally, whom the world has ever known. They show us that the men "who cleared the thorns from the souls of our fathers were the same men who had cleared the soil" from forests, and left by their labour the fens and untilled moors, now rich and green pasturage around their plundered and desecrated sanctuaries. We read of Columba himself kneeling before pilgrims, and before his monks just come from the labours of the field, taking off their shoes, washing and respectfully kissing their feet. He dwelt in a hut built of planks, within the monastic enclosure. Up to the age of seventy-six he slept there upon the hard floor, with no pillow but a stone. His stone bed at Kells still remains there. He laboured at outdoor work, toiling like the least of his monks. His entire life bears the mark of his ardent sympathy with the labourers in the field, from the times of his early travels as a young man in Ireland, when he furnished the ploughman with plough-shares, and had the young men trained to the trade of blacksmith, up to the days of his old age, when he could only follow afar off the labour of his monks. The monks of Iona were also sailors, and besides cultivating the ungrateful soil of their desolate island, had also to "row, and cross the sea in their leathern barks," and accompany their abbot in his voyages through the islands. It becomes comparatively easy to represent to ourselves with Montalembert " the tall, old man, with his fine and regular features, his sweet, powerful, and penetrating voice, looked upon as one of his most miraculous gifts, the Irish tonsure high on his shaven head, and his long locks falling behind, clothed with his monastic cowl, and seated at the prow of his coracle, steering through the misty archipelago and narrow lakes of the north of Scotland, and bearing from isle to isle and from shore to shore, light, justice, and truth, the life of conscience and of the soul" .

Such was his love of the Sacred Scriptures that he in said to have made with his own hand, three hundred copies of the holy Gospels, a labour of love at which he toiled from youth to age. The last day of his life found him copying part of the Psalter, and leaving finished a page with a verse of the thirty-third psalm, he stopped and said: "Let Baithen (his successor) write the remainder." Of his immense labours in preaching the Gospel, we do not here intend to speak. His sainted biographer, kinsman, and successor relates, how when he could no longer go out to work with his brothers, he put down his pen to bless them as they came home from the fields.

Besides their manual labour, the monks of the Columbian Order, after the example of their great Father and founder, devoted themselves to literary work. Montalembert says that the Irish Church was entirely swayed by the spirit of Columba and his successors and disciples, during the time which is looked upon as the Golden Age of its history, down to the Danish invasions in the eighth century. Speaking with special reference to the Columbian monasteries, this celebrated writer, who spent many years of unremitting toil in drawing every fact and statement from original and contemporary sources, subjected to the moat rigorous investigation,' says : —

" It has been said, and cannot be sufficiently repeated, that Ireland was then regarded by all Christian Europe as the principal centre of knowledge and piety. In the shelter of its numberless monasteries, a crowd of missionaries, doctors, and preachers were educated for the service of the Church and the propagation of the faith in all Christian countries. A vast and continued development of literary and religious efforts is there apparent, superior to anything that could be seen in any other country in Europe. Certain arts— those of architecture, carving, metallurgy, as applied to the decoration of churches — were successfully cultivated, without speaking of music, which continued to flourish both among the learned and the people. The classic languages, not only Latin, but Greek, were cultivated, spoken, and written. And in Ireland, more than anywhere else, each monastery was a school, and each school a workshop of transcription, from which, day by day issued new copies of the Holy Scriptures and the Fathers of the primitive Church — copies which were dispersed through all Europe, and which are still to be found in continental libraries. Columba, as has been seen, had given an example of this unwearied labour to the monastic scribe; his example was continually followed in the Irish Cloisters, where the monks did not entirely limit themselves to the transcription of Holy Scripture, but reproduced also Greek and Latin authors, sometimes in Celtic character, with gloss and commentary in Irish, like that Horace which modern learning has discovered in the library of Berne. These marvellous manuscripts, illuminated with incomparable ability and patience, by the monastic family of Columba, excited four hundred years later the declamatory enthusiasm of a great enemy of Ireland, the Anglo-Norman historian, Gerald de Barry. Exact annals of the events of the time were also made out in all the monasteries. These annals replaced the chronicles of the bards; and so far as they have been preserved, and already published or about to be published, now form the principal source of Irish History."

We remark that according to O'Curry, the Annals erroneously called the Annals of Kilrouan, ought to be called the Annals of Inch-Mac-Nerin, in Loch Cé. This is the island, on which, as we have seen, St. Columba founded his monastery. Dr. Nicholson describes these annals in his Irish Historical Library thus: " Annals of the old Abbey of Inch-Mac-Creen, an island in the Lake of Loch Kea, very different from those of the Holy Trinity, an Abbey in the same Loch, of a much later foundation." The Columbian monastery of Inch-Mac-Nerin, now called Church Island, flourished down to the thirteenth century, if not later.

Let us add the testimony which the learned Usher has borne to the strict discipline of the ancient Irish monasteries, to the piety, purity, learning, and zeal of the Irish monks: —

" Our monasteries in ancient times were seminaries of the ministry; being as it were so many colleges of learned divines, whereunto the people usually resorted for instruction, and from whence the Church was wont to be supplied with able ministers, the benefit whereof was not contained only within the limit of this island, but extended itself to foreign countries likewise. For this it was that drew Egbert and Ceadda, for example, into Ireland, that they might there ' lead a monastic life in prayer and continency, and meditation of the Holy Scriptures.' This was the principal means whereby the knowledge both of Scriptures and of all good learning was preserved in that inundation of barbarism, wherewith the whole West was, in a manner, overwhelmed. They (the monks) did observe perpetual virginity, which is not commanded, whereas for not sinning it is sufficient to observe the precepts. Our monks were religious indeed. How then did these men live? Walafridius Strabo tells us that, ' some wrought in the garden, others dressed the orchard; Gallus made nets and took fish wherewith he not only relieved his own company, but also assisted strangers.' And the Apostle's rule is generally laid down for all monks in the Life of Fursaeus : ' 'I'hey who live in monasteries should work with silence, and eat their own bread." Such monks, as Bede affirms, loved to regulate their watches, fastings, and prayers, and manual labour according to the will of their governor."

Altogether, looking at the manner of life, religious rule, and observances of the Columbian monks, one is struck with the thought, that the " primitive Protestantism of the Celtic Church " was something very different from latter-day Protestantism; and when we are told that these ancient Irish Columbian monks were " good Presbyterians, and preserved for centuries the pure doctrine, church government, and discipline of Presbyterianism,'' we can only marvel that the present doctrine, church government, and discipline of Presbyterians, are so different from their primitive forms.

Such were the saintly monks who dwelt of old in St Columcille's monastery, at Aseylyn, by the swift flowing Boyle, and Inch-mac-Nerin, on the fair Loch Cé. Those who have possessed themselves of the lands watered by their sweat, and fertilized by their ceaseless labour, whose own lives are so filled with work, well may talk of their laziness. Those who owe their knowledge and civilization to their unwearied literary industry, well may talk of their ignorance.

J. J. K.

Irish Ecclesiastical Record, Volume 3 (1882 ), 23-35

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Patrons in Poetry: Saint Columba's Penance

Although modern scholarship seems to take the view that the exile of Saint Columcille was a voluntary one, for previous generations his banishment from Ireland following the battle of Cúl Dreimne was a powerful motif. In the poem below, the writer depicts the saint as accepting the penance of exile in the same spirit as Our Lord accepted His cup of sorrow. The idea of uniting our own sorrows to those of Christ in His passion was a typically Irish Catholic way of dealing with life's hardships, and in 1874 when this poem was published, the Great Famine, when a million people were driven into exile, must still have been very much in the public consciousness.

ST. COLUMBA'S PENANCE.

“WOULDST thou, Columba," Molaise said,

"Change into love God's hate-

Hate for thy sin, which blood hath shed,

And homes made desolate?

The law hath passed of Nature's Lord,

Sped forth the arrow of His word,

Swift bearing this decree,

That thou from thy dear land depart,

And Ireland, country of thy heart,

Thou ne'er again may see."

"Mercy!" he cried, in accents wild,

"Stay, stay, O God, Thy hand.

Let me not be for life exiled

From Erin Fatherland.

As clings the vine to widowed elm,

As he whom angry waves o'erwhelm

Grasps solitary spar,

So doth my heart to Ireland cling:

Then from its shores, my God, my King,

O! send me not afar."

But mem'ries come of Olive Mount,

Which saw a God-man weep,

Weep blood, when first of sorrow's fount

He drank the lowest deep.

Which heard, "Oh! Father," Christ exclaim,

"In pity, let this cup of shame

Pass from Thine only Son.

Yet tho' from ignominy and toil

This frail humanity recoil,

Thy holy will be done."

"Thus spake the Saviour, and shall I

His chalice cast aside?

Shall I contend with God on high,

His sacred will deride?

Oh! no, though suffering nature faint,

Though from my soul break forth the plaint

Of bitterest agony,

Let me in Jesus’ anguish share, —

Let me a life-long exile bear,

Dear Ireland, far from thee."

W. O. F.

The Irish Monthly, Volume 2 (1874), 504

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The Life of Saint Columba by Saint Cuimine the Fair Part 2

CHAPTER XIII.

He enjoys celestial visions during three days.

LIKEWISE, on another occasion, when staying in the same island, the grace of the Holy Spirit was abundantly and incomparably poured out upon the holy man, and dwelt with him in a marvellous manner for the space of three days, so that for three days and three nights he neither ate nor drank, nor permitted any one to approach him, but remained in his house, which was shut up and filled with celestial brightness. At night rays of surpassing brilliancy were seen to burst from the house through the chinks in the doors and through the key-holes, and spiritual songs were heard being chanted by him, and songs before unheard. And as he afterwards openly confessed, he was deemed worthy to learn in that place many things, both obscure things of the Scriptures and mysteries unknown to men.

CHAPTER XIV.

He relieves the want of a poor man by a spit he blessed.

ON one occasion there came to the Saint a certain peasant who was very poor, complaining bitterly that he had not anything wherewith to feed his wife and little ones. Sympathising with him, the merciful servant of God said: "Poor man! Take a stake from the neighbouring wood and bring it to me quickly." He obeyed, and went and brought one. And the Saint taking it, sharpened it into a spit, and with his own hand blessed it and gave it to him, saying: "Watch carefully over it, it will hurt neither man nor cattle, but only beasts and game and fish, and so long as thou keepest it, there will be no want whatever of venison in thy house." On hearing this the poor man returned to his home rejoicing; he also fixed the spit in remote parts of the country which the beasts of the forest were in the habit of frequenting, and when the night was passed, went with the first dawn of day to visit it, and found a stag impaled upon it. But why say more? Not a day passed but the stake caught a buck, a doe, or some other animal. His whole house, as it were, was overflowing with the flesh of wild animals. But not many days after, his foolish wife, overcome by the persuasion of the devil, spake thus to him: "Take the stake from the ground; for if any of the men or domestic cattle should be killed upon it, thou and I with our children will be led captive or reduced to slavery." "It will not be so," replied the husband; "for the Saint of God has interdicted it from hurting man or beast." Nevertheless, yielding to his wife, he took the stake out of the field, and placed it beside the wall of his house, when immediately his house dog, running against it, died. On this his wife again said: "One of thy sons will fall upon the stake and die." At this the husband removed it from beside the wall, and carrying it into the wood, placed it among thick bushes, so that it might hurt no one. But when he returned on the following day, he found a huge salmon, which he was hardly able to carry alone, impaled upon it. Then he placed the stake upon the roof, when a crow flying by chance against it, was killed. Whereupon the poor man, who was now prosperous, led astray by the counsel of his wife, took the stake from the roof, seized his axe, cut it into many pieces, and threw it into the fire, and immediately became poor.

CHAPTER XV.

He is suffused with Heavenly Light in the Church.

ONE winter night S. Fernaus entered the Church alone to pray, and was devoutly praying at a certain seat. S. Columba, ignorant of this, entered the church a little after for the same purpose, and along with him there entered a golden light, which descended from heaven and filled the whole church. Moreover, the heavenly light filled also the chapel, though it was shut off, where Fernaus was lying hid in great alarm; and as no man can look at the summer sun at noontide with steady unblinking eyes, so also Fernaus could not endure that heavenly splendour. At length having seen the lightning brilliancy no strength remained in him. After a short prayer, however, S. Columba left the church, and on the morrow he called Fernaus to him and addressed him in these consoling words: "O my child, last night thou didst that which was pleasing in the sight of God in bending thine eyes down to the earth for fear of the light. For if thou hadst not so done, thine eyes would have been blinded; but while I live, take care to keep this vision secret."

CHAPTER XVI.

The Life of Columba is prolonged in answer to the Prayers of the Church.

ON another occasion, also, when the man of God was staying in the Island of Iona, his face glowed with a sudden joyfulness, and lifting his eyes to heaven he rejoiced greatly; but after a little he became sad. Two brethren, however, who were standing at the door inquired the reason of this sudden joy and the following grief. To whom the Saint replied: "Go in peace. I may not tell you." But when they were too troublesome to him concerning this occurrence, he said: "If you will keep it secret, I will tell you, for I love you." And when they gave their word, he spoke thus to them: "Up to the present day thrice ten years of my pilgrimage in Britain have been fulfilled. Moreover, I have asked from the Lord that in the end of this thirtieth year I might pass away and be with Him. And this was the cause of the joy concerning which ye trouble me. I also saw the angels coming to meet my soul as it was about to leave the body. But lo! they stand afar off, being suddenly held back and not suffered to approach nearer, because He who granted that what I besought should happen on this day, hearkening to the prayers of many churches concerning me, has changed more quickly than I could tell; for in answer to the prayers of the churches, it has been granted by the Lord that four years from this day shall be added to my continuance in the flesh. Now this delay was the cause of my grief. But when these four years are ended, I shall joyfully pass to the Lord by a sudden death."

CHAPTER XVII.

He predicts the Hour of his Death; and blesses Iona.

ACCORDING therefore to these words the man of God lived in the flesh for four years more, which being ended, one day in the month of May, infirm with age and conveyed in a waggon, he went to visit the brethren who were labouring in the fields and began to address them as follows: "During the Easter festival, in the month of April just past, I earnestly desired to pass away to Christ, but that the festival of joy might not be changed for you into sorrow, I preferred to delay the day of my departure longer." At these words the brethren were exceeding sorrowful. But the man of the Lord, as he sat in the vehicle, turned his face towards the East, and blessed the island with the islanders who dwelt therein, and from that day there was no viper in it hurtful to man or beast. At length after the words of benediction, the Saint was borne back to his monastery.

CHAPTER XVIII.

He sees an Angel.

BUT when a few days were passed, while the solemnities of the Mass were being celebrated according to the custom on the Lord's Day, suddenly, his eyes being lifted up, the face of the blessed Columba was seen to be overspread with a bright glow. At the same moment he alone beheld an angel of the Lord hovering above within the walls of the oratory. For this was the cause of that sudden joy, concerning which when those present inquired, the Saint made to them this reply: "Wonderful and incomparable is the subtilty of the angelic nature! For lo! an angel of the Lord sent for the safe-keeping of some one dear to God, looking down upon us within the church and giving his benediction, has returned again through the roof of the church, and left no trace of such exit." These things the Saint said signifying them concerning himself; nevertheless at the time the brethren knew it not; but afterwards they understood.

CHAPTER XIX.

He indicates the Day of his Death to Diormit.

ACCORDINGLY the holy man at the end of the same week, that is on the Sabbath day (i.e., our Saturday), privately called his servant Diormit to him, and thus spake: "In the Sacred Writings this day is called Sabbath, which, being interpreted, is Rest. And truly to me this day is a Sabbath, because to me it is the last day of life, in which, after the afflictions of my labours, I take my rest, and on the coming Lord's day night, shall go the way of my fathers. For already Christ invites me, and so it is revealed to me by Him." At this the servant was much grieved, but was consoled by the father. Thence going out and ascending to the summit of a hill overlooking his monastery, the Saint of God stood a little, and with uplifted hands blessed his community, and prophesied many things concerning the present and the future which the event afterwards confirmed.

CHAPTER XX.

When the Hour of Death is near, he makes a division of a Psalm.

AFTER these things, descending from the hill and being returned to the monastery, he was sitting in his cell writing a psalter. Coming at length to that verse of the thirty-third Psalm, where it is written: "They that seek the Lord shall not want any good thing," he said: "Here I think I must stop. Baitheneus must write the words which follow." Now the verse which the Saint had just written applied very fitly to him to whom verily the good things of eternity will never be lacking. But to his successor, that is to the father of his spiritual sons, the following suited not less fitly; "Come, my children, hearken unto me, I will teach you the fear of the Lord." For, as his predecessor enjoined, he continued, not only in writing but also in labouring in the rule of the monastery.

CHAPTER XXI.

The Last Words of Columba.

ACCORDINGLY, after he had finished writing this verse, which completed the page, he went into the holy church to celebrate the Mass of the Lord's Day night. Returning to his dwelling as soon as it was ended, he sat all night on his bed, where for straw he was wont to have the bare floor, for a pillow a stone, which even to this day remains beside his sepulchre, as it were the inscription on his monument. So then sitting there he commended his last words to his children, saying: "Among yourselves have always mutual and unfeigned charity with peace; but the Lord, the Comforter of the good, will be your aid, and I, abiding with Him, will intercede for you, that the good things of time and eternity may arise to you." After these words were said, S. Columba was silent for a little.

CHAPTER XXII.

Columba Dies in the Church.

THEN straightway at midnight, when the bell rang, rising hurriedly, he went to the church, and running more quickly than the rest, he entered alone, and fell down before the altar on bended knees in prayer. But Diormit, his servant, having followed more slowly, saw from afar at that moment the whole church filled from within with angelic light; as he drew near to the door the same light quickly vanished, but not before it had been seen by some of the brethren. But Diormit, entering the church, cried out repeatedly with tearful voice: "Where art thou, father?" And as lights had not yet been brought in by the brethren, he groped about in the darkness, and found the Saint lying upon his back before the altar. He raised him a little, and sitting beside him laid the holy head in his lap. But the other brethren running up and seeing that the father, whom they had loved while living, was dying, mourned exceedingly as he died. But the Saint, whose life had not yet passed away, raised his eyes to both sides, looked around with a joyful countenance, and saw the holy angels near. Diormit, having raised his right hand, signified that he should bless the brethren; but the holy father nodded to him and raised his hand himself as far as he could. And after his holy benediction thus signified, he straightway gave up the ghost. His face meanwhile remained ruddy, and in a wonderful degree enlivened by the angelic vision, so that it seemed to be the face not of the dead but of the sleeping.

CHAPTER XXIII.

His Burial .

MEANWHILE, after the departure of the holy soul, the hymns at Matins being finished, the sacred body was borne with the melodious singing of the brethren back from the church to his dwelling, where for three days and three nights his honourable obsequies were duly performed. When these were finished to the praise of God, the holy body, wrapped in clean linen cloths, was buried with due reverence, to be sometime raised in eternal glory.

CHAPTER XXIV.

A Storm occurs during the Days of his Obsequies as the Saint predicted.

FOR once one of the brethren said to the Saint: "All the people of the provinces will come after thy decease to thy obsequies." "No," said the Saint, "the event will not turn out as you say; for a mixed crowd will not be present at my obsequies; only my own monks with whom I have lived will fill my grave and honour my funeral with their attendance." And so it came to pass, for during those three days and nights of his obsequies, a great storm of wind without rain blew, so that no vessel was able to cross the sea to take part in the last rites of the man of God. At length, when the Saint was buried, the wind falling and the tempest being stilled, the waves of the sea became quiet. Glory to Thee O God. Amen.

CHAPTER XXV.

Eulogy of Columba. He raises the Dead. A Wonderful Stone. He Slays a Boar with a Word. He Blesses the Cows. He beholds souls received into Heaven. He appears to King Oswald. He predicts concerning King Aidan.

LET the reader therefore consider what and how great were the merits before God in the highest of him whom God so magnified by the prerogative of signs and the privileges of merits, and on whom, next to the Apostles, he bestowed the gift of his grace. For in the flesh, as an angel living, he stilled tempests, calmed seas, a Church not opened to him, he very often unlocked without a key, the bolt being uninjured, imprinting upon it only the sign of the Lord's cross. After kneeling some time, when he had poured himself out in prayer, rising from the ground, in the name of the Lord he brings to life the dead son of some common man, and after his obsequies are celebrated, he presents him alive to his father and mother. Also a stone dipped by him in water, in a wonderful way, contrary to its nature, floated upon the surface of the water, nor could this which the holy man had blessed be ever afterwards sunk. A sick man drank of the water in which it was swimming and immediately returned from the brink of death, and recovered soundness and health of body. Accordingly the same stone, afterwards preserved in the treasury of the King, wrought many cures among the people by the finger of God, by whom it had been blessed by the hand of Columba, the man of God. Again, when he has entered a wood, a boar of marvellous size, which the hounds chanced to be pursuing, meets him. At the sight of the Saint it stopped, and having raised his holy hand, said: "Come no further; die where thou art;" and it died. He also blessed five cows belonging to a poor man and commanded their number to increase to a hundred and five; and this rich blessing was upon the man's sons and grandsons. This Saint, too, very often beheld the souls of just men carried by angels into heaven, and those of wicked men taken down by demons to hell. Moreover, he spake to King Oswald, who had marked out his camp, in preparation for battle, and was sleeping in his tent on a cushion, and commanded him to go forth to battle. He obeyed the command and obtained the victory. Moreover, returning afterwards he was ordained by God Emperor of all Britain, and all the nation, who before that were unbelieving, were baptized. He likewise examined the whole world, clearly perceiving it as if collected under a single ray of the sun, its bosom being wonderfully opened to his merits. One day, also, the Saint of God instructed his servant to suddenly toll the bell. Aroused by the sound, the brethren forthwith entered the Church. The Saint said to them: "Pour out your prayers to the Lord for Aidan and his people." After a time he went out, and looking to heaven, said: "Now the barbarous host is turned to flight, and the victory is yielded to Aidan." Also in the spirit of prophecy he told them of the number of three hundred and three men of the army slain.

CHAPTER XXVI.

A Miracle Wrought by his Tunic.

AFTER the death of the man of God, a great drought occurred in the spring time. And the brethren fearing an approaching plague raised in the air the white tunic in which the blessed man was clad in the hour of death, and shook it thrice. They also read the books written by his own hand. When all these things were duly performed, wonderful to relate, on the same day a violent rain falling watered the thirsting land, and in the same year it produced rich crops.

CHAPTER XXVII.

AGAIN, once when the Saint was annoyed by a press of the brethren, a boy, very mean in countenance and dress, secretly near behind, that he might touch the fringe of the coat with which the Saint was clad without him knowing. But this was not hidden from the Saint; for reaching his hand behind him, he held the boy's neck. To whom, trembling, the Saint said: "Open thy mouth and put out thy tongue;" which doing, the Saint blessed him with outstretched hand, and said to those standing by: "This boy, now despicable to you, will from this hour be famous in all Ireland, and excel in wisdom, eloquence, in good manners, and in fruitfulness of virtues." Which, indeed, God fulfilled according to the prophecy of His Saint, to the praise and glory of His name, to whom is honour and glory for ever. Amen.

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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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