Fecht and dorothlaig araile bannscal iressach codubthach condigsead brigit lea amuig life. arbói comthinól senaid laigen and.
The passage beginning with this sentence is translated thus:
Once upon a time a certain faithful woman asked Dubthach that Brigit might go in with her into the plain of the Liffey, for a congregation of the Synod of Leinster was held there. And it was revealed in a vision to a certain holy man who was in the assembly, that Mary the Virgin was coming thereto, and it was told him that she would not be (accompanied) by a man in the assembly. On the morrow came the woman to the assembly, and Brigit along with her. And he that had seen the vision said “This is the Mary that I beheld!” saith he to Brigit. The holy Brigit blessed all the hosts under the name and honour of Mary. Wherefore Brigit was (called) “the Mary of the Gael” thenceforward.
The last sentence in the original is as follows:—
Conidhi brigit muire nangædel ósin ille.
Dr Stokes points out how this life of Brigit furnishes a good “example of the way in which heathen mythological legends became annexed to historical Christian saints.” He shows how the story of Brigit, in many of its recorded incidents, belonged originally to the myth or ritual of some goddess of fire. In proof of this the following incidents in the life are referred to: Brigit was born at sunrise; and her name, in cognate Sanskrit Bhargas is associated, it is thought, with fire. Her birth takes place neither within nor without a house. She is bathed in milk. Her breath revives the dead. A house in which she is staying flames up to heaven. Cowdung blazes in her presence. Oil is poured on her head. The milk she is fed with comes from a white, red-eared cow. A fiery pillar is seen rising from her head. Her wet cloak is supported by sun-rays. And while she remains a virgin, she is yet described as one of the two mothers of Christ the Anointed One.
Other authorities have described her as having perpetual ashless fire, which was watched by twenty nuns, of whom she herself was one, blown by fans or bellows only, and surrounded by a hedge, within which no male could enter.
Various other interesting allusions, illustrative of the ancient institutions of Gaeldom, are made in this life, such as the purchase and sale of slaves, mulcts, (eric), witchcraft, dowry. We are also reminded that leprosy once existed in Ireland; that Gaels practised ale-brewing; that jewellery was in use; and that wattling was employed for buildings.
But further discussion of these matters must be left to a future volume. In the meantime, the writer’s best wishes for all who hear of the name of Brigit, are that they may all be endowed with the moral beauty, goodness, and dignity, which have been assigned to the godly Mary of the Gael.
