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on the rather delicate subject of the arrangement made tween Claran and the maiden's family, consula thearticie Subintroductae in Smith and Cheetham's Dictionary of Christian Antiquities. This feature of the Story is enough to Ahow iis usiistorical character, atteast so far as Claran is concerned for Claran did notbelong to the Primus ordo of Iristi stants, who mulierum administrationem et consortia non respuebant, quia superpetram Christum fundati ventum temptationis non timebant, but to the Secundus ordo, who mulierum consortiari administrationes fugiebant, atque a monasteriis suis eas excludebant CS, 161, 1623. The description ofCiaran as transcending his contemporaries in beauty is probably Suggested by ΡS. XlV, 2, and is anotherillustration of the Tendena atready referreo to. The Eavesdrosper and the Crane. his incident reappears in the Life of Flannan CS, 6473. Wonder-workers do not like to be spied upon by unauthoriSed PerSonS. Thi S is especialty true in the Fairy mythol-Ogy SurViving to modern times. Compare a tale in
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The Stangas in UG. hese are in ae frestige metre, so that they are probably another fragment of the poematready met with. The translation in the texi reproduces the sense with suffcient literatnesS. On the whole the impression whicli this unusuallylong and very confused incident malies on the readeris that originalty it was an anti-Christian narratiVeconcocted in a Pagan circle, whicli has Somehow become
One of the numerous tales told of the clanger of crossing the will os a saint. It is possibiy suggested by Mati. XXi, 28: but it may also be a pre-Christian solktale adapted to the new Faith by substituting a saint for a druid. On the cursing propensities of Ιrish sainis See Ρlummer, VSH, i, Pp. CXXXV, ClXXiii. A curSe Saidio have been pronounced by Claran on one familyremained effective down to the year 1151, where it is recorded by the Annals of the Four Masters vol. ii,
P. IO963. Another curse of the Same saint, and iis
resurrected by Colman VSH, i, 260, 265ὶ at beingrecalled froni the joys of heaven an aspect of reSurrection Stories frequently overtooked by the narratorS.
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Tara A. D. 528-538. We have atready met with Furbi thin incident XIV. Interceding for captives, with or without miracle, was one of the most frequent actions attributed toIrish gainis as for instance Brigit LL. 152oin and Fintan CS; 3oo . Doors opened of their own accordio Colum Cille CS. 85o . Paulinus of Nola gave himself
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says, in effeci, ' Clonmacnois is siluated on the greatriver Shannon; Birr on the insignificant Brosna: and the relative importance of the two establishments is tobe estimated by the fige of their respective river-even Brenainn, the founder of Bire; said this himself l VI here was a contest belween the people of Clonmac is and those of Birr at a place now unknown, Mois Coise
ing to the Annals of Clonmacnois and of Tigernach. The circumstances which led to this event are not onrecord: but it is not far-fetched to see an echo of it in the story before us. This would give us an approXimate date for the construction of the Story, though the compilation in whicli it is now embedded is considerably
οὶ This story further exaltS Clonmacnois as the place containing a valvabie relic that ensures eternat happinessin the hereaster. of this relic we have atready Smken. di Again exalts Clonmacnois by relating a dreamin whicli the founder is put on a levet with the great Colum Cille. This vision is related also in the Lives of the lalter satiat see, for instance, LL, 852). An analogouS vision, not related in the Lives of Claran; is that of the three heavenly chairs. seen by Satiat Baithin. HeSaw a chair of gold, a chair of Silver, and a chair of crystal before the Lord. AS interpreted by Colum Cille the first was the seat destined for Claran, on account of the nobility and firmness of his faith: the silver chairwas for Baithin; on account of the firmness and bright-
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ParallelS. here are Severat caSes of the restoration
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The Aran Isiands. The marVellous istes of Aran, stili a museum os ali periods of ancient Iristi histo with their immense prehistoric foris and their strange litile oratories, were from an early date chosen as thesi te of Christian communities. Enda ruted ΟVer a' communi ty at the Southern end of the Great Isiand the church stili surViVes, in ruin, and bears hi S name. Claran must have remalneo long enough in Aran tomahe a Permanent impreSSion there, for one of the ancient churches-much later than his time, however is dedicated under his invocation. The reference tosainis V known to God only reminos iis of the dedications to ruinis whose names the Lord knows
at Bethlehem, and in Armenian on a moSaic PaVementat Jer alem. Prophecy by Vision. his is not an infrequent incident in the sainis' Lives. It osten appears at thebeonning of a Lite, the satiat'S mother having a dream interpreted by Some one, whom She conSultS, RS indicative of the future greatlaeSS and holiness of her
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quoted by the Bollandisis September, Vol. iii, p. 376 C),
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XXXIII. How A PROPHECY WAS FULFILLED LA; VGὶ The versions of this incident disser considerably both in delati and in the setting of the incident. Cluain Innsythe V where Ι Α seis the Story, iS un-known. There is no river in Aran, where VG places the incident: in this version, thereiore; the Ship is placedon the Sen.
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and the name of the saint is clearly reminiscent of thename of the river. In their present form the two namesare not philologicalty compatibie the name of the saint mo be explained as an arbitrary modification, designedio disterentiate the Christian saint from the pagan river-god. That pagan names Should surrive modihed orotherwisein in ancient holy places re-consecrated toChristianity is only naturai. There may be Some foundation in fact for apparently Supernatural knowledge Such as Senan displays in this incident of the personali ty of a coming gueSt. In readingdocuments Such aS this, we are not infrequently temptedio suspect that we have before us the record of actualmanifestations of the even yet imperfectly underStood phenomena of hypnotism, telepathy second si glit, and similar psychicat abnormalities. The story of the cloah is toto again in the Lise of Senan LL, 2388 . Froin the VerSion there contained, we leam that Claran gave his cloah to lepers. There is anotherversion of the visit os Claran to Senan in the metrical Lise of the lalter satiat CS, 75o . According to this Story, Claran waS not travelling alone, but with his disciples: and they had no means os transpori to the istand except