The Latin & Irish Lives of Ciaran by Anonymous (recommended reading txt) 📖

the Prophet whose story is told in 1 Kings xiii, which is directly quoted in LA.

The mutual blessings of the two saints may be compared with the prophecy said to have been uttered by Ciaran of Saints Cronan and Molan who visited him at Clonmacnois (CS, 542). The one (Cronan) took away with him the remains of his repast for distribution to the poor, the other left them behind in the monastery; whereupon Ciaran said that the monastery of the one should be rich in wealth and in charity, that of the other should always maintain the rule (of poverty). Such tales as this, of compacts between saints, are probably based on mutual arrangements of one kind or another between the monasteries which claimed the saints as founders; we have already seen leagues established between Clonard and Aran on one side and Clonmacnois on the other, expressed as leagues made by Ciaran with Findian and Enda respectively. Contrariwise, we read of the disagreement of saints when their monasteries were at feud with one another. Ciaran was not always so successful in making treaties with his ecclesiastical brethren. Thus, he is said to have made overtures to Colman mac Luachain of Lann (now Lynn, Co. Westmeath)-a remarkable feat in itself, as Colman died about a century after his time-but not only did Colman refuse, but he sent a swarm of demons in the shape of wasps to repel Ciaran and his followers, who were journeying towards him. Ciaran then made a more moderate offer, which Colman again refused.[26] Lann was in the territory of the Delbna, who, although friendly to Clonmacnois in the middle of the eleventh century, plundered it towards its close ( Chronicon Scotorum , 1058, 1090; Annals of Four Masters , 1060).

The chronology of Ciaran the Elder is entirely uncertain. He is said to have been one of the pre-Patrician saints, in which case he could hardly have been a contemporary of Ciaran the Younger, unless we believe in the portentous length of life with which the hagiographers credit him (over three centuries, according to the Martyrology of Donegal , though others are content with a more moderate estimate).

The story of Crithir is told again in the Lives of Ciaran the Elder (see Silua Gadelica , vol. i, p. 14, and corresponding translation). The culprit is there called Crithid, and the version adds that the event took place in a time of snow.

The Geographical Names in LA. -Saigyr, properly Saigir, is now Seir-Kieran in King's Co. Hele, properly Eile, was a region comprising the baronies of Clonlisk and Ballybrit in King's Co., and Eliogarty and Ikerrin in Tipperary.


XLVI. HOW AN INSULT TO CIARAN WAS AVERTED (LB)

For parallels to this story see Plummer, VSH, i, p. clxxxvii, note. Compare also the third of the metrical fragments with which LB closes. It is clear that the purpose of the robbers was to efface the tonsure of the saint; very likely ecclesiastics were on occasion subjected to such rough treatment during the period of transition between Paganism and Christianity.


XLVII. HOW CIARAN WAS SAVED FROM SHAME (LB)

Contemporary representations ( e.g. on the sculptured crosses) show that at this time two garments were normally worn, a lene or inner tunic, and a bratt or mantle. These, with the addition of a cape, something like a university hood, which could be thrown over the head, made up the complete equipment, and if all these were given to beggars the owner would be left completely destitute. So, in the story of the Battle of Carn Conaill, as narrated in the Book of the Dun Cow , Guaire, king of Connacht, of whom we have already heard, on one occasion would, if permitted, have divested himself of all clothing to satisfy importunate beggars. The device of the water-covering is remarkable.


XLVIII. HOW A MAN WAS SAVED FROM ROBBERS (LB)

This story, summarily and rather obscurely told in the text before us, is related more clearly in the Life of Brenainn (VSH, i, 101). The saint, seeing a man hard pressed by his enemies, bade him take up his position beside a standing stone; he then transformed the victim into the stone, and the stone into the victim. The assailants, thus deceived, cut off the head of the stone, and departed in triumph: the saint then reversed the transformation, leaving the man to go his way in peace. An analogous story is that of Cadoc, who turned raided cattle into bundles of fern, and transformed them back to cattle when the raiders had retired discomfited ( Cambro-British Saints , pp. 49, 342).


XLIX. THE DEATH OF CIARAN (LA, LB, VG)

This impressive story, which is as remote as possible in style from the ordinary stock incident, is probably authentic. The chronological indications in VG are quite wrong: the 9th of September A.D. 548 was a Wednesday, and was the twentieth day of the moon. They are, however, so far accurate for the year 556, that 9th September in that year was Saturday, and was the nineteenth day of the moon. As the observation of new moon, if not astronomically calculated, is often wrong by a day, owing to the faint crescent not being seen at its very first appearance, this is sufficiently close to allow us to enquire legitimately whether 556 may not have been the true date of Ciaran's death.

The Bollandists cite from the Life of Saint Cellach a tale to the effect that Cellach was son of Eogan Bel King of Connacht, and was a monk at Clonmacnois; but on the death of his father he secretly absconded, in order to secure the kingdom for himself. Becoming convinced of the sinfulness of this proceeding, he returned and submitted to Ciaran once more, who received him fraternally after he had spent a year in penance . As the Bollandists point out, this story (quite independently of its historical authenticity) reveals a tradition other than that of Ciaran spending but seven months on earth after founding Clonmacnois. The Annals of Ulster also gives him a longer time at Clonmacnois, dating the foundation 541, and the death of the saint 548: a space of seven years. This would make the saint only twenty-six years old when he founded Clonmacnois, which is perhaps improbable. We may suggest another way of reconciling the traditions, taking the orthodox date for the foundation of Clonmacnois (548) but postponing the death of the saint to 556, in accordance with the astronomical indications. Some one noticed that if his life were retrenched to the year of the foundation of the monastery, it would be brought into conformity in length with the Life of Christ.

With Ciaran's indifference as to the fate of his relics, contrast the dying injunction of Cuthbert to his monks, that they should dig up his bones and transport them whithersoever they should go.[27]

The Little Church intended by the author is presumably the small chapel, of which the ruins still remain at Clonmacnois, called Saint Ciaran's chapel. It is a century or two later than Ciaran's time, but may very probably stand on the site of Ciaran's wooden church. Hard by is the end of a raised causeway leading to the Nunnery; this may be the "Little Height" referred to.


L. THE VISIT OF COEMGEN (LA, VG)

Coemgen's petulance at the preoccupation of the bereaved monks (VG) is in keeping with other traditions of that peppery saint. The resurrection of Ciaran after three days is another touch in imitation of the Gospel story: it is, however, also told of Saint Darerca, who appeared to her nuns three days after her death (CS, 185).

The story before us is thus related in the Life of Coemgen: "At another time most blessed Coemgenus made his way to visit most holy Kyaranus the abbot, who founded his settlement Cluayn meic Noys, which is in the western border of the territory of Meath, on the bank of the river Synna over against the province of the Connachta. But Saint Cyaranus on the third day before Saint Coemgenus arrived, passed from this world to Christ. His body was laid in a church on a bier, till Saint Coemgenus and other saints should come to bury him. And Saint Coemgenus coming late to the monastery of Saint Chyaranus, he entered the church in which was the holy body and commanded all the brethren to go forth, wishing to spend that night alone beside the sacred body. And when all the brethren had gone out, Saint Coemgenus carefully closed the door of the church, and remained there alone till the following day; but some of the brethren were watching till morning before the doors of the church. And as Saint Coemgenus prayed there, the most blessed soul of Saint Chiaranus returned to his body, and he rose and began to speak in health-giving words to Saint Coemgenus. The brethren remaining outside heard the voice of each of them clearly. Saint Kyaranus asked blessed Coemgenus that they should interchange their vesture, as a sign of everlasting fellowship: and so they did. On the following day when the door of the church was opened, the brethren found Saint Coemgenus clad in the vesture of Saint Kyaranus, and Kyaranus wrapped in the vestments of Saint Coemgenus. The body of Saint Kyaranus was warm, having a ruddy tinge in the face. Saint Coemgenus pointed out to the monks of Saint Kyaranus the brotherhood and fellowship which he and Saint Kyaranus had established for ever between themselves and their places and their monks; and the brethren who watched that night bore testimony thereto. When the body of Saint Kyaranus was honourably committed to the ground, Saint Coemgenus returned to his own settlement." (VSH, i, 248).

In this story we see as before the explanation of a treaty between Clonmacnois and Glendaloch.

The Annals of Clonmacnois narrates the story of the death of Ciaran and the visit of Coemgen, with an interesting additional miracle. "Dying, he desired his monks that they would bury his body in the Little Church of Clonmacnois, and stop the door thereof with stones, and let nobody have access thereunto until his companion Coemgen had come; which they accordingly did. But Saint Coemgen dwelling at Glendaloch in Leinster then, it was revealed to him of the death of his dear and loving companion Saint Ciaran, whereupon he came suddenly to Clonmacnois: and finding the monks and servants of Saint Ciaran in their sorrowful and sad dumps after the death of their said lord and master, he asked them of the cause of their sadness. They were so heartless for grief as they gave no answer; and at last, fearing he would grow angry, they told him Saint Ciaran was dead and buried, and ordered or ordained the place of his burial should be kept without access until his coming. The stones being taken out of the door, Saint Coemgen entered, to whom Saint Ciaran appeared: and [they] remained conversing together for twenty-four hours, as is very confidently laid down in the Life of Saint Ciaran; and afterwards Saint Coemgen departed to the place of his own abiding, [and] left Saint Ciaran buried in the said Little Church of Clonmacnois. But king Diarmait most of all men grieved for his death, insomuch that he grew deaf, and could not hear the causes of his subjects, by reason of the heaviness and troublesomeness of his brains. Saint Colum Cille being then banished into Scotland, king Diarmait made his repair to him, to the end [that] he might work some means by miracles for the recovery of his health and hearing: and withal told Saint Colum Cille how he