(Pray for Chumascach, son of Ailello). The death of the person mentioned in the inscription is recorded in the Annals of the Four Masters as occurring in A.D. 909.
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Cumdachs.—The copies of the Gospels and other sacred writings which had been used by the early saints of Ireland were generally preserved by their successors, enclosed in cases formed of yew or some wood equally durable. Many of those cases were subsequently enshrined or enclosed in boxes of silver, or of bronze, called Cumdachs, richly plated with silver and occasionally gilt; and in several instances a third case appears to have been added. Sir William Betham, in his Irish Antiquarian Researches, describes several of those evidences of early Irish piety still extant and remaining in a state of preservation. There are two in Trinity College Library, the shrines of the Book of Dimma, and the Book of Mulling.
The fine shrine of Molaise’s Gospels in the Academy collection dates from the first quarter of the eleventh century, and is the oldest of the Cumdachs. The shrine of the Stowe Missal, dating a little later, and the shrine of St. Columba’s Psalter, are also in the same collection. A description of one example of these shrines will suffice. The Cumdach of St. Columba’s Psalter, called the Cathach, or Caha, and also known as the ‘Battler,’ is a box about nine inches and a half in length, eight in breadth, and two in thickness, formed of brass plates riveted one to the other, and ornamented with gems and chasings in gold and silver. It was long supposed to contain the bones of Columba; and a superstitious belief was held as to the evil befalling him who opened it. This, however, was done by Sir William Betham, and it was found to contain the customary rude wooden box enclosing a MS. on vellum, consisting of fifty-eight membranes. The MS. is a copy of the second revision of the Psalter by St. Jerome, and has been commonly attributed to St. Columba. The sheets were found to be incomplete and much injured: they began with the 31st and ended with the 106th Psalm. The decoration displayed upon the top of the box shows the comparatively late date of this portion of the relic. The top consists of a silver plate richly gilt, and divided into three compartments by clustered columns supporting arches. The central space is somewhat larger than the others, and contains the figure of an ecclesiastic, probably St. Columba, who is represented in a sitting posture, giving the benediction, and holding a book in his left hand. The arch of this compartment is pointed, while the others are segmental. The space to the left of the central figure is occupied by that of a mitred abbot, giving the benediction with his right hand, while in his left he holds a crosier. The compartment to the right of the central figure contains a representation of the Passion. There are figures of angels with censers over each of the side-arches. A border, within which the whole is enclosed, is formed at the top and bottom of a variety of fabulous animals; the sides represent foliage, and in each angle there is a large rock crystal. A fifth setting of crystal surrounded with smaller gems occurs immediately over the figure, which, as we have said, was probably intended to represent St. Columba. The sides and ends of the box are also richly chased. An inscription in the Irish character upon the bottom desires ‘a prayer for Cathbar Ua Domnaill, for whom this case was made; for Sitric, son of Mac Aeda, who made it; for Domnall, son of Robartach; for the successor of Kells, for whom it was made.’ The Domnall here referred to as ‘successor’ of St. Columba is named in a charter, dating about 1084, in the Book of Kells: the end of the eleventh century was probably, therefore, the date of the shrine.
The Cathach appears to have been handed down from a very early period in the O’Donnell family, of which St. Columba, the supposed writer of the manuscript which it was made to enshrine, was a member. It was the custom to wear it round the neck as a breastplate; and, before engaging in warfare, it was exhibited in exhortation to the clan, and hence its name the ‘Battler.’
The Domnach Airgid, also preserved in the Academy collection, is a very interesting relic of the kind under notice. It contained a considerable portion of the copy of the Gospels which was supposed to have been used by St. Patrick during his mission in Ireland, and which was presented by him to St. Mac Carthen. Unfortunately, when opened in 1832, the membranes of which the manuscript is composed had, through the effects of time and neglect, become firmly attached to each other. In 1892 the sheets were separated under the supervision of Dr. Maunde Thompson of the British Museum, and examined by Dr. J. H. Bernard. It was shown that the box was not made for the MS., being too small; and the writing and text gave evidence that the copy was not earlier than the eighth century.
The manuscript has three distinct covers: the first and most ancient is of yew; the second of bronze plated with silver, of about the eleventh or twelfth century; and the third of silver plated with gold, dating about 1350. The outer and latest cover possesses many features in common with that of the Cathach. It has an inscription to John O’Karbri, who ordered it; and to John O’Barrdan, who made it. The former, according to the Annals of the Four Masters, was abbot of Clones, and died in 1353.[128]
The Breac (Speckled) Moedoc, from the Petrie collection, subsequently passing to the Royal Irish Academy, is one of the most curious of the ancient shrines. It is called after St. Moedoc, or Mogue, Bishop of Ferns, and is supposed to have contained relics from Rome brought by St. Molaise. It was preserved in Drumlane, County Cavan, until the middle of the last century. It is valuable on account of the details of ancient costumes which appear on eleven of the twenty-one figures originally attached to its sides. These were gilt or plated with gold; the case is bronze: the date is doubtful. A leather satchel which contained it is also preserved in the National Museum.
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