Meyer, ITS 17 (1911)

¶1] “Viriliter agite et confortetur cor vestrum, omnes qui speratis in Domino” — “Act manfully, and let your heart be strengthened, all you that hope in the Lord.” The Holy Spirit — the Spirit that is nobler than every spirit, the Spirit who enlightened the twofold Church of the Old and New Testaments with the grace of wisdom and prophecy — it is that Spirit who spoke these words through the mouth of the royal prophet David son of Jesse, saying: ‘Viriliter agite’ etc. That is the David who made thrice fifty psalms in praise of God, for God had ordained him both king and prophet, as it is said: “Samuel anointed David to be king and prophet.” And the psalm in which that verse stands — “viriliter agite” — is the thirtieth psalm in the book of Psalms, and this is its beginning: ‘In te Domine speravi’; and he spoke it in the person of the people, and that verse has been uttered by three authors.

10] The first author of them was Moses son of Amram, for Moses uttered it in praying the children of Israel against Midian and Amalek — the heathen tribes that were against the children of Israel. The second author was Jesus filius Nave, for Joshua son of Nun uttered 15] the same verse as he led the people of Israel across the river Jordan to make war upon the peoples called the Canaanites. The third author was King David, for David uttered it — “viriliter agite” etc. — 20] in exhorting his household to be brave against the Philistines; and it is fitting to say it in the spirit, as God Himself said to His saints to make war against the evil spirits. And that saying applies equally to men and to women, for there are many people who long to wage war and before they begin their warfare they fall in it; and there are other companies who begin warfare and before they finish it they abandon their warfare; and there is another company that wages a sharp war without weapons, and it is for that reason the psalm says “viriliter” — ‘manfully’.

¶2] Many saints and righteous ones in the Old and New Testaments fought manfully and strongly for God, as did the noble elder whose festival and commemoration occurs at this season, namely Colmanus filius Luachaini — Colmán son of Lúachán. Now the Christians celebrate the festival and commemoration of that Colmán mac Lúacháin on the fifteenth of the calends of July, on the seventeenth day of the solar month, on this very day, which is the seventh day of the week in this present year. Calends of July — that is, the day after the feast of the Cross(?); and it is of him that “the golden hero above lands” a’ “the splendid sun above peoples” a’ said in the Félire. Or it might be on the eve of Samain — that is, Crónán — and that Crónán might be the other son of Lúachán. Now his relics lie still among earthly things with honour and veneration, and though his honour is great to-day, it will be greater on the day of judgement, when they will shine like the sun in heaven, in the union of the saints and holy women of the world, in the union of patriarchs and prophets, in the union of apostles and martyrs, 15] in the union of the divinity and humanity of the Son of God — in the union which is nobler than every union, the union of the noble all-powerful Trinity, Father and Son and Holy Spirit. We beseech the mercy of the whole Trinity, etc.

¶3] Here something is told of his bodily genealogy and of his miracles and marvels from his birth until he went to heaven.

20] Colmán, namely, son of Lúachán son of Leda son of Maine son of Fergus son of Conall Cremthainne son of Niall Noígiallach son of Eochaid Mugmedón son of Muiredach Tírech son of Fiacha Sroiptine son of Cairbre Lifechair son of Cormac Ulfhata son of Art Óenfer son of Conn Cétchathach — and the common genealogy of the children of Conn Cétchathach from that back to Adam.

¶4]

25] Or thus, a truer genealogy: Colmán son of Lúachán son of Leda son of Maine son of Diarmait Derg son of Colmán Mór of Meath — that is, of the king — and that man was son of Diarmait son of Cerball son of Conall Cremthainne son of Niall Noígiallach. And this is the one tribute(?) that is born of the children of Colmán from that onward, as is manifest from Bishop Etchen afterwards in his lay: and he is entitled to a scruple of tribute from the children of Colmán, and a horse from every king, that seventh year all(?).

Colmán then — ‘a dove of the monks enduring the firmament’(?), as Colum Cille said, enduring affliction in the world like faithful Job. 5] Or again, it is an etymology that is there: Colmán quasi ‘complete’, for there is no defect(?) of any good in him, in body or soul. Or again, Colmanus quasi “columna manens” — a pillar remaining, that is, of virtues; or “manus ad columniam”, that is, a virtue striving against the columns, that is, the reproaches of sins.

¶5]

10] Now this is the naming of his mother: Lasair, daughter of Cáech Rolach son of Brócán son of Dániel son of Dáire son of Gull (from whom are the Uí Guill of Corco Raide) son of Colum son of Elell son of Baán son of Raide (from whom is Corco Raide) son of Dathí son of Fiachra son of Maine son of Brian son of Eochaid Mugmedón.

¶6] Lasair, then — she was called Lasair because of the flame of her honour(enech), or because of the holy flames that were born of her, or because of the beauty of her countenance, or by the pleasure of Him who imposed it — both were so named — or because of the beauty of her face, or according to God’s own will.

¶7] Bishop Etchen, moreover, it was he who brought about his mother’s union with his father at the cross west of Tech Lommáin, and it was then that the grace of prophecy came upon Bishop Etchen, so that he spoke this verse in prophesying of Colmán:

“There shall be born of you, O full Lasair, a son for whom warriors shall give swift tribute(?); pillars of the children of Colmán without trouble — Colmán of Lann, son of Lúachán.”

¶8] Now Lúachán had three brothers: Anfosaid son of Leda — he was the “unlearned” in divinity, or it is from his instability; and Lechit son of Leda — as a flagstone is under the floor(?) of a house, or his will; or ‘cét’ is every ‘first’, as is said “cétfer” (the first man); Lechet then — ‘with a beginning’(?) for he was the eldest of them; and Cumaine son of Leda — “with treasures” had he ever.

Now those men took land apart in righteousness. First Anfosaid took Clúain Gamnae, and from him are descended the Uí Mænacháin and the Uí Móelumae — they are the folk of that meadow together, though the church itself belongs to the Uí Mæacháin, and half the meadow is his. Lechet then took Ráith Lechet in Cnámrus. Cumaine took the old fort of Cúanna — Ráith Chúanna Mór, built by Cúanna himself. Lúachán took Less an Daire at the head of Áth Daire, and he married a wife in that place, and she bore him seven daughters — Brogel and Buidnech and Mongdub and Lúache and Lúachet and Lessar and Trede, who was their eldest. She also bore him four sons, namely Crónán and Ernáin and Midna — medicina doctus est, for he was a physician of body and soul. Now those children were reared by devout priests — all those sons were priests, or quasi “medius in ordine nascendi inter filios alios”; and they were placed under bishops at the end of a month, and at the end of seven years were taken to soul-friends, and they read their psalms and their hymns and all the ecclesiastical order with them. And they kept themselves prudently and chastely from then on until the end of fourteen years, without any defilement of body or soul, and they offered themselves in virginity to the Lord from then on.

¶9] They went thereafter throughout Ireland into distant lands and took churches and hermitages in them. First Crónán and Ernáin took one hermitage in Sliab Bladma west from Ros Findglaise — and neither swine nor deer used to… in it(?) and it is a fair rampart of yews(?). Midna took Ráith Mór of Mag Descirt in Ciarraige Lúachra. Treide and Brogel and Buidnech took Cill Clúana Gamna. Trede — from her frequent flocks(treda) she is named. Brogel — a shining flame, or a fair bosom had she. Buidnech — the victory of honour was upon her, or she was beloved by everyone, or from the many hosts that fasted(?) with her was that name given her.

¶10 Mongdub took Cráeb Ullann — black her hair, or she was gloomy without any mockery of laughter(?), but her mind ever on God. Lúache and Lúachet took Cill Lúache in the territory of Laigis. Lúache — she was ’light’, for ’lóch’ is said for light and ’loch’ dark. Lúachet — “the clear path of righteousness”. Lesar — for she is a benefit(les) to body and soul, or ’leges’; and she has another church in Delbna Ethra in Meath itself — Lessar then, in a church in the territory of Uí Chennselaig. Lochet — “with the crashing(?) of trees”, that is, the path is dark with the trees’ blossoming(?).

¶10] Now when Colmán mac Lúacháin was placed in his mother’s womb, there was upon her during that time neither weariness nor sickness nor pain nor pang nor heaviness nor weakness, as is the custom with pregnant women. The first miracle — his being carried without pain, without pang, without suffering. 10] Now on the night that Colmán mac Lúacháin was born in Tír Colmáin, north of Tech Lommáin, Bishop Etchen came that night to Tech Lommáin. And Lommán took him the next morning to be baptised by Bishop Etchen, and he was baptised in Tír na Copán — “the land of the cup”, for a cup of water was poured over the boy’s head — and Tír na Copán was given to Bishop Etchen as the fee for baptising him, and Tír Colmáin was given to Colmán mac Lúacháin because he was born there. Now Bishop Etchen stayed that night in Tech Lommáin, and when morning came and the clerics — Lommán and Bishop Etchen — arose, they heard the many wondrous strains of music around the church on every side, and they had never heard anything more wondrous or more sweet — namely, the angels of heaven rejoicing over Colmán mac Lúacháin, as the angels of heaven made wondrous strains of music around Bethlehem on every side on the night of Christ’s birth. Then the grace of prophecy came at once upon Bishop Etchen, and he spoke this lay:

¶11] “A wondrous birth that is born — Colmán the holy, the powerful, protector of the children of Niall; he shall be a champion by the powers of holy clerics, he shall be a high kindled candle, royal sages shall be at his will. He shall be devout, he shall be fair-mannered, he shall be gentle, he shall be resolute(?), he shall be faithful, pure, chaste; he shall be a precious shining physician, full of love of the Trinity between flesh and bone. He shall be noble, he shall be humble, he shall be just, honourable, much-wondered; he shall be great above every measure, he shall be a heavy fiery sword, he shall be a protecting, plundering shield against the wretched black devil. There shall be no carnal fault of the eight chief sins(?) of the vices in the house of his body; he shall be the innocent single-minded one between body and holy soul without any cause of evil. Colmán shall be dear to every householder for his devoutness; he shall be a sage in the prophets’ lore; he shall alter the great kings, he shall ruin tribes and lords if they do evil against him. Everyone shall bring their children’s monastic subjection and their offspring(?) to him according to his due; with me the little books of every manifest scripture shall be read beside the psalter. He shall take seven chief cemeteries under rules of his Romans(?) which shall not suffer pain; a full hundred and forty over seven lasting years — that shall be the season of his royal warrior-band, it shall be no slight life. He himself shall come against the chief Lord(?) in the form of a wretched wretched leper(?) for his judgement: there shall not be born of his successors among the heirs of Elg(?) — he shall not deceive a woman’s womb — anyone who shall be a wondrous birth. A wondrous birth.”

¶12] Now the boy’s love and affection with his mother’s and father’s people was the greater for this prophecy which the noble bishop made of him. Then the boy was reared devoutly and humbly, and psalms and choir-singing and the sound of the bell at every canonical hour and the chanting of Mass every Sunday used to be heard in every place where he was, so that people used to come to ask: “what wonder has come here this night?” 20] Now when they used to go into the house where he was, it seemed to them that it was fragrant scattered herbs throughout the whole house, though there was nothing there save him and his own guardians. And when he was fully three years old, he took a place apart — Cell Bec east-north of Lis an Daire — that is, his church while he was still little, therefore it is called Cell Bec (“Little Church”); and many miracles and marvels were wrought upon him there, and he never went at all into common habitation or into the company of many people or base folk or reprobates besides.

¶13] Once Colmán went with a herd of cattle to the Brosna from Cell Bec north-west, and when he saw the shadow of a man in the water he went down into it, and it appeared to him thus, like a bright mist; and the speechless creatures of the water came to him and thrice leaped(?) before him rejoicing at him, as though they said: “Welcome to you, O Colmán, lord of this water and of the land; to you shall we serve for ever.” Now Colmán was under water a day and a night and came out dry as the apostle Paul was under water. Now his parents were at that time mourning the boy, and were sorrowful when he was found asleep in the water(?)… When his mother reached him, she sang a song of rejoicing before him and said this:

¶14] “My son, beloved is he — at the time when I see him, my time for your time — after you I shall not live. … Let my own death be sooner than the death of my calf; are you have right and due through the saint’s power. The blessing of God upon the stream that did not judge your death; it gave you sight upward to grow, to increase. God did not let the wave of death pass over your mouth within; I thank my King — Christ took you under His protection. The son who was drowned(?) for nine months about, has loosed a great cold(?) in the white Brosna. It has been promised you that you shall be everyone’s help, so that a people without weakness(?) shall be under your shield for your shadow. The pool upon which you have stretched(?) beyond every pool shall be yours; a little grain comes with me — my father and my son. My son.”

Then Colmán came out of the water to his parents and went 430] to Cell Bec thereafter. The name of God and of Colmán was magnified through that.

¶15] Another tale is recorded here. The father of Colmán’s mother — Cáech Rolach — fell sick of a bowel-disease and said to his daughter: “Bring the boy — Colmán — to me, and put his hand upon my belly.” It was done so, and he was whole at once, and the name of God and of Colmán was magnified through that miracle.

¶16] Another tale also is recorded here: Cáech Rolach said to his daughter: “Bring the boy — Colmán — to me, that he may put his breath under my eyes, for I cannot see clearly.” The boy — Colmán — was brought to him, and he put his breath under his eyes, and he was whole at once; and the name of God and of Colmán was magnified through that miracle.

¶17] Another tale is recorded here: Mongdub daughter of Lúacháin took Cráeb Ullann, and it was she who was his foster-mother(?) with Colmán; and every Sunday she used to come to Lann to listen to the Mass and celebration of her brother, and every day she used to go up the hillside to do her reading, and Colmán used to go up to himself(?) to do a lesson for her, and they used to compose a prayer there; therefore the ‘Prayer of Lúacháin’s daughter’ in Cráebuch of Lann is said of it since.

¶18] Now thereafter, at the end of seven years he was taken to a devout soul-friend, namely Bishop Etchen, and he read the psalms and the hymns and the whole ecclesiastical order with him. Now angels used to come often to converse with Colmán as far as the royal enclosure where he was. And his tutor perceived that great grace was upon him above all the other fosterlings, and the other fosterlings were seized with envy of him, and his tutor perceived it too, and the tutor said to him: “Good son, go elsewhere to do your study this time, and take a blessing.” Then Colmán went to Mochuta, to Rahan, to do his study with him.

¶19] Another tale is recorded here: the hermitage behind the Ebrach(?) was offered to Colmán mac Lúacháin in return for the Ebrach itself which had been taken from him by force — that is, from the Ebrach to the cross, and the strip that is with the cross to-day; and Erechtach — the airchinnech of Lann — and Ua Áengusa, airchinnech of Cill Uird, were fixing its boundaries, and there were twenty-seven feet in it of the people of Lann opposite the church-boy(?) who used to go on his pilgrimage to reproach Mochuta and Colmán and the saints of the pilgrimage — that is, seven score and seven hundred. If it be not fulfilled thus: Ua Ferchair and Ua Aedacáin and Ua Dercáin and all the céli Dé in that suretyship for ever, and all the people of Lismore. Mochuta cecinit — namely, when Blathmac of Rahan took him by the hand:

“Four score and sixteen men — the number of Blathmac’s children, no lie — and five and ten hundreds twice over Mochuta slew in one day. The world has lain back upon back — twelve sons has Blathmac, twelve sons to each son — the harder is their reckoning to his grandson(?). A second death came back for the death of every son’s son of Blathmac; mighty is the King who gave that of Blathmac there should be no memory.”

¶20] Now when he had reached the age of seventeen years, he went on pilgrimage from his own native land to Mochuta of Lismore in the territory of Munster. Now someone used to be detailed every night to do washing for Mochuta’s lepers(? clamrad), and a company of them used to grumble and sorrow over the task. Colmán did the nightly task for them like everyone. They were all sated then and were content without grumbling that night. Then the next day the lepers asked Mochuta: “Well now, who served our meal to us last night?” “Colmán mac Lúacháin,” said the cleric. “Let that same Colmán serve us every night,” said they, “for we were never all satisfied until last night.” “Well then, Colmán,” said Mochuta, “do that!” “Ah,” said Colmán, “it is suspected that it was not with pleasure that it was done by me”(?). “I take it upon myself,” said Mochuta, “heaven for yourself for it, and for your monks here for ever, and may their pilgrimage be in Lismore and the same due to them here. And there shall not be prosperity in the task if it be not offered to them, or if it be let go.” Colmán binds all that on Mochuta for himself, and washed his hands then and did the serving for them — et inde dicitur “Colmán Lámglan” (“Clean-hand”) of him from then on. Now Colmán served them for seven years, and read both scriptures there during that time.

¶21] Now once Colmán mac Lúacháin was seized by a great affliction for thirty days, and the monks were grieved at it, and they used to come to visit him every day to the Ebrach of Colmán mac Lúacháin — that is his hermitage in Lismore — and Mochuta himself went with them one day to see him, and that was the thirtieth day of it, and he was whole the next morning at once, therefore Mochuta spoke these verses:

¶22] “Colmán Clean-hand — great his whiteness, a hand against reproach(?), the love of the God of heaven. The love of the monks, the desire of the lepers(?), without any despair(?) in his soul. A bare bright soul of knowledge and wisdom, a head without reproach, a strong one to answer me. White-footed(?) — my tasty food, a generous steadfast man, a bright swift cheek. The hand of the Lord above you I see; by it my boldness(?) endures(?). A common sharing before all for love of heaven — the man’s gift. By God’s will he abandons(?) vows against hardship; I shall not part from Him while I live in the body. C.”

¶23] Then Colmán mac Lúacháin recovered and was filled with grace from head to foot. Now when he reached the age of thirty he was loath to celebrate with Mochuta(?) — and the cleric said he would not let him from him while he was in the body except to a neighbouring place in the same land with himself in mid-Munster; and Colmán said he would not come from his own land as long as he had leave. Then they confirmed their union there together.

¶24] Then Mochuta sent him to Dúngal son of Máelfothbil — king of Fir Maige — and he was a friend of Mochuta and of his lepers with frequent alms of food and clothing to them; and Mochuta sent fifty monks of his own household with him to Dúngal. Now when they had gone far west of Lismore, they saw a great company coming towards them with a dead man on a bier, themselves lamenting loudly. Then Colmán and that company met, and Colmán asked them: “Who is this dead man you have?” “Dúngal mac Máelfothbil,” said they. “It is to him we have been sent,” said Colmán mac Lúacháin, “and his death is a deception to us, since he was leaving land with us; lay him down a little that we may reach him.” It was done so. “Now if Dúngal were alive,” said the company, “you would get all that, and indeed for you, holy Colmán, why do you not ask the Lord for his revival? For God will do for you a thing no less than that, and we shall serve you for ever, and he himself and his children shall serve you for ever.” Whereupon Colmán spoke these two verses:

¶25] “O young manly Dúngal, you son of a true prince, ill for this company that follows me is your taking from your land. O there dead man, then, arise, come here; be you alive as we are — let us go down together.”

20] With that, at once Dúngal arose and told them all his visions there. Now the glory and honour of Colmán mac Lúacháin was magnified through that miracle throughout all Munster. Then Dúngal gave Colmán the fifty cattle for his service, and his choice of a place in his territory, and his subjection for ever.

¶26] Then Cell Uird was built by Colmán mac Lúacháin in that place — in Fir Maige — and it is for this it is called Cell Uird (“Church of the Order”), for it is in it first the order that Molaisse brought from Rome was set up(?), for he had commanded that it should not be received until it should come(?)… Now Colmán was there with many miracles and marvels until forty years of his life were completed between Munster and here before he came west — that is, seventeen years of it here, and seven in Lismore, and from then on in Cell Uird and fasting throughout Munster and on Cnoc Brénainn. Now Colmán mac Lúacháin was a deacon during that time — that is, he took the grade of monk first, and after that the ecclesiastical grades.

¶27] Another tale is recorded: in the year before Mochuta’s death there came to him Motura — son of the king of Corca Bascinn — with thirty servants to serve the Lord at Lismore. Their hair was cut and bells(?) were put on their heads(?) by Mochuta, and they were a year with him. An angel came to Mochuta at the end of the year and said to him: “Not to you have those monks been granted, but the place where their need shall be greatest is greater(?)…” “Where is he then?” said Mochuta. “God will show it to them,” said the angel; “and do you give them a bell without a tongue in it, and where it speaks with them, there shall be their resurrection and their service for ever.” Then Mochuta went and told them that tale, and they went off sadly, and a bell was given them without a tongue in it, and they fasted before every church’s night(?), and they were seven years around Ireland in that manner, and their bell did not speak during that time. 15] Now at the end of seven years, after the taking of Lann, then their bell spoke with them as they came to Lann at the Prayer of Motura. Then they came to Colmán, and cut the wood with him, and made a great causeway from Lann to Tech Laisrén across Móin Lainne, and they bound on Colmán heaven for themselves here and for their kindred for ever, so that it is they who are in the long burial-place behind the church of Colmán mac Lúacháin; and hence is Bernán Motura at Lann — it is Mochuta’s little bell in truth, and it is a relic of a householder in the place, and it heals many sicknesses and diseases upon men and cattle — namely, its water(?) and its striking upon them thrice.

¶28] Another tale is recorded here: the seven sons of Mennán son of Mænán son of Feradach son of Cas — from whom are the Dál Cais — and they were of the household of Motura. Those sons came on the Monday of great Easter to ask for food from the female airchinnech of Lann, and she said she had no food or drink ready. They went out, and they were displeased. They said to her: “Every company that has ever come from you has been displeased.” “By your God and mine, clerics,” said she, “bring death into the curse upon God(?) for you”… “We will give,” said they, “namely, that a refection of seven men be given in the name of this day to us for ever every year, of drink and food.” “That shall be given,” said she. Therefore from that onward the female airchinnech of Lann owes the making of the feast of Mennán’s sons every Easter Monday — that is, a refection of seven of drink and food for the clerics of Lann, and ale on account of Lent, if there be no drink of its own.

¶29] 11 Thereafter he went into the territory of Meath to visit his friend and his tutor — Bishop Etchen; and when he reached Cell Bic he saw a church-site on the bank of a stream near fish and water there — at the head of Áth Daire. Then the monks dug a great wall around that church, and they were wearied and exhausted after it. An angel came that night to Colmán and said to him: “However great your labour, Colmán, it is not here your monks or your own resurrection shall be.” Then Colmán went(?) bitterly and said: “What portion is here at all?” Victor the angel said to him: “One in every hundred here goes to heaven, and one in every hundred moreover to hell, from the place from which you shall be carried to-morning.” Colmán binds that on Victor the angel, and Victor said: “A deer shall come to you to-morning, Colmán, to carry your books, and they shall guide you west to-morning into Fid Dorcha, and shall fashion a cemetery for you there and shall cut down its trees.” It was done so accordingly the next day, so that after the cutting of the cemetery the angel said: “Here is, O cleric, the church-site for the sons of Lúachán.” “That shall be its name for ever,” said Colmán — “Lann mac Lúacháin.” Whereupon the angel said this, to console the sorrow of Colmán mac Lúacháin:

¶30] “Colmán of Lann, prince of a kindred — they shall not be tormented(?) for whom are poured out(?) the fresh(?) of his church. Great his labour before his monks; the household of heaven keep loving him. There is no fault in his fair-bright body that did not fill all(?) — the love of the Lord. One of every hundred good of his household goes to pain — it is not to that you are entitled(?). The little band(?) — which is not right to believe(?), that the faithful came not in his body at all. Hosts of angels for his great love keep singing continually about Colmán. Colmán of Lann.”

¶31] Then the monks cut down the rest of the wood. Now Colmán went to Bishop Etchen that he might come to him to consecrate his cemetery with him. Bishop Etchen came so, and told Colmán to take from him the noble grade of priesthood at the end of the Lent first(?), and Colmán accepted it from him. Then there came to him two other Colmáns — Colmán Eala and Colmán Comraire — that they might go together to take orders from Bishop Etchen. Now their coming on the way to him was revealed to Bishop Etchen — angelic music was heard by him that day — therefore Bishop Etchen said:

¶32] “To Christ I give thanks — I see a host of angels coming to me to visit me; wondrous is the matter. The kings of heaven make many strains of music for me; archangels have poured over the men of the tree(?). There shall be a cemetery of archangels about a meadow with renown, for the protection of your good monks — to Christ I give thanks.”

¶33] Then the three Colmáns came together to Clúain Fota, and Bishop Etchen gave them a great welcome. Then three bathing-vats were made for them at once, lest any of them should go into another’s after-washing(?) — namely, a vat of yew with hoops of yew, and a vat of oak with hoops of willow, and a vat of oak with hoops of yew. Then the three Colmáns went to them at once. Colmán Eala went into the vat of yew with hoops of yew. Colmán mac Lúacháin went into the vat of oak with hoops of yew. Colmán Comraire went into the vat of oak with hoops of willow. Then Bishop Etchen said: “Thus shall your grades be on earth, O beloved columns — namely: he who is in the vat of yew with hoops of yew shall be a bishop with a bishop’s honour; he who is in the vat of oak with hoops of yew shall be a priest with a bishop’s honour; and he who is in the vat of oak with hoops of willow shall be a deacon with a priest’s dignity.” Then the next day orders were conferred upon them in that place, and they stayed that night in Clúain Fota; therefore Bishop Etchen spoke this poem in praise of the Colmáns:

¶34] “Beloved the trio that comes there to Clúain Fota of the sod; if wrath come over them(?) deeds cannot be endured(?). The Colmáns without bond — vast is their strength; they have taken great headship(?), to them it is due. Their strength shall be one strength from to-day till doom shall come; the headship(?) of the tribes of their kindred over all shall come. Tara shall not be in sorrow for near or for far; though their assembly be difficult, if the trio are content. The great good Ulsterman, fairest on earth, and the face in which is grace — neither battle nor shower shall subdue him. He has taken many churches about the borders of the plain; he is the foster-son of a king — he is a shelter against every strife. The curly-haired Conaillech — woe to him who attacks him; it is he who answers knowledge(?), who is wise in every lore. They are a mutual compact of a hundred secrets — his heart beyond all; his dwelling without hate — it shall be holiness for ever. My own little fosterling of Clúain Colmáin Mór — welcome the band for whose protection(?) he was the head of the host. He is a star with grace from which the world shines; beloved the power without decay — grace has filled him in his course. Though their grade be wide(?), they shall be equally noble in heaven; there is not of them one not generous about food and about drink. He has excelled over everyone — the son of Lúachán of the heroes(?) — the whole of great Ireland is not more worthy or better. Welcome is the company from east and from west, in their multitude without sorrow — and beloved is the trio. Beloved.”

¶35] Then they made their union there — the three Colmáns and Bishop Etchen and Mochúa son of Némán — in heaven and on earth, and they went thereafter to their own churches, and the three Colmáns and Mochúa took their orders together. Therefore Lann and Clúain Fota and Tech Mochúa are one church from that onward — Lann the west of the church, Clúain Fota its middle, and Tech Mochúa its east. Then many monks came to Colmán mac Lúacháin and prostrated themselves before him and offered the subjection of their children and their kindred to him for ever.

¶36] Another tale is recorded here. Colmán mac Lúacháin went to ask a grant of land from Anfosaid mac Leda, and he gave him only a laugh at it. “May there be sorely-footedness(?) for the mockery, and may the man of your place laugh for ever,” said Colmán; “and it is to me your land and your heir shall serve for ever.” And Colmán also said that an outbreak upon everyone in which anyone from them(?) should be for ever, unless every man should be on the tip of his right ear — in token of the mockery they had made about Colmán — it is for that Colmán left it to them. And it is from him are descended the Uí Mancháin and the Uí Máelumae, and the folk of that meadow are they together.

¶37] He also asked a grant of Lechet, and it is from him are descended the Uí Leccett at Lann; and he said: “I have no land save the place of one house.” “you shall have nothing for ever save one house from to-day onward,” said Colmán, “and to me shall your land and your heir serve.” He asked a grant of Cumíne mac Leda, and it is from him are descended the Meic Airechtaig — the airchinnigh of Lann are they; and he said: “All my land to you, beloved son, for I have no heir myself.” “you shall have an heir,” said Colmán, “and it is he who shall be my heir for ever.” The monks said moreover: “Comely and powerful is the couple — Cumaine mac Leda and Brígh daughter of Comgall, daughter of the king of Delbna Mór. If they had a son, it were fitting that he should be Cúanna.” “It shall be so,” said Colmán. Then the couple met that night, and a son was conceived of them, and the boy was born at the end of nine months, and he was brought to be baptised to Colmán mac Lúacháin. And Cúanda was given him as a name, and the cleric was seized with a coughing-fit(etal báidhi) over him and said: “Put the boy into the bosom of my little cowl at once — a coughing-fit has come upon me.” It was done so, and the little boy filled the cleric’s cowl with his hand(?) — whereupon Colmán said: “Better is this little man than the men who refused me about the land.” Whereupon he said:

¶38] “Better a man than men(?) — I welcome it not for its deceit; to Christ I give thanks — the man who shall be born. He shall take me and shall take you(?), there shall be of our kindred a sod(?); beloved the there face — to-day is the little lamb. A blessing on the womb that was conceived within(?); my blessing on yourself — the great while shall follow you. He shall be head of my church and of my strong land after your children without shame, without deceit. Hard vehement Anfossaid and fierce Lechet — shall be at your service here; ready shall be your deeds. He shall not find death until they be withered elders; he shall go to heaven afterwards — that shall be your due. Without loss to your children while I live in heaven(?); they shall have the church of the great hundred(?); better a man than men. Better.” … Now Colmán mac Lúacháin named Cúanna in that wise. “It is under peace they shall part,” said the monks to Colmán. “That birth and the man of his place after him shall be a head of peace for ever,” said Colmán.

¶39] Now there were two septs in Fid Dorcha before Colmán mac Lúacháin — the Uí Dubáin of the Wood and the Uí Dubáin of the Plain. They came together to Colmán and made their submission to him both in death and in life, and their land in perpetuity for ever, so that they are the “kindred of the sun” at Lann from that onward. And the king gave him his freedom to them for ever from himself and from every king after him for ever, for royal and princely tribute. These are the townlands of the Uí Dubáin: Less na Fingaile with its two little forts, and Less Dubáin behind Less Grúccáin, and Less Droignéin from Less Grúccáin onward, and Rúa Mór Corracán, and Clúain Dam, and Tulach Lín there from Cill Caca(?) down, and Tech Conáin — Conán son of Fiachra son of Dubán son of Ailell, from whom are the Cenél Ailella in Fir Tulaig — and Ráith Criti and Ráith Inraith and Ráithín an Usci and Ráith an Midg and Cráeb Ullan and Ráith Speláin with its grove of acorns, and Gortín Grogín and Tír na Leici up from it, and Tech meic Conba, and Ráith Cairech, and Less na Con north-east of it, and Clúain Máel, and Loch Corr, and Tír Báethán, and Tulach Rúad — and all of them free to Colmán mac Lúacháin and to the Lord for ever from king and from the tax of the prince and of the people besides.

¶40] Another tale is recorded here: there was a wondrous smith of the people of Tech Conán at Lann — Anníaraid his name — who made a bridle with gold and silver for the king of Uí Failgi, and took it with him to sell it. Then it happened that Mac Coisemnaig was being hanged before him, and Anníaraid thought it a wonder. So Anníaraid said to the king: “A brother to me is there man — let him not be hanged!” “you shall have a choice,” said the king, “of twelve cows for his head, or the bridle, or the prisoner.” “My choice is the prisoner,” said the smith. They came away south together — the smith and Mac Coisemnaig. Mac Coisemnaig gave the smith the price of his bridle after it was asked of him — Ráith Speláin with its grove of acorns — in return for the twelve cows that had been given for his bridle’s sake(?), for he preferred that Anníaraid should be given rather than that he himself be slain(?). Now Anníaraid gave it to God and to Colmán for ever.

¶41] Another tale is recorded here: Anníaraid the smith of the people of Tech Conán had a bull, and he did not wish it to be on the cows or herds of Máelsechlainn, therefore it was called Grogín (“Groaning”). Now one day Grogín came from the landing of Inis na Cairrge to his house, and he strayed into the field of Mac Choisemnach. Then Mac Coisemnaig came to look after his field and found Grogín in it and killed him, so that his carcass was cut up. Anníaraid told that to Máelsechlainn. This was the judgement Máelsechlainn gave: that the land on which his carcass was cut up should be given to Anníaraid instead of Grogín’s price. Therefore it is called Gortín Grogín from that onward. Now Anníaraid gave it to God and to Colmán for ever. Tír na Leici, moreover — the king of Meath gave it to Colmán for the demons that used to be in its ford(?) to expel from it, for they had greatly ruined the land(?). Tech Conáin, moreover — that is the house of the abbot of Colmán mac Lúacháin, and no one has a right to anything of it save the heir of Colmán. For Colmán’s order is in the flagstone at the door of the abbot’s house, and there is angels’ ministry there every Monday. Ráith Cridi moreover in the same manner, and Achad an Pubaill in the same manner — for Colmán’s tent was there — and all these are free from tax of king and prince and people besides.

¶42] Now a vast church was built by Colmán mac Lúacháin at Lann, and the provision for a great feast was gathered by him to bless his church from noble bishops. Then the feast was made and many saints were gathered to him from every side, and three bishops were brought to him to bless the church — Bishop Conchraid and Bishop Etchen, and Colmán Eala the third bishop. The devout Fursa also came to Lann that day; and the feast was then consumed in that wise, and they all made a covenant of their union the next day with Fursa, and they all blessed the church and the great cemetery besides. Whereupon Colmán mac Lúacháin said: “My monks under your protection, Fursa!” “I accept,” said Fursa, “provided they come to me into my cemetery.” “That has been settled,” said Colmán, “for you shall have a cemetery within my cemetery here at Lann.” “So be it,” said Fursa, “and your monks shall be pilgrims in it like every cemetery of mine.” “My monks under your protection too, Bishop Etchen!” said Colmán mac Lúacháin. “I accept them,” said Bishop Etchen, “provided they come to me.” “That has been settled,” said Colmán, “for you shall have a cemetery here with you.” “So be it,” said Bishop Etchen — “let your monks be pilgrims in it as is the case in Clúain Fota.” “My monks then under your protection, Colmán Eala and Colmán Comraire!” said Colmán mac Lúacháin. “We accept that,” said they, “provided they come to us likewise.” “That has been settled,” said Colmán, “for you shall have a third of my cemetery.” Then they divided the cemetery in three in that wise — the third around Fursa’s grave belonging to Fursa himself, and the third around Bishop Etchen’s grave belonging to Bishop Etchen himself; and from that onward the three Colmáns with their saints have union and kinship(?) besides — Lommán and Samthann and the three hermits and Ua Súanaig and Mochuta and Máedóc and the saints of Ireland whoever was at Druimm Ceat — so that it is a church of household then, in that wise, for the monks of Colmán mac Lúacháin — his own church, and heaven for them in it. Then Fursa blessed the whole church the next day besides.

¶43] Now there came to him the brothers of his grandfather — the children of Forandán son of Láed Find son of Mane — and they offered their subjection to him for ever, and they gave a place of their own land to him for a gospel scruple — Léna namely. And a church was built there by Colmán mac Lúacháin, and he used to stay often in it among his monks eastward.

¶44] Another time Colmán mac Lúacháin went to Léna in Uí Forannáin to visit his monks and his church, and there the king of Ireland happened to be in Dún Léime ind Eich with a thorn festering in his foot, which caused a thirst of the wound in it(?). And that king was Domnall son of Áed son of Ainmire son of Congal Cinnmagar son of Sétna son of Fergus son of Conall Gulban son of Niall Noígiallach. Now he had been a year speechless in that fort, and the physicians of Ireland could do nothing for him. When it was heard that Colmán mac Lúacháin was in his own church at Léna, men went from the king to him, and the king told him(?): “Take your own judgement and heal my foot, for you are able, and God does for you a thing no harder than that.” Then Colmán made a prayer over his foot and said: “Put your foot upon this stone, and the thorn that is in your foot may go into it.” It was done so, and the foot was whole at once.

¶45] Now six kings of them held Tara one after another without anyone of the seed of Colmán Mór and Diarmait mac Cerbaill in Tara during that time — namely Ainmere mac Sátnai and his two sons Áed, and his two sons Máelcaba and Domnall — the two sons of Máelchaba. Thereupon Domnall gave Dún Léime ind Eich to Colmán, and Colmán built a church there and a cemetery, and he used to be in it often, and he spent three Lents in it — Úaim Cholmáin (‘Colmán’s Cave’) in the rock behind the fort, with his face towards the Boyne — and the seventeen townlands that were serving him with Domnall and with every other king before him, and two hunting hawks that he had; and their freedom for ever to the brothers of his grandfather — the children of Forannán and Áed Find and Mane — and Colmán mac Lúacháin mac Leda meic Maine himself. And Colmán said moreover: “Whatever king goes beyond this freedom for ever, the same amount(?) of his own territory and land shall fail him.” And Colmán also said: “That same full number shall fail of the kingship of Tara whenever he demands tax or tribute from them, and the whole battle shall rout against him in which anyone of them is, if they be taken out by force.” Then Colmán said: “Whoever catches one of there men, let him be brought to the king of Tara, and let him give him seven cattle for him, unless he find at the price that is least, and let him out from the top of his head(?); and it shall not be accepted until the end of seven years, and that head shall not be touched for ever, and it shall be a night of weapons(?).” And he gave freedom for ever to his household both in the churches here with their people and the churches in Uí Forannáin with their serving-folk eastward — the seventeen townlands and the three churches that are in them belonging to Colmán. And from that onward it is due in like manner(?) — the prince of Uí Forannáin and his landed men to Lann for their burial; and from that onward they are in the eastern churches, and stewards from Lann are in the eastern churches — the Uí Bráonáin and the Uí Máelbethad of the people of Lann are they together — namely, of the smiths of Lann they are, from Tulach Lonáin. To them belongs a third of the clothing of the dead eastward, and a third of the wailing(?) eastward, for keeping church dues to them.

¶46] Another tale is recorded here: one day Colmán was in his church at Less Dochuinn, on a summer morning at the hour of terce, when the cows of the place broke out towards the calves and the calves came running towards them(?); and when Colmán saw that he thrust his little staff into the stone between them and restrained them, and the calves could not go out of that place and the cows could not come to them from the other side. Then they died there together in that wise until evening, and everyone arose(?). And their traces are in the stone still, and that stone is between Cuillind Mór and Cuillind Bec in the middle. And the name of God and of Colmán was magnified through that miracle. Therefore the staff that is between the cows and the calves is named from that onward, and “macbachall” its name before that miracle, on account of the hand or the youth(?). It is that relic which is due to be in Uí Forannáin in the churches.

¶47] Another time the king of Fir Tulach came to him — Onchú mac Sáráin — and prostrated himself before him and asked a boon of Colmán mac Lúacháin, namely, that Colmán should give him the Eucharist before going into the life to come; and Colmán granted him that — that he should not die until he was at his death-confession. And Onchú said: “Why, cleric, do you not ask children for me who shall serve you for ever?” Whereupon Colmán said:

“A wondrous son shall be yours, O Onchú without defect; he shall be a fosterling, he shall be a good monk of Colmán Clean-hand of Lann.”

¶48] Another time Colmán mac Lúacháin went to Dún na Cairrge in Meath. There Onchú mac Sáráin had died a week before in Inis na Cairrge. Colmán went to him and said to him: “We promised indeed that you should not die until I should give you the Eucharist.” And Colmán poured three waves out of the bell upon his head. “you are permitted to arise from your sleep of death at the age of thirty, for you are an elder first now,” — whereupon they made this dialogue:

¶49] C.: “O Onchú, lift your head among the youths of Ireland; long is your sleep — be not a phantom — a full week under your single covering.” O.: “Come to me, take my hand, O shining son of Lúacháin; who have raised me — a deed without fault — great the wonder I have seen.” C.: “Tell me this thing first — bring with you something of your course: was it a change of the noble mind(?), or the parting of body and soul?” O.: “My soul was taken from me far away past dreadful deadly hell to the kingdom of the perfect King, which is without concealment, without decay. A place where is health and peace and joy without trouble, music without ceasing, without sin, life without death, without peril. Youth without old age for ever, light, eternity, good customs, the presence of the King of the seven heavens, the only-born of the virgin Mary.” C.: “What brought you back again? Tell us somewhat of your course; is this land worse or the land there, O son of Sárán, O noble scion?” O.: “O son of Lúacháin, bright hero of the children of Conall Cremthainne, this it is that sent me back to my house — to honour you and the Airmedach.” C.: “The Airmedach — how fares the sons of Colmán mac Díarmata? May the Lord of fair renown give it — that it is under the lake(?), O Onchú. What will you give me at my will, O fair-formed generous Onchú — shall it be a mild seemly subjection, or softness, or land-rent?” O.: “My subjection is given to you both in life and death — a scruple also and visitation and tribute to you, O Colmán mac Lúacháin.” C.: “How great is the comely tribute in treasures and in wealth? Tell us, a cause without reproach — let there not be dispute about it.” O.: “Seven loaves from every man stark, a scruple for every horse, for every young warrior, a hundred horses from every gentle obedient fosterling(?), a necklace, a bridle, and a watch-belt(?). Dues(?) of every strong mighty fire near and far; the furniture of every good woman, unless unlordly women come(?). A tithe of the apparel of everyone who is without fearfulness, without wealth(?), the ale of every royal champion, bright work, the glory of the band of every hag. An iron cauldron from every smith — a fine call — as long as he dwells in Ireland; a horse from every flank(?) for you beside without… the seven fair years. To you, O Colmán, on every occasion — cows, swine, horses, sheep(?), steers and sheep together, horses, chariots, and freshets(?). To your will to you, O holy cleric, O good monk Clean-hand of Lúachán, that they may come to your rule’s will — to Lann every single year.” C.: “The blessing of a man, the blessing of God — may they all be on you together; on your children, on your kindred without grief — let no affliction befall you; a blessing on your church and on your fame, a blessing on yourself, O Onchú. A.” O.: “I shall bless the island, O man, O holy Colmán, O cleric; for not far from the land of the dwelling shall be its faithful habitation.” C.: “The prosperity of ale and of bright ale-feasts(?), the victory of counsel in every case, the victory of conception(?), fame with strength, the victory of spoil hence, the victory of hosting. Three fulls of my bell of cold water to pour from it against a host — neither Foreigners nor Gael shall bring down your island’s invasion over that(?).” O.: “The tithe of the island without reproach and its alms of food and clothing, beside every treasure as is right, shall be brought to you to great full Lann.” C.: “As long as you dwel therein at my will near or far, there shall be no scarcity of food or drink in your high noble house(?), O Onchú. A. The children of Onchú comely and perfect and the sons of Máelodrán — no demon shall carry any of them off without being pure or penitent; my devout… beyond every fort(?) for their protection with me, O Onchú. A.”

¶50] Then Colmán blessed the land of Dún na Cairrge outwardly thereafter. Thereupon the people of the Rock asked him to leave them a well of true water. Then Colmán thrust his staff into the meadow of the Rock and shook it about and said: “This place is permitted to be a wondrous well for ever therein.” A stream of water burst forth at once, therefore it is called Tipra Cholmáin from that onward, and it heals many sicknesses and diseases with fasting at it. Now that rock was the seat of the king of Fir Tulach for ever, until the daughter of Conchobar’s son came — the wife of Conchobar ua Máelsechlainn — whom the king took by force, namely the queen of the king of Fir Tulach — Cúchaille mac Dublaide he — so that she was violated concerning her — that is, her re-queening or her being made over to the queen of Meath — for she was the first wife of them(?); and everyone on his track from that onward, and she is not free from the king of Fir Tulach; and Colmán is entitled to its tithe in the same manner whoever occupies it, for it is he who blessed it. And with Colmán mac Lúacháin is the tithe of the fort outside in Purt na hIndsi, for it is he who put a circle of his staff around it at its blessing; and prosperity of ale and ale-feast and of every food besides there for ever, and victory of conception and victory of spoil and victory of hosting from that day for ever, and a tithe of the sea-bay and of the spring in the same manner, for it is he who blessed them all; and with Mominócc is the tithe of the island of Loch Maige Úath, for it is he who blessed it; and with Uí Tegtecháin is the keeping of the wattles of the assembly and the dish in his hand; and with Uí Domnnáin is the rear-guard of the king of Fir Tulach — the folk of the western place are they.

¶51] Now one day Colmán was in that Rock when the royalty of the land came to him to listen to Mass and celebration with him. They all went around the cemetery after Mass, when they heard a screaming at the sheepcotes in his presence. Then they all looked, and they saw the wolves coming towards them at a run. “O Colmán, by your power,” said the queen, “save me my sheep, and you shall have a lamb of them every year.” Then Colmán restrained the wolves and they died in that place. And the name of God and of Colmán was magnified through that miracle, whereupon the queen said to Colmán: “Take a verse from me this time about the sheepcotes for their protection against the wild wolves.” Hence Colmán said: “Take you this verse about them morning and evening, and the wild wolves shall never eat them.”

“My little sheep — may they be in the possession of the one Man; in the possession of Colmán mac Lúacháin — that my sheep may be wholly sound.”

Now whoever takes that about his sheep, the wild wolves shall not destroy them; therefore Colmán is entitled to a lamb of every flock in Ireland for his protection against wild wolves.

¶52] Another time the great convention of Druim Ceta was held by the kings of Ireland about Colum Cille. Then everyone came to it from every quarter. Now the last three to arrive after all were the three great Colmáns of Meath, and the night was dark when they arrived, and they had no means of fire or of booth. Then that was reported to Colum Cille, and they were welcomed by him, and an imprecation of honour(?) was laid upon the saints of Ireland — namely, a tree for every fire and a rod and a wisp of every booth for the three great Colmáns of Meath. That was given them in that wise. Then the saints of Ireland asked Colum Cille the next day: “What manner of clerics are they — the three Colmáns — for whom so much was exacted from us?” Whereupon Colum Cille said: “However great here to-day is the assembly of the saints of Ireland, I pledge before God that the assembly of those three Colmáns in heaven is no less than this assembly; and I pledge before the Trinity that if heaven were to fall down upon the surface of the earth, those three Colmáns would lift it up again with their hands into its natural place.” Now every saint thought little of his own power among the saints of Ireland because of the greatness of the testimony Colum Cille bore to them. Then the saints of Ireland demanded a tribute from the three Colmáns, and they accepted that tribute to be made to them; and the tribute was made thereafter in the presence of Colum Cille, so that from that onward there is a tribute of his monks to the saints of Ireland — namely, whoever of them reached the great convention of Druim Ceta first.

¶53] Now when Colmán mac Lúacháin came to Lann, Bishop Conchraid was in Tír an Dísirt before him. When he heard the sound of Colmán mac Lúacháin’s bell, he came to him and said to him: “Welcome to you, Colmán; to you shall this wood serve for ever — Fid Dorcha — and we shall serve you for ever.” It was done so, and Conchraid was then with Colmán like every disciple with him. Another time he consented to do obedience to Colmán and to his monks besides — to be with his monks and with himself among his oxen — and he was a long time with them at Clúain Dam; therefore it is called Clúain Dam (“Ox-meadow”) from that onward.

¶54] Another time an ox of theirs was stolen from Conchraid. Conchraid went on its track with his bell in his hand, and every time he went on the track he used to strike his bell with him(?), and they did so until they reached Caill Celláin in Fir Tulach; and it was there the thieves were flaying its hide off it, and Conchraid asked them for it, and the thieves gave it to him, and the cleric said to it: “you are permitted to arise.” The ox arose at once. When the thieves saw that, they attempted prostration to him. “No,” said Conchraid, “prostrate to my master — to Colmán.” Then they prostrated to Colmán and gave their subjection to him for ever. Colmán said to Conchraid: “Take another place this time.” “Ask then a house-site for me from Conall, that a church may be made there, and we shall serve you there for ever.” It was done so, and Conall gave a house-site to Colmán mac Lúacháin, therefore it is called Tech Colmáin in upper Fir Tulach. They blessed that church together and freed it from princely tax; and Colmán left Conchraid in it in his place, so that it belongs to Colmán from that onward. And after another company, so that Conchraid should come here and that it was not before him he was in like manner here, and that after going down he would take Tír an Dísirt. And Colmán said: “It is not permitted us for you to be there, Conchraid” — whereupon he asked the place from Conall; and they say moreover that the bell that was in Conchraid’s hand on the ox’s track — it is that which is in Clúain Mescán in Ulster; and it is still called from it “the bell of Colmán’s oxen”.

¶55] Once also the steward of Conall mac Suibne came to Lúachán to demand provisions from him, and Lúachán had only a single sieve of barley grain, and he said: “We have not what he demands.” What the steward said was that he would put them all into sea or fire unless he got three hundred loaves of wheat with their… and ale(?)… And Colmán said: “you are permitted — may the earth swallow you” — and the earth swallowed the steward at once as he went to complain to his lord, so that he is being devoured(?)… and he took to flight when he saw that, and the whole host took to flight and said: “Woe to him who eats your food, Colmán — and it is not we who eat it.” And it was a prayer of evil(?) each of them to the other for a long time thereafter, so that ’the destruction of Conmend’(?)… as the earth of Láegaire swallowed at the curse of Patrick.

¶56] Now his mother said to Colmán: “Good son, help us, for we are in great distress.” Colmán went to the mill with his bag upon him, as Colum Cille put the stone upon him(?) at the stone that is in the refectory in Iona — Máelblátha its name — and prosperity on every food that is on it. Now Conall’s grain was at the mill before him, and it was wheat. Colmán told him to unyoke before him, for he had a greater need(?), and the steward did not permit him(?). “Give it in then,” said the cleric, “and we shall give it on the other side, and God will apportion to us.” They did so, and Colmán put his hand against the mill and turned it back leftwards, therefore it is Muilenn Cerr (“the Wry Mill”) from that onward for ever. And God changed the grains, so that Colmán had wheat and the steward had barley. And the name of God and of Colmán was magnified through that miracle.

¶57] Now when Colmán came from the ford to the mill itself, Christ Himself came to him in the form of a leper to try his mercy, and asked a morsel for God’s sake of him. “Little before God,” said Colmán, “is that request” — and he gave him a great morsel from the house(?). “Another morsel for me for God’s sake!” said the leper. He gave it to him; and they did so as long as there was a little in the bag; and Colmán gave a blessing with the grain to the leper. Colmán went from him then. The leper called him back and gave him all the grain and his blessing with it — as Christ came to Martin to ask him for his cloak, and Martin gave him the half of it and the other half about himself, and had He asked him for all, Martin would have given it to him.

¶58] Then he went home to his house and laid down his bag. “Beloved son,” said his mother, “small is this bag and great is the demand, and it is hard for a king to be fed from it.” “Do you the baking merely,” said he, “and God will put something into the bag” — as Brigit said to the druid’s wife, when she had only a measure of malt(?), and Brigit used to give a half of the produce every time out of the vat until the whole husk about it was full. It is thus God puts prosperity upon a little food. Then three hundred loaves were baked from the bag, and it was still full. “Where is the relish then?” said his mother, “for I have only the milking of one cow.” “God will put strength upon that,” said he — “do you but churn it.” It was done so, and relish came for three hundred loaves of it. “Where now this time,” said the mother, “is milk worthy of a king for them?” Then he blessed the milk, and a great curd came out of it with every loaf. He blessed the whey also and made a hundred(?) of ale of it. “Where now this time is a horse on which this food shall be carried to the king? for we have him not first.” Then they heard the wild deer from Tulach ind Oiss. “That is a deer that does this,” said Colmán — “whoever carries it’(?). Then the deer came with its hind and lay down before him, and venison was put upon them, and the food upon it, to Dún Brí there — as the two wild creatures came to carry Patrick’s body to his church when he was dead. When the hosts saw that, they brought tidings to Conall and said: “The wild creatures — neither your hounds nor your horses — are serving Colmán of their own will.” Then Conall was seized with fury and took to flight. Then the pair followed the shriek(?) and the shriek followed them to the ground, and his limbs are scattered about him, and the fort fell on one side of him(?) — as Clænráith of Tara fell at Patrick’s curse therein. For it was in the time of Láegaire mac Néill that the fort fell, and in the time of Patrick, and it was not the judgement of the… that destroyed it.

¶59] Then Colmán came to him and said: “Food shall be from me to you here, Conall.” “It is I who shall give food to you,” said Conall, “this time for ever, and it is not you who shall give to me nor the man of your place.” Then Conall prostrated himself before Colmán and said to him: “Your own will to you, Colmán — and help me out of this strait.” “Do you say what that will is,” said Colmán. “This fort then to you,” said Conall, “with its mill and this stream beneath” — so that it is Muilenn Dé and its fish-weir with it. Now that was revealed to Arnán mac Eogain and to Ulltán and to Mac Liácc, and they brought a great mist from the north and east to fence the land upon him(?). Then Colmán mac Lúacháin said: “Arnán and Ulltán and Mac Liag who brought the mist upon me for evil — may the evil be theirs. Their lands shall be bog and waste for ever, and their churches shall be waste, and their foxes shall be their priests from that onward, and their wild hounds shall be their clerics, and red-handed men shall be in their seats at last(?), and every distinctive feature(?) of their churches shall have a monk for ever. It is not clear to me to see henceforth,” said Colmán, “save two townlands only — Bordgal and Lemchaill.” “Let those be yours,” said Conall, “and do you choose seventeen townlands with them in this people wherein I am and search it” — namely, in Uí Tigernáin. Thereupon Conall asked Colmán mac Lúacháin for a place of his fort to bless for him after his fort had been taken from him, whereupon Colmán said: “Come with me then, and we shall bless for you what is better for you.” They went together to Ruba Conaill for the sake of… with Arnán and with Ulltán also — that his hound and the gillie of the fort should be in his church for ever.

¶60] Then Colmán mac Lúacháin put a circle of his staff around that point, and Colmán left there victory of spoil and victory of hosting and victory of counsel for ever. Now Conall said to Colmán mac Lúacháin: “That is good, cleric — and a cow of every holding to you of it, and a horse and accoutrements of every hosting, and a tithe of every food for ever here with it to you.” “Prosperity of food also therein,” said Colmán.

¶61] Then he went west into Uí Tigernáin to Úachtar Comartha, and made a church there, and stayed that night, and made Mass in it the next day; and he had no bell to strike the hearing of his Mass, whereupon his findfáidech (fair-faced one) was cast down to him from heaven — Colmán mac Lúacháin’s — so that the mark of its mouth is in the stone still there. Then that bell was struck by them. Now the water that was given him out of the stream — Colmán poured it out of the bell upon the ground of the church outside, so that it is a well of true water from that onward; and the name of God and of Colmán was magnified through that miracle, and that church is free from royal tax from that onward.

¶62] Then he chose Tír Fráech and Tír Mór and Baile Úi Dungaláin and Úi Lotracháin and Baile Úi Fothatáin and Duma Bolgc and Baile Úi Dimáin and Less na Findan and Insi Conchada with its Cnuc Domnalláin and other forts — seventeen besides. Conall gave him their freedom to the brethren of his grandfather for ever besides, as Domnall mac Áeda meic Ainmirech had given before. Then Colmán went to Cill Bic with great joy, and had food with him again(?); and it is not due to Uí Gusán or to Uí Tigernáin to feed the king of Meath in this Croinn but only in Ruba Conaill, and it is not due also to make quartering from this Croinn upon them save only in guesting of Ruba Conaill; and their free townlands are more numerous than their unfree townlands; and it is not due to eat their winter marts or their Lenten food in another place save in Ruba Conaill; and Ua Gusán is entitled to the tribute of his pilgrim and the half-tribute of a guarantor from the king of Meath. Now the heir of Colmán is entitled to a horse and accoutrements of every king who takes the kingship of Uí Tigernáin for ever, and a dwelling on his own(?)… his failing or his wretchedness if it be not given him.

¶63] Another time Ethgen mac Tigernáin meic Áeda Sláine meic Díarmata meic Cerbaill meic Fergusa meic Conaill Cremthainne meic Néill Nóigiallaig came to him and gave his subjection to him for ever, and his daughter to him to study with him — Rónait daughter of Ethgen. And she is in Cill Úi Muca below, and she belongs to Colmán from hell(?) to heaven — and her headship for ever, and a méar of every grain from her in the Lent of spring every year. And Colmán gave him a townland for each of his sons for their subjection for ever. And Colmán said: “Whichever of them turns against me, there shall never be one of him in kingship in his tribe, and hell and the shortness of life to him.” Colmán also said: “There shall not be of him save a cairem and a cirmaire(?) or one who shall be worth them.”

¶64] Another time the steward of Ua Airmedaig came — Máelodrán mac Failléin namely — and prostrated himself to Colmán mac Lúacháin and gave him many alms of food and clothing; and Conall was displeased at that, and he bound Máelodrán on account of it. Now when Colmán mac Lúacháin heard that, he went with thirteen men to seek him. And when he reached Port na hIndsi, Conall said that no boat should be brought to him at all; and Colmán said: “Equally mighty is the Lord upon water and upon land, and if it is His will that we be drowned, we consent to His will.” And Colmán blessed the lake and struck it with his staff, and it seemed to them it was a bright mist, and they went with dry feet across it — as Moses son of Amram went through the Red Sea and his people after him.

¶65] Now when that was reported to Conall, he said to his household: “Whichever of you rises before Colmán shall be re-kinged(?) from his land, and he shall not find this place for ever.” Now when Colmán came in, Flann mac Onchon meic Sáráin arose with thirteen other men — save only Flann’s fosterling, who did not rise with them at all. Whereupon Colmán said… upon the fosterling of Ua Flaind — unless there be a scruple of gold to him every fosterling besides. And Colmán spoke these verses:

“Flann son of Onchú is a friend to me; the victor shall be and it is he who shall go(?). Lann of the lands(?) that the weak remnant… nor sing Conall(?) for it does not concern(?). The number of men who arose before me — shall be in land from… after Conall. Thirteen men wrought heavy trouble; the dread of a full hundred(?) upon him for the full number. The victory of the plunder upon you through the cats(?); there shall be no reach(?) or death from it(?). The division comes not — the judgement of my division — death under my protection to you, O Flann. Flann.”

¶66] He blessed him in that wise and said: “The bedfellow of a king from you for ever from to-day onward.” Then Colmán mac Lúacháin asked Máelodrán in bond to him and demanded him from Conall. Now Colmán said: “The place in which I shall be to-morning morning to-night, there shall Máelodrán be.” “That is no cleric’s word,” said Conall. Then Máelodrán broke his chains that night and escaped to Lann. Now Conall came the next day after him to Lann and said: “Give me my prisoner, Colmán!” “you shall have first a price for him,” said Colmán — “the kingship of Ireland for yourself and for your kindred for ever.” “That is not wise,” said Conall. “Who else takes the kingship of Ireland but my own kindred?” “you shall have heaven for yourself,” said Colmán, “and heaven for the man of your place for ever.” “No,” said Conall, “I expect heaven anyway.” “Give me and the man of my kindred heaven,” said the prisoner, “and I consent to my slaying.” “If you prefer to escape from it safely,” said Colmán, “you shall go, and the points shall not be able(to harm) you at all.” “No,” said Máelodrán. “Put your head under my protection,” said Colmán. And he did so; and then all the rewards of heaven were revealed to him, and Colmán mac Lúacháin was seen over his head there rejoicing at him — therefore Máelodrán said:

¶67] “I see,” said the bound one, “a deed most wondrous to you — the Colmán who is with you over my head in heaven. Mocholmóc the ordained(?) with the abundance of his grace — it is not possible to tell his tithe(?) of the good he does(?). Noble is his power — he enjoined many psalms for driving away plague-diseases, for reviving the dead. His devotion, his humility — though I speak it not in time(?) — it is full of honour, wondrous that, from earth to heaven. If heaven should fall upon the ground so that its mystery is not due(?) holy Colmán would raise it into its place again. If the whole fair world were mine with its kingship to-day, I would bestow it for beholding the prince whom I see. A.”

¶68] Then Máelodrán was slain at the door of Colmán mac Lúacháin’s cemetery, so that he was the first dead man buried at Lann. Now Colmán was angered at the violation of him and set his face upward straight towards the household of heaven, and after a great while with sorrow and with sweat said: “If it please the Son of the Virgin, there island from where you have come to violate me shall go under the lake for ever. And its horses and its chariots of victory — the earth is permitted to swallow them wherever they are.” And it was done so at once.

¶69] Now Conall went the next day to slay Colmán mac Lúacháin in revenge for his household. Now that was revealed to Colmán, and he told his household: “Free yourselves,” said they, “upon him, for you are able to do that.” Then Colmán made the sign of the cross upon the air — and a mist came. Colmán sained the air and a mist came there from heaven, and the king went astray from Loch Aindind to Tech Natfráich in Brega. It seemed to him that it was to Lann he had come, and it seemed to them that Loch Aindind was the Boyne in Brega. Now the sons of Áed Sláine came to him that night — Blathmac and Díarmait and Cernach Sotal, his three sons. Two of them took the kingship of Tara — Blathmac and Díarmait — and they took his house(?) and slew the slaughter of his household in the house; and he himself escaped to the sea-shore of the Boyne and in a vat he was brought, with the mouth of another vat down upon him, and they were routed out thereafter; until Máelumae mac Forannáin meic Áeda Find meic Mane — a monk of Colmán mac Lúacháin and son of his grandfather’s brother — found him and slew him at Lis Dochuinn in revenge for Colmán’s violation about the prisoner — Máelodrán. Whereupon Conall said: “Every king who takes Tara after me, to avenge me upon you — may he be the destruction of the kings of Tara for ever.”

¶70] Then Máeluma came to Colmán and told the tale with him, as the whole matter had been done. Now Colmán said to him: “Victory of deeds and of revenge upon the man of your place, and he shall not be slain therein, and no other shall be avenged of you for Conall’s sake for ever; and may it be the man of your place who raises the cry of the kingship of Tara for ever — that is, his mind towards Ireland from that onward and Ireland’s mind towards him, provided the king’s cry be raised by him — that is, the kingship and lordship of Ireland to you, O king.” “A wound upon you,” said the king — in giving him a throw — “have you brought Conall Guthbind with you?” And this is how it is due: the king to be at Bun Carthi na nGíall above, and the man of Uí Forannáin on the flagstone below, and a stone-sling(?) in his hand without delay, as the throw is heard, but let him not come off the flagstone. “A failing or a wretchedness upon the king who wounds anyone of them, unless he give his horse and his accoutrements for it. Your first full number shall fail of the kingship of Tara when he demands tax or tribute from you, and the whole battle shall rout against him in which anyone of them is, if he takes them by force.”

¶71] Another time Colmán mac Lúacháin went to traverse the Tóchar of Moling Lúachair, and he traversed it and went on from there to Ferna Mór Máedóc. Now when he reached the refectory, the hospitaller was dead in the refectory before him — Crob Criad his name. Now Colmán mac Lúacháin’s disciples asked for hospitality and they said: “A noble cleric is in the refectory,” said they, “and let hospitality be given him.” That was told to Máedóc, and Máedóc said with great vexation: “If he be a cleric who is there, let him himself raise the hospitaller and he shall earn his hospitality.” That report reached Colmán mac Lúacháin, and the reproach was shameful to him(?), and he said: “If it please the Son of the Virgin to save me, that task shall come.” Now there was a little boy in a swoon in his presence by the corpse, and Colmán asked him: “What sorrow is upon you, little son?” “My own sorrow is upon me,” said he — “my father dead before me.” “He is permitted to arise for our hospitality; and it is fitting that your name be Dochartach for ever.”

¶72] Then he told that to Máedóc, and he himself came with all his monks in fear and with great joy to Colmán mac Lúacháin, and they bowed their heads to him in token of their submission — their blushing(?). And Máedóc and his monks went(?) therein together, and they made their union and their compact in heaven and on earth — Colmán and Máedóc. And Máedóc said the next day: “Well then, Colmán mac Lúacháin — what God has given you beyond us, take you yourself; we shall not take your harshness upon you.” It was done so, and Colmán gave him there the same tribute, so that those are the Uí Dochartaig at Lann — the Uí Cruib Críad are they at Máedóc’s — that is his naming southward — namely, three parts he made of the ale: first and second and third, and nothing of them for their common use; and three parts of the bread for them — wheat and barley and oats — and nothing of them for their common use. Therefore Colmán spoke to Dochartach these two verses:

“A man of three bakings(?), a man of three parts(?) — gloomy dark hell for him — the King of all is grateful to each with his single baking. It is thus I have practised a common division in my house — equal food for every single man — do you for us, O man. Fer.”

¶73] Another time Murchad mac Airmedaig meic Conaill Guthbind asked his soul-friend — Cruimther Casán of Domnach Mór: “What family takes the kingship of Tara and of Ireland from the children of Colmán Mór mac Díarmata henceforth, cleric?” said he. “Why so, son?” said that same priest — “I know not.” “you know indeed,” said Murchad — “that the family most liable to the curse of Colmán mac Lúacháin pursuing the children of Conall Guthbind shall not be in the kingship of Tara.” “Is there for us a help to be got from that, cleric?” said Murchad. “There is indeed,” said Cruimther Casán — “if you make peace with Colmán mac Lúacháin.” “What peace is that?” said Murchad. “Your own will to Colmán,” said Cruimther. Then Murchad came to Colmán and prostrated himself before him and fasted with him three days and three nights, and Colmán blessed him and his son — Domnall mac Murchada meic Díarmata meic Airmedaig meic Conaill Guthbind meic Suibne meic Colmáin Móir meic Diarmatta Deirg meic Fergusa Cerbéoil meic Cremthainn meic Néill Nóigiallaig. And it was through that blessing of Colmán that Domnall took the kingship of Tara. And he gave moreover to Colmán the increase of territory and land, and freedom for ever to his household both in the churches here with their people and his churches in Uí Forannáin with their people — the seventeen townlands and the three churches that are in them — their freedom for ever to Colmán.

¶74] These are the townlands Domnall gave here to Colmán: Ros Dullenn and Ard Cáin and Ráithín na Bréchmaige and Les an Pobuil and Ráith Drogcán and Dún Senchada and Ard Nessan and Les Conín and Ráithín na Gabann with its Ard Mucada besides, and Less Glindi and Ráith Donnchada and Ard Mór and Lethchlúain and Ross Omna and Less na hÚama at Clúain Gilli Fínáin and Less na Moga with its Tulach an Oiss and Ráithín in Pupuill east of it, and Baile Asidta — and their freedom for ever — those seventeen townlands, as Conall Guthbind gave seventeen townlands to him. Now the land of his father’s brothers — Ráith Leacett and Clúain Gamna and Senráith Leis an Daire — Conall Guthbind himself gave them to Colmán.

¶75] Another time Colmán mac Lúacháin and Máeltuile and Ua Súanaig came from Clúain Iraird. Night overtook them at Ráith Cosemnaig, and they were not let in until morning. Now Cosemnach’s wife came to them the next morning with a measure of ale, therefore she said: “The man of this rath shall never go over a measure of milk for ever(?)…” The clerics spoke this lay. Ua Súanaig dixit — Fidmuine was his name besides:

“I leave,” said fair Fidmuine, “hatred by the will of the King of the points(?) upon Cosemnach — a pure compact — with his seven brothers […]” Máeltuile dixit this verse below: “They shall not inhabit the rath — his heirs until doom — since they repelled the old elders — O holy Christ, it is fulfilled.” Colmán dixit: “My curse until doom upon Cosemnach with his rath, upon his children — fame shall be told — while heaven and earth endure.”

The service of that place belongs to Colmán from that onward, for it is waste from his own heirs unless they give their dues to Colmán for territory and subjection for ever.

¶76] Another time the three Colmáns of Meath went to seek Rome of Latium. Now a countless host went with them because of the excellence of the company. When they reached the Alp mountain, the wall of Rome was shown to them there. Whereupon they spoke this poem:

Colmán Eala: “We give thanks to the King of the stars — there is Rome, the great church; we have made the choice of a bargain — if it be to-day in our prayer.” Colmán Comraire: “Small is the labour to him who comes — he shall find mercy through it; it is gentleness to Christ without trouble — to give heaven for a little.” Mac Lúacháin: “They shall find gentleness at His house — the folk of the west of the dear world — if they say “food without deceit, without treachery, without theft, without habitual anger”.” Colmán Eala: “Without kin-slaying, without firm pride, without gluttony, without greed, without envy, without sorrow, without trouble, without vanity — but abiding in the Trinity.” Colmán Eala: “Greater the reward of every man upon the brown-dark earth — the better his honour without reproach — fasting upon Peter’s flagstones.” Mac Lúacháin: “I shall not go from Rome in any wise until thirty fasts be made — for heaven for myself — a cause without groans — and for everyone who shall be in my cemetery.” Colmán Eala: “The soil of Peter and of Paul thereafter and the soil of Gregory’s grave shall be brought surely with us in their loads to Ireland.” Mac Lúacháin: “We have come back safely — without plague, without the death of a single man; welcome this time the death without reproach — it is to Christ the thanksgiving. At.”

¶77] Then they did so, and they found great holiness and honour at Rome — the three Colmáns — and the great testimony which Colum Cille had once given of the three Colmáns at the great convention of Druim Ceta was there brought upon them. And the three Colmáns were forty days and nights in Rome thereafter, and they gathered with them soil of Peter’s grave and soil of every other apostle’s grave and of every high saint that is in Rome to Ireland. Then they came again to Ireland, to the port of Dublin. Now the next day Colmán Eala and Colmán Comraire went to Láthrach Briúin. But Colmán mac Lúacháin went to Glais Náeden to sleep upon the bed of Mobí Cláraineach. Now when Colmán mac Lúacháin reached Mobí’s refectory, the hospitaller came to him — Cromm Deróil namely — and welcomed him and said this below. Now the monks did not recognise Colmán mac Lúacháin, and he said, ut dixit:

¶78] “Welcome the guest who stays in the house — the noble pilgrim youth, Colmán of Lann, pure his hue, the head of Colum Cille’s counsel(?). Vast is his strength in heaven — a cleric whom clerics attend(?); holy shall be, a lordly… the church where he spends one night. He is the third just Colmán of the children of great Colmán of Meath, who sought their armed union — the saints of Ireland at Druim Ceta. May he enjoy Mobí’s bed — he shall say a paternoster with us thrice — in Glais Náiden — a strengthening of the wise — welcome to him who is a guest. Mo.”

¶79] Then Colmán mac Lúacháin lay that night upon Mobí Cláraineach’s bed. Now Colmán mac Lúacháin blessed the whole church the next day and left a victory of speech upon the hospitaller, and that no company should be refused by him for ever. Then Colmán mac Lúacháin went from there to Láthrach Briúin to the other Colmáns, and they went from there to Findén, for he was a tutor to them, to the end of three years at the cross north of the church. Then they went from there to Miliuc, and Colmán mac Lúacháin went from there to Droind Fáichnig, and angels’ ministry was revealed to him in it. Then he asked Droind from the king — Domnall mac Murchada was king then — and he gave him Droind with its land free for ever, and Colmán blessed it and left Báetán Breatnach in his place in it — Uidrín namely — a deacon for grades and a priest for nobility and for fame; and he is the seventh disciple who went with him to Rome of Latium — Uidrín mac Aramail meic Dubáin meic Fíachrach meic Oilella, from whom are the Cenél Oilella in Fir Tulach; and he is the seventh other who went with him to Rome, and it is he who is in Cill Uidrín at the head of Ros Omna eastward in the plain. Whereupon Colmán said this:

¶80] “Báetán the Briton, a mouth with judgements — may he be a prosperous helper; he shall be in my church with its… among the lakes. High Dronn of Fáichne with its rich wealthy land with the son of Lúachán — a season shall be that shall be full of angels. God to God(?) protecting against foreign spoil, against man’s death — may He be a shelter against the ruin of every grove around it all. There shall be a cave therein — a vast deacon(?) without the juice of refusal(?); my holy rule-speaker, a mighty one has given it — my head of baptism. Báetán.”

¶81] Now Colmán stayed in Droinn for forty nights and blessed it, and went from there to Daire Aidnén, fleeing the pursuit of the rabble; and he made seven Masses there under a single oak, therefore it is called Dair Colmáin from that onward still. Then the wolves of the oakwood came to him and licked his shoes, and they had dead remnants(?) after the manner of the faithful hounds — the house-hounds — and they used to lie down in his presence. And he said to them: “Be here for ever; and on the day on which my name is brought in intercession to you, you are permitted without harm to anyone on that day.”

¶82] Then he went — Colmán mac Lúacháin — to Tech Colmáin, to Conchraid, and stayed there for forty nights of the Lent under a strictness of improvement of food and ale(?), so that during that time the heirs of Colmán are due food at Tech Colmáin — brichtán down and up to him and… during that time. Then Colmán went from there to Lann mac Lúacháin, and brought with him a great heap(?) of the soil of Rome and of the apostles besides. Now his mother Lassar made a certain faithful theft that night to adorn the Lord’s house — a full bag’s load of the soil of Rome to bring to her brother’s kindred — the Uí Guill and Uí Dimma — to Tech Lommáin. That was revealed at once to Colmán, and he said: “you shall not get heaven for that, hag, for it is for good you do it — but that soil shall be no profit to them save here only.” “Give heaven to them here,” said she. “No,” said Colmán, “for it is not my wish that his monks should strike Lommán(?) — but as it were wethers(?) coming here first, and heaven to them here.” Then Lasair wept a bitter weeping with tears of blood(?), and then the soil of Rome and the soil of the twelve apostles was scattered in every quarter in the cemetery of Lann, so that it is a burial of the soil of Rome for everyone who is buried in it from that onward.

¶83] Another tale is recorded here: an exchange of staffs which Colmán Eala and Colmán mac Lúacháin made at Rome; and Colmán Eala put a difference between them — clothing of a dark-grey(?) cowl about his own staff, so that his own grace might be in the keeping of his staff — so that there is a covering upon it from that onward. “Hard is that equipment to seek for it ever,” said Colmán mac Lúacháin. “Why hard?” said Colmán Eala — “I shall give a price for it: heaven to him who makes seven cloaks of it as he wears them” — et inde dicitur “bachall cochlach” (“the cowled staff”).

¶84] Another time his monks were reaping wheat at Cross na Truma, when he perceived sorrow upon them — the day they used to make the fair of Tailtiu. So he made a prayer, and angels came to him at once from heaven — at the stone where he turned(?) between the cross, up from Adrad Motura — it is there Colmán was. And they made three shouts of the fair for him, therefore the fair of Lann is from that onward. And Colmán mac Lúacháin left it that whoever breaks a limb(?) there in his lifetime under Loch Annind, he shall come safely out at once.

¶85] Another time Cíarán of Clúain went to Colmán mac Lúacháin to ask union and headship of him. And that was revealed to him, and it was not pleasing to him. So Colmán gave them a pack of demons in the form of a fox(?) at Cross na Truma, so that they only made their way past it with their faces to the ground. “He is a cleric,” said they, “he to whom you go. It is he who does this to us. Let us go from you to him, and let help be asked for us of him.” It was done so, and the foxes were put under ground. Hence is Cross na Trumma upon it. And the name of God and of Colmán was magnified through that miracle. Now Cíarán offered union to Colmán, and Colmán refused it and said: “I shall have no earthly head save Mochuta only (his tutor namely), or my household after me.”

¶86] Another time Cináeth mac Aengusa, king of Uí Failgi, loved the wife of the king of Tara, and she came to meet him at Goirtín Tíre Bandála in Fid Dorcha, and only a fool with her. She went with only her handmaid with her. Then the men put the horses between the two horses(?). Cináeth gave his horse for Colmán mac Lúacháin’s reckoning(?), and gave his fool for the reckoning of Aengus mac an Óig. Then the robbers came and took the fool’s horse, and it seemed to them that Cináeth’s horse was an alder stump(?). And the name of God and of Colmán was magnified through that miracle. Now it was told to the king of Meath that his wife had gone to meet the king of Uí Failgi at Goirtín Tíre Bandála in Fid Dorcha. Then the king of Meath went after her to slay her as far as that little field, and every man of his household took another’s hand around the field, and Cináeth saw that, and it was a great danger to him, and Cináeth said: “Under the protection of Colmán mac Lúacháin for us against this danger; and if he saves us we shall be under tribute to him for ever.” That was bound upon Cináeth, and Cináeth arose at once, and he and his fool were turned into the shape of two wild deer. Now the queen and her handmaid were turned into the shape of two wild hinds(?), and they came out safely from the hosts, and neither hounds nor spears could do anything to them; and the name of God and of Colmán was magnified through that miracle.

¶87] Then Cináeth came thereafter to Lann with his horse to Colmán mac Lúacháin, and they made friendship there, and Colmán left with them victory of horses and victory of warriors and victory of clerics, and the beauty of their women in comeliness over the men of Uí Failgi for ever, and the beauty of their kings over them, and the dread of a provincial king upon the man of his place for ever, and that the daughter of the king of Ireland should not deem it little to sleep with him, and victory over them for ever if it be for short horses… And he bound a circuit upon him from himself — from Cináeth and from everyone after him for ever — a scruple of every city in his territory, and the food-rent of every landed man, and his horse and his accoutrements of the king himself every third year for ever; and Colmán left a fast upon them if it should not be given — namely, a failing or a wretchedness upon the king who does not give it, ut dicitur:

¶88] “The love which the wife of the king of Tailtiu gave indeed to the king of Uí Failgi the strong — to the man of the place(?) who sang of Ros — to Cináeth mac Aengusa. That Cináeth came from the south to the first fair comely love — he and his fool — it was a fort of bands(?) — to converse with the high-queen. A day and a night they had there together — the king and his fair-beautiful queen — feasting there, rejoicing in concealment, in secrecy. The king of Meath of the dignities arose after his wife speedily, and surrounded — a dear assembly — about the king and about the queen. They bound their fair protection upon Colmán of populous Lann, on seeing the king’s company about the field where they had done the ill deed. Colmán wrought bravely many wondrous miracles — he turned the king and his dear druid into the shape of two wild stags. He wrought other miracles — his marvels were not fewer(?) — the queen and her fair bondmaid into the shape of two wild hinds. The two horses they had brought south — the king and his royal druid royal-born — left a wilderness to the mountain(?) in disorder, in dishonour. The brown fool’s horse they left upon the price of the heavy…; they left the perfect king’s horse upon the true protection of Colmán. Foreigners’ horses took the fool’s(?) from the protection of the evil spell — the horses of the king of the Barrow they left in the shape of a heavy alder-stump. There escaped by the saint’s protection the horse of the king of the Liffey of the broad steps — the rest of the horses they took…(?) for one company to them and one friendship. Colmán protected them all, both horse and man, from the time they were being deceived(?) without battle or without bloodshed. The horse that escaped itself upon the strong foreheads of the mountain — come under my protection, fair Colmán(?) is the horse that is worth a bondmaid. Colmán left fittingly that there should be on short snorting(?) horses that should not take strong conflicts with the generous king of Uí Findfailgi. He left them quickly(?) the beauty of their women upon their sons, the dread of a provincial king at the casting of slaughter upon the strong king of Uí Failgi. Cináeth promised every fair thing — he promised tribute, he promised friendship — it was promised to him in truth that he should not be without a high-king’s accoutrements. He blessed all the land both wives and many sons — as long as they should be with obedience(?) to the will of Colmán mac Lúacháin. They found a keen danger had it not been Colmán to protect them — in converse about a tryst of love, in the meeting of her first love. Serc.”

¶89] Another tale is recorded here. The king of Tara — Domnall mac Donnchada meic Murchada — married the daughter of the king of Uí Failgi, and he promised her a great bride-price — eighty cows: forty of them at once, and forty on credit until the following Beltane. Then the woman asked for her bride-price in the time of its promise, and only land was found for her cows. She took the land that was nearest to where her soul-friend was — to Colmán mac Lúacháin — whereupon Cáille na hIngine was given to her, from the head of Áth an Daire to the burial-place of Bishop Áed in Fir Tulach. Now the woman gave it all to Colmán for ever. Then Colmán put a monk of his household into it — Uidrín mac Aramail — therefore Cell Uidrín is in Cáille na hIngine, and Less na Con is north there, and Cell Uidrín is south.

¶90] Another time Áed Rúad, king of Leinster, bound six of Mocholmóc’s men from Clúain Iraird by force, and Mocholmóc fasted upon him for it, and afterwards the limbs of the accursed man were divided among the saints of Ireland — save only his bondmaid. Now the king said: “Who gave Mocholmóc this morsel of me?” said he, mocking him. When Mocholmóc heard that, he said: “Let us go to Colmán mac Lúacháin at Lann, that he may condemn that limb for us.” It was done so, and Mocholmóc and Colmán mac Lúacháin made union at Lann — and a form of their two bells, a Findfáidech of each of them for the other(?). Now Colmán said: “The limb that is before me — it is the last that shall reach its manifestation to you, for it is the last that has been armed(?).”

¶91] Then Áed Rúad went upon a raid into Meath, to Carn Fiachach. Now the king of Meath — Conall Guthbind — came early the next day to Colmán and told him that tale, and Conall’s host was small and Áed Rúad’s was a multitude. Now Colmán said to Conall: “Go you again them, and take my staff with you for a banner before you, and I shall show you three battles upon him, and you shall have a choice — a mist over their eyes, or the taking of their hands.” “We prefer,” said Conall, “the taking of their hands.” Then every man of Conall’s household bound a thong of his cloak to the fibres(?) of the staff’s cloak, so that there was a cowl over each of their heads — et inde dicitur “bachall cochlach” — that is, to bind his protection upon it and upon Colmán mac Lúacháin. And that is the number of marks upon them — the number of thongs that are upon the surface of the cowled staff. It was done so, and Áed Dub was slain and the slaughter of his household at Faithche meic Mecnán; and the werewolves brought his manly member to the church door to Colmán(?), and Colmán said to them: “Take it to Finnén or to Mocholmóc and to the saints of Ireland to show it.” And the name of God and of Colmán was magnified through that miracle.

¶92] Now Mocholmóc gave thereafter to Colmán mac Lúacháin the royal seat at Clúain Iraird. Then Conall came thereafter to Colmán mac Lúacháin at his will, and he baptised(?) the great circuit of the Bretcha for him from that onward, for it is they who were in his company there — their tribute free of every battle of the Bretcha for ever — a scruple of every city, and the food-rent of every landed man, and the horse of every leader every seventh year for ever.

¶93] Another time some sailors were at sea, and the murthaidhi (sea-beasts) of the sea were calling them, and they were going astray. When they invoked the name of Colmán mac Lúacháin, they escaped safe to land; and it is thus with everyone who prays to Colmán in distresses — he shall find help unharmed from God.

¶94] Another time a man went into battle and was called, and could not go for weakness. Now when he put Colmán mac Lúacháin’s ‘sele’ (bane/hoop?) about his own legs(?), neither horses nor men could do anything to him — whereupon Colmán said:

“The sele of Colmán mac Lúacháin — my bones without decay(?); its protection has preserved me until now on every side. Holy Colmán came to him in his pure bright form — the wretched ones who called him they scattered from him. Colmán mac Lúacháin beside me before going on a hard-hearted raid — if going apart should come to me no one shall take my victory.”

And the name of God and of Colmán was magnified through that; and everyone who takes this and is seized(?) shall not be wounded, and shall come safe to his house, and Colmán is entitled to a scruple for it.

¶95] Another time a man went on a hosting after everyone and did not catch up with them. Now his enemies chanced upon him, and every one of them went to seize him or to slay him, when he had called upon Colmán mac Lúacháin — it seemed to them he was a woman with a child on her back. And the name of God and of Colmán was magnified through that miracle.

¶96] Now weakness came upon Colmán mac Lúacháin, and when the end of his life was decreed(?), his church-sons and his monks came to him and wept a bitter weeping in his presence, and they asked him for leave to loose the earth upon his holy relics and to have them in a wrought shrine among them like every other high saint and high apostle throughout Ireland. Now Colmán granted that, so that it might be a consolation of sorrow to them, and it might be a holiness against every danger to them and a prosperity(?).

¶97] Now when he had completed his third year(?) on earth(?), then the devout Fursa chanced upon a circuit throughout Ireland from church to church. When he reached Áth an Daire, there the bell of Lann’s offering(?) struck him(?)… “Ill-luck of pilgrimage upon the man of your place!” said Fursa. “We dare not say anything worse to you.” Then Fursa sat down at Cross Fursa, looking down upon the wry mill eastward. There he spoke the verse:

“Two famous tokens at Lann beyond every royal churchyard: a wry mill for common grinding and a cloak about its staff.”

Then the common herd of Lann’s cattle came to them at once and welcomed them, and brought word to the church to the airchinnech — to Cúana mac Cumaine.

¶98] Now after another company — that it was the beginning of Fursa’s worship: the steward of the cowled staff(?), and no welcome was made for him or for his household; therefore Fursa left him hell, and for the man of his place, and misfortune of speech and disgrace and confusion for ever, for it was confusion he had wrought toward Fursa, and it was no knowledge he had given to the church as the shepherd had given. Now the people of Lann went, both priest and airchinnech, to meet Fursa, and the priest put seven breaths of God upon his back(?), and Fursa left him heaven and rest and life, and the seven words he would say should be fulfilled. Then the airchinnech put seven breaths of God upon his back as far as the flagstone at the door of his house at last. Then the female airchinnech came with a measure of ale and a measure of milk with her as far as the flagstone. Fursa left prosperity of milk and ale here for ever, and none shall be carried past it however much he does(?). Fursa left the airchinnech heaven and rest and life, and that his food-utensils should not be carried(?) until a pater be said at Lic Fursa by Fursa, and that every third word he should say should be a judgement, and that every imperfect thing he should ask should be by sevens — seven fasts at Fursa’s grave to the Lord in the name of Fursa, and God would give it to him. Now Fursa was well attended that night — whereupon Fursa said:

¶99] “It is permitted me by the shepherd(?) though he should be here prosperously; though he should find great gentleness with the Creator after going. It is hence our reproach comes(?) to Lann of the faithful Colmáns — the place where I find reverence greater than is due(?). Good came of this same… my errand to them now; he shall be by my devotion’s will — upon their permission my permission(?). Is.”

Now Fursa blessed the church the next day. Then the monks went to Fursa and besought the Lord with him that he would bring the relics of Colmán mac Lúacháin from the earth. And it was all done so. “Tell us this time, Fursa!” said all the monks:

“Your gentle household sons — upon your… we are strengthened(?); of kings and of royalties — your deeds we shall accomplish(?). Your battle-deeds victorious(?) — beside your last request(?) — we have loved you, we have tormented you, we have drowned you, we shall drown you(?).”

Then the king started out of his sleep, and he remembered the lay, and the queen and the host besides reminded it from him(?).

¶100] This then was the cleric of best honour in Ireland. That is manifest, for he came even after his death to appoint the guest-house of his house upon Airechtach mac Muiredaig, and made this lay to him; and to an elder in the church Colmán said it:

“Men of commandment, while they are here — let them make intercessions, that is their need; let them believe the Father who reaches heaven, for it is He who redeems every tribulation. Let them bow heads under the whole church(?) if they desire the grace of the pure Spirit — let them worship Christ, faithful cross, the time that they are in His house. Let them bind the body to pure devotion after the manner of glorious elders, that they may reach the land of the fair angels — I prefer their going to heaven. Nothingness whatever is the black world — let there be upon them the fear of the God of heaven; better is the right of pure holiness before the coming of this… O men. Fair is the… for God’s vengeance — woe to him who judges that it be under envy — may he not reach terrible high hell — much harsh weeping upon its brink. A breach upon it — that is its truth — the ten commandments of pure heaven’s God — a deed with faith, a strengthening of purity, the going of the wretched and of the strong. Another commandment, nobleness of grades(?) is due from everyone though he do it — fasting, prayers with cause, a ringing of hours in full number. The giving of food to God’s poor, a mantle for the naked — little is falsehood(?); a dwelling without gold, though with them(?) — that shall last until the ninth day(?). Mass and bright celebration — no feeble distraction in number(?); it is due before the coming of Christ’s body — the term of birth though it be through three(?). Tell Airechtach for me to do good upon God’s poor — for with Him is every good — with the Lord, with the Son of my God. Great is the ruin — the guest-house of Christ being ruined; if the name of Christ’s house of renown(?) it is the same as Christ without a house. Conceal not the truth from me — two companions have denied it; let him not put his back to his King, let him not go to the land that is called(?). The guest-house of the poor under rule(?) before the coming of God’s countenance from heaven; there is no better striving after pure devotion than was with you ever, O man. Fir.”

¶101] Another tale is recorded here: Becrachán — he was a monk of Colmán’s monks, and he is the seventh man who went with him to Rome besides; and it is he who is in Cill Becracháin beside Colmán mac Lúacháin, and it is free from royal and princely tax. Now the people of Lann gave it to the Uí Scoil for their subjection for ever. And it is not due from Fir Tulach to have a fighting-band around the king of Meath upon them, save their horse-boy when he is in this Croinn for the surrounding band; and it is not due from them to go into battle on a battle-day save about the king and pilgrims and mercenaries.

¶102] Another tale is recorded here. Once the three great Colmáns of Meath undertook to sustain a third of a host for the king of Tara provided it be at his will — two battles to be made by the men of Meath of them, and three battles by the men of Ireland of them, and the third battle by them — by the three Colmáns of Meath; whereupon the verse was spoken:

“Every evil from sea and from land comes against Tara with soft onset — the fight against it is with the King of heaven — the three fair Colmáns of Meath.”

¶103] Now it is manifest from these tales of Colmán mac Lúacháin that there is no cleric more wondrous with God than he. For what other cleric in Ireland traversed the lake without a boat save him?

What cleric, moreover, did the earth swallow in one act all the countless number of men and horses and hounds, as it swallowed them at his single word?

What cleric, moreover, revived three dead men in the likeness of Christ save himself alone?

What cleric, moreover, has a church of household for his own monks save his church alone?

What cleric, moreover, for whom the wild creatures made obedience of their own will save to him?

What cleric, moreover, has a wry mill for the performance of his miracles save him?

What cleric, moreover, to whom the household of hell came under command in the form of foxes save to him?

What cleric, moreover, to whom the household of heaven came under command and made the shouts of a fair for him in his presence most gloriously?

What cleric, moreover, to whom Christ Himself came in the form of a leper at Cross Clamán save to him alone?

What cleric, moreover, made wheat of the barley save him alone?

What cleric made a hundred(?) of ale of the whey-water save him alone besides?

What cleric, moreover, drowned an island with its people under a lake save him alone besides?

What cleric, moreover, wrought miracles and marvels before his birth save him alone?

What cleric, moreover, to whom angels came on the night of his birth with glorious strains of music save to him?

What cleric, moreover, for whom God’s prophecy of grace was made before his mother slept with his father save for him?

What cleric, moreover, slept under the stream from the hour of… without wetting of his clothing save him?

¶104] Huc usque signa fiant, etc. — that is, no one is able to recount a tenth of the things he did, unless his angels of companionship or the spirit of his own soul should come into his body again to reveal it. For this is the testimony that Cruimther Cassán of Domnach Mór and Máeltuile mac Nóchuire and Colum Cille give in praising him — that though heaven should fall upon the earth, God would do for him its renewal again in the same strength. For he was a pure, sacrifice-offering, well-pleasing man to the Lord of the elements, like Abel son of Adam; a chief prophet to prophesy things to come, like Isaiah son of Amos; a head of faith and belief of the west of the world, like Abraham son of Terah; a chosen chief leader of the faithful people through the sea of baptism and of red martyrdom, like Moses son of Amram through the Red Sea; a gentle devoted psalm-singer for the singing of psalms, like David son of Jesse; a man enduring affliction and tribulation for the Lord of the elements, like afflicted Job; a chosen student of God’s wisdom and of His scripture(?), like the apostle Paul; an heir of the virginity and chastity of the overcrowded(?) church, like John the foster-son; a chief physician of body and soul of every faithful one, like Luke the evangelist.

¶105] This was the rule of his devotion: three watches he used to make of the night, and four hours(?) of every watch. Now he used to make three hundred genuflections in the first watch, and used to sing the three fifties in the second watch. He also used to separate his mind from earthly things to heavenly things in the third watch. Now he used to make four celebrations every day, and used to sing fifty psalms between every celebration, and used to baptise and used to preach and used to sing many other prayers besides.

¶106] Now when he came to his last days — for there was neither blood nor flesh upon him, for he had brought his life to perfection through the long fasts and through the nightly watches — this then is what the histories of the saints tell: that it was not of any particular sickness at all that he died, but the angels of the Lord came to call him at the end of his life, saying: ‘O bone Colmane, festina ad nos’ — “O good Colmán, make haste to us”; that is, “for though you are among earthly things, we see you as a proper citizen in heaven.” So it was thus that he brought his life to perfection, amid the angelic conversations and the divine consolations. Now this is what the divine scriptures tell: that it is he himself who shall be judge over his monks and his monks’ successors on the day of doom, and none of them shall be carried by him into hell save one in a hundred — and even that one shall be a fool or a robber or a son of malediction. FINIT.