Columba’s second Latin Hymn, known, as the In te Christe, is merely the complement of the Altus Prosator. Columba sent that latter Hymn to Pope Gregory in Rome in return for the portion of the Cross which he had sent to Columba. When it was recited before the Pope he was greatly pleased with it, especially as he was privileged to see the Angels listening to it at the same time. He observed that there was only one fault in it—that the praise of the Trinity was too scanty, being confined to the first stanza alone. Columcille hearing this resolved to supplement the Altus by another poem in praise of the Holy Trinity—Father, Son, and Holy Ghost. It contains fifteen rhyming couplets of the same character as those in the Altus, but its authenticity is by no means so certain. The fact that it is contained in the Book of Hymns proves, however, that it is a very ancient poem, although even there in the preface some doubt is thrown on its authenticity.
The third Latin Hymn attributed to Columba is the Noli Pater containing seven rhyming couplets, with sixteen syllables in the line. It is found in the Book of Hymns. The short preface says that it was composed by the saint in Daire Calgaich at the time that he received the grant of that place from Aedh Mac Ainmire; and the messengers came at the same time announcing Mobhi’s death, and bearing his girdle as the token of the saint’s permission for Columcille to found his church. But just then the place took fire, and Columcille composed the hymn to stay the ravages of the flames. And it has been sung from that time forward as a protection against fire, and lightning, and the wrath of the elements.
The following is the first stanza of the Altus which shows the metre.
“Altus prosător, vetustus dierum et ingenitus,
Erat absque origine primordii et crepidine,
Est et erit in saecula saeculorum infinitus,
Cui est unigenitus Christus et Spiritus Sanctus
Coaeternus in gloria Deitatis perpetuae;
Non tres Deos depromimus, sed unum Deum dicimus
Salva fide in personis tribus gloriosissimis.”
The two principal Irish poems attributed to Columcille are the “Dialogue of Columcille and Cormac in Hy”—and his pathetic “Lament for his Native Land”—to both of which we have already referred. There is a third poem known as his “Farewell to Aran,” which has been rendered into English verse by another true poet, Aubrey de Vere. T. D. Sullivan has given a very beautiful rendering, if not of the words, at least of the spirit of Columba’s “Lament for his Native Land.” “The ‘Dialogue’ and the ‘Lament’ may not,” says Reeves, “be genuine, but they are poems of very considerable antiquity, and the first shows the early notions which existed in Ireland about Cormac’s adventures, and his relations to Columba.” Colgan is inclined to think them genuine, and has given them amongst the reputed writings of the saint. They may have been retouched by some bard later than Columba’s time; but in our opinion they represent substantially poems that were really written by the saint. They breathe his pious spirit, his ardent love for nature, and his undying affection for his native land. Although retouched perhaps by a later hand, they savour so strongly of the true Columbian spirit that we are disposed to reckon them amongst the genuine compositions of the saint.
That Columba was indeed a true prophet, to whom God made known to some extent things future and things distant, is clearly shown by his biographer Adamnan. It was probably his fame in this respect that gave some countenance to the “forgeries” that were circulated under his name, not one of which appears to have the smallest claim to be considered genuine: although some of them are undoubtedly very ancient. O’Curry found one of them in the Book of Leinster, purporting to be a prophecy of the coming of the Danes on Lough Ree, and their occupation of the abbacy of Armagh. Reference is also made to the death of Cormac MacCullinan, and the destruction of Aileach by Mortogh O’Brien, and to similar historical events that were manifestly foretold (and sometimes with mistakes) after they had happened. But in the MS. Columcille is described as narrating these things in cold Iona to Baithen, his friend and successor. Both Reeves and O’Curry justly denounce the spirit of greed and impiety, that would in recent times try to palm off on simple-minded people certain impudent forgeries as the genuine oracles of the saints of God. Such fraudulent practices are injurious to religion: they dishonour the saints, and are unworthy of any publisher who calls himself a Catholic.
V.—Lives of Columcille.
Of these Colgan with his usual industry and erudition has published five. The author of Colgan’s First Life is unknown, but Colgan believed that it was written by some contemporary or disciple of the saint, and he therefore placed it first in order. The Second Life is attributed by Colgan to Cuimine the Fair[267] (Cuimineus Albus), seventh abbot of Hy; who, if he did not himself see the saint, was in daily intercourse with those who did. Adamnan cites this author by name, and embodies the work in his own splendid biography. The Third Life is that published by Capgrave, and taken by him from John of Teignmouth—a learned Benedictine monk, who flourished about the year A.D. 1366. He was a mere compiler, not an author. Colgan’s Fourth Life is the celebrated one by Adamnan, to which we shall refer at length a little later on. The Fifth Life is a lengthy one written in Irish. Its author was Manus O’Donnell, chief of Tir-Connell, as the writer distinctly sets forth in his Preface:—“Be it known to the readers of this Life, that it was Manus, son of Hugh, son of Hugh Roe, son of Niall Garve, son of Torlogh of the Wine O’Donnell, that ordered the part of this Life, which was in Latin to be put into Gaelic, and who ordered the part that was in difficult Gaelic to be modified so that it might be clear and comprehensible to every one; and who gathered and put together the parts of it that were scattered through the old books of Erin; and who dictated it out of his own mouth, with great labour and a great expenditure of time in studying how he should arrange all its parts in their proper places, as they are left here in writing by us; and in love and friendship for his illustrious Saint, Relative, and Patron, to whom he was devoutly attached. It was in the castle of Port-na-tri-namad (that is Lifford—the Port of the three enemies) that this Life was indited when were fulfilled twelve and twenty and five hundred and one thousand years of the age of the Lord (A.D. 1532).”
What may be called the autograph copy—it has never yet been printed—exists, says Dr. Reeves, in all its original dimensions, beauty, and material excellence written in large vellum folio in double columns, and is preserved in the Bodleian Library at Oxford. Colgan’s edition is merely an abstract of the Irish life rendered into Latin. It may be safely said that O’Donnell’s Life comprises everything that has been written, or handed down by tradition, concerning Columcille. Some of the miraculous stories which he gives were deemed so extravagant even by Colgan, that he omitted them in his own compilation. Still, this Life is of great value, and we hope to see it soon fitly edited by some competent Irish scholar.