The Latin & Irish Lives of Ciaran by Anonymous (best novels for beginners .txt) π
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Rudraige
Thus both genealogies claim a royal descent for the saint. This is an instance of a widespread policy, of which many traces are to be found in the old Irish Genealogies. The whole country was divided into territories of different clans, under which were subordinate and tributary septs. The latter bore the chief burden of taxation; and they were for the greater part composed of descendants of the aboriginal pre-Celtic tribes, who had been reduced to vassalage on the coming of the Celtic-speaking invaders (about the third or fourth century B.C.). When a tributary sept became strong enough to resist the pressure of these imposts, exemption was claimed by a sort of legal fiction, by which they were genealogically affiliated to the ruling sept. This practice led to the fabrication of spurious links, and even of whole pedigrees.
In point of fact several indications show that Ciaran belonged to a tributary sept, and was of pre-Celtic blood. These tributary septs were distinguished from their Celtic conquerors by social organisation, racial character, and probably still to some extent by religion and language. They had much the same position as the
perioeci in ancient Sparta. The following are the evidences of his pre-Celtic nationality-
( a ) The tribal names of his parents (Latharna, Glasraige). There are two forms of tribal names in ancient Ireland; those consisting of two words, and those consisting of one. The first are in such formulae as "tribe of NN," "seed of NN" or the like-NN being the name of a more or less legendary ancestor. The second are either simple names which cannot be analysed, or else are derived from an ancestral name by adding the suffix -rige or -raige . As a rule the names consisting of one word only are fundamentally pre-Celtic, or denote pre-Celtic septs, though in many cases they have been fitted with Celticising genealogies.
( b ) The names of Ciaran himself and his brothers, and of one of his sisters. Donnan, Ciaran, Odran, Cronan are all diminutives founded upon colours-the little brown, black, grey, and tawny one. These indicate that the family was dark complexioned, which would also accord with a pre-Celtic origin. The Celts were fair, their predecessors dark. One of the sisters was called Pata, with an initial P. This is impossible in a Gaelic name.
( c ) The subordinate position of Ciaran's father, and his liability to taxation. In the Book of Leinster and, in part, in Leabhar Breac , after the genealogy, we read "He [ i.e. Ciaran] was of one of the seven clans of the Latharna of Molt. His father was originally in slavery in Britain; he went thereafter to Ireland to Cenel Conaill [north of Co. Donegal], and after that to Connacht[7] to avoid a heavy tax, so that Ciaran was born at Raith Cremthainn in Mag Ai." LA describes Ciaran's father as "a rich man," and certainly the family seems to have been comfortably provided with cattle, the chief wealth of their time. In reference to his father's trade Ciaran is regularly called mac in tsΓ‘ir , "son of the wright." The Rabelaisian extravaganza called Imtheacht na Tromdhaimhe ("The Adventures of the Burdensome Company") introduces Ciaran as himself practising smith's craft;[8] but no importance can be attached to so irresponsible a production. Analogous in this respect are the references to our saint in The Adventures of LΓ©ithin ,[9] which also introduces Ciaran and his monks; but as Dr. Hyde points out in his edition, these are merely a kind of framework for the legend, and the story, though in itself extremely curious and interesting, tells us nothing about either Ciaran or Clonmacnois.
( d ) The fact, specially mentioned in LA, that Ciaran was reared by his parents, not put out to fosterage as would have been done had he been of gentle birth.
( e ) The pre-eminent position of Ciaran's mother in the home. The pre-Celtic tribesmen of Ireland, like their Pictish kinsmen in Scotland, were organised on the system of mother-right, in which property and descent and kinship are all traced through the maternal side of the ancestry. Throughout the Lives , Beoit is a cypher: the house and its contents and appurtenances are almost invariably treated as Darerca's property. Matriarchate usually implies exogamy, a man choosing his wife from a sept differing from his own; and the children are related to the mother's, not the father's kin. The male responsible for the education of the child is not so much the father as the maternal uncle. The law of exogamy was strictly followed in the case before us. Beoit comes from north-east Ulster; Darerca belonged to a family which drew its origin from the south-east of the present county Kerry, though she seems to have settled in Cenel Fiachach at the time when Beoit met her. Incidents VIII and X of Ciaran's Life are laid in that territory, which falls in with a tradition, presently to be noted, that the dwelling-place of the family of the saint was not Raith Cremthainn, but the place where the parents had first met-which would be an instance of the husband dwelling with the wife's people, as is frequent under the matriarchate. The Celtic authors of the
Lives have transferred the kinship of the son to the father's clan, in accordance with their own social system; but an older tradition has left an unmistakable trace in the confusion of the relationships of "father" and "uncle" in LA, §§ 9, 10.
It is possible that the prominence of the mother in the household, and Ciaran's birth away from his ancestral home as the result of a taxation, are specially emphasised because they offer obvious parallels with the Gospel story. The character of Darerca is, however, by no means idealised, as we might have expected it to be, had this been the chief purpose of the narrator.
The Parents of Ciaran, their Names and Origins. -The name of Ciaran's father is variously Latinised in the Latin Lives. The Irish lives call him Beoit, a name analysed in the Book of Leinster , p. 349, into Beo-n-Aed , which would mean something like "Living Fire." The -n- is inserted, according to a law of Old Irish accidence, because Γ‘ed , "fire," is a neuter word. Thus arises the Latin form
Beonnadus . By metathesis the name further becomes transformed to
Beodan or Beoan . The Latharna were the people who dwelt around the site of the modern town of Larne , which preserves their name; Mag Molt ("the plain of wethers") is probably the plain surrounding the town. The Aradenses , to whom LB ascribes the origin of Beoit, were the people known in Irish record as Dal n-Araide , the pre-Celtic people of the region now called Antrim.
Dar-erca, "daughter of brightness" or "of the sky," was a common female name in ancient Ireland. The Glasraige to whom she belonged was a tribe with divisions scattered in various parts of Ireland. Irluachra was south-east Kerry with adjoining parts of Cork and Limerick. Of her poet grandfather Glas nothing is known.
It would perhaps be too far-fetched to see a hint at a mythological element in the traditions of Ciaran in the signification of his parents' names. Indeed, considering the Tendenz of the Ciaran
Lives , it is remarkable that there is no supernormal element in the account of the birth of this particular saint; supernatural births are almost a commonplace in Irish saints' lives as a rule.
The saint's own name is regularly spelt with an initial K or Q in the Latin texts, doubtless because Latin c was pronounced as s before
e and i in mediaeval Ireland.
The Annals of Clonmacnois preserves for us a totally different tradition of the origin and upbringing of the saint. Modernising the haphazard spelling and punctuation of the seventeenth-century English translation (the original Irish of this valuable book is lost), we may note what it tells us. "His father's name was Beoit, a Connacht man ( sic ) and a carpenter. His mother Darerca, of the issue of Corc mac Fergusa mic Roig of the Clanna Rudraige. He in his childhood lived with his father and mother in 'Templevickinloyhe' [wherever that may have been] in Cenel Fiachach; until a thief of the country of Ui Failge stole the one cow they had, which, being found, he forsook together with his father and mother the said place of the stealth [ theft], fearing of further inconvenience." Here note: (1) that Darerca is given the ancestry attributed in the Book of Leinster pedigree to Beoit, thus hinting at an originally matrilinear form of the official pedigree: (2) that the settlement of the family in Cenel Fiachach, i.e. the place of Darerca's dwelling, is definitely stated; (3) that the migration of the family does not take place till after Ciaran's birth; (4) that a totally different reason is assigned for the migration; (5) that incident X of the Lives is directly referred to; (6) that we hear nothing in this passage about the rest of the numerous family of Beoit; and (7) that the family is poor, having but one cow.
Cenel Fiachach (the clan of Fiachu) occupied a territory covering parts of the present counties of Westmeath and King's Co. VG erroneously writes this Cenel Fiachrach, which occupied a territory of the modern Co. Sligo. See further, p. 171.
The Princes. -Unfortunately Ainmire mac Colgain, lord of Ui Neill, and Cremthann, a chieftain of Connacht, are not otherwise known; we cannot therefore test the chronological truth of this part of the story. Ainmire reappears as an oppressor in the life of Aed (VSH, ii, 295). LA anachronistically confuses this Ainmire with Ainmire mac Setna, King of Tara, A.D. 564-566.
It is noteworthy that VG calls Cremthann "King of Ireland." This is in accordance with the fact that the dynasty which united Ireland under the suzerainty of the King of Tara was of Connacht origin.[10]
The Wizard's Prophecy. -The phrase "the noise of a chariot under a king" is a stock formula in this connexion; compare, with Stokes,
Vita Sancti Aedui in Rees' Lives of Cambro-British Saints , p. 233 (also VSH, ii, 295). With the incident compare the story of the druid rising to welcome the parents of Saint Senan, and when ridiculed for thus showing honour to peasants explaining that it was to their unborn child that he was paying honour (LL, 1875). Observe that in both tales the druid is mocked . This touch doubtless belongs to the Christian chronicler, taking the opportunity of putting the minister of the rival creed in an invidious position.
Deacon Iustus , according to VTP (p. 104) and Tirechan's Collections regarding Saint Patrick (edited in VTP, see pp. 305, 318) was consecrated by Saint Patrick, who left with him his ritual book and his office of baptism, in Fidarta (Fuerty, Co. Roscommon). It was in his old age that he baptized Ciaran, out of Patrick's book-he was, indeed, according to the documents quoted, no less than 140 years of age. The glossators of the Martyrology of Oengus (Henry Bradshaw Society edition, p. 128) confuse him with Euthymius, the deacon, martyred at Alexandria. The play on words ("it were fitting that the
just one should be baptized by a Just One ") is lost in the Irish version, whence Plummer (VSH, i, p. xlix) infers that this document is a translation from
Thus both genealogies claim a royal descent for the saint. This is an instance of a widespread policy, of which many traces are to be found in the old Irish Genealogies. The whole country was divided into territories of different clans, under which were subordinate and tributary septs. The latter bore the chief burden of taxation; and they were for the greater part composed of descendants of the aboriginal pre-Celtic tribes, who had been reduced to vassalage on the coming of the Celtic-speaking invaders (about the third or fourth century B.C.). When a tributary sept became strong enough to resist the pressure of these imposts, exemption was claimed by a sort of legal fiction, by which they were genealogically affiliated to the ruling sept. This practice led to the fabrication of spurious links, and even of whole pedigrees.
In point of fact several indications show that Ciaran belonged to a tributary sept, and was of pre-Celtic blood. These tributary septs were distinguished from their Celtic conquerors by social organisation, racial character, and probably still to some extent by religion and language. They had much the same position as the
perioeci in ancient Sparta. The following are the evidences of his pre-Celtic nationality-
( a ) The tribal names of his parents (Latharna, Glasraige). There are two forms of tribal names in ancient Ireland; those consisting of two words, and those consisting of one. The first are in such formulae as "tribe of NN," "seed of NN" or the like-NN being the name of a more or less legendary ancestor. The second are either simple names which cannot be analysed, or else are derived from an ancestral name by adding the suffix -rige or -raige . As a rule the names consisting of one word only are fundamentally pre-Celtic, or denote pre-Celtic septs, though in many cases they have been fitted with Celticising genealogies.
( b ) The names of Ciaran himself and his brothers, and of one of his sisters. Donnan, Ciaran, Odran, Cronan are all diminutives founded upon colours-the little brown, black, grey, and tawny one. These indicate that the family was dark complexioned, which would also accord with a pre-Celtic origin. The Celts were fair, their predecessors dark. One of the sisters was called Pata, with an initial P. This is impossible in a Gaelic name.
( c ) The subordinate position of Ciaran's father, and his liability to taxation. In the Book of Leinster and, in part, in Leabhar Breac , after the genealogy, we read "He [ i.e. Ciaran] was of one of the seven clans of the Latharna of Molt. His father was originally in slavery in Britain; he went thereafter to Ireland to Cenel Conaill [north of Co. Donegal], and after that to Connacht[7] to avoid a heavy tax, so that Ciaran was born at Raith Cremthainn in Mag Ai." LA describes Ciaran's father as "a rich man," and certainly the family seems to have been comfortably provided with cattle, the chief wealth of their time. In reference to his father's trade Ciaran is regularly called mac in tsΓ‘ir , "son of the wright." The Rabelaisian extravaganza called Imtheacht na Tromdhaimhe ("The Adventures of the Burdensome Company") introduces Ciaran as himself practising smith's craft;[8] but no importance can be attached to so irresponsible a production. Analogous in this respect are the references to our saint in The Adventures of LΓ©ithin ,[9] which also introduces Ciaran and his monks; but as Dr. Hyde points out in his edition, these are merely a kind of framework for the legend, and the story, though in itself extremely curious and interesting, tells us nothing about either Ciaran or Clonmacnois.
( d ) The fact, specially mentioned in LA, that Ciaran was reared by his parents, not put out to fosterage as would have been done had he been of gentle birth.
( e ) The pre-eminent position of Ciaran's mother in the home. The pre-Celtic tribesmen of Ireland, like their Pictish kinsmen in Scotland, were organised on the system of mother-right, in which property and descent and kinship are all traced through the maternal side of the ancestry. Throughout the Lives , Beoit is a cypher: the house and its contents and appurtenances are almost invariably treated as Darerca's property. Matriarchate usually implies exogamy, a man choosing his wife from a sept differing from his own; and the children are related to the mother's, not the father's kin. The male responsible for the education of the child is not so much the father as the maternal uncle. The law of exogamy was strictly followed in the case before us. Beoit comes from north-east Ulster; Darerca belonged to a family which drew its origin from the south-east of the present county Kerry, though she seems to have settled in Cenel Fiachach at the time when Beoit met her. Incidents VIII and X of Ciaran's Life are laid in that territory, which falls in with a tradition, presently to be noted, that the dwelling-place of the family of the saint was not Raith Cremthainn, but the place where the parents had first met-which would be an instance of the husband dwelling with the wife's people, as is frequent under the matriarchate. The Celtic authors of the
Lives have transferred the kinship of the son to the father's clan, in accordance with their own social system; but an older tradition has left an unmistakable trace in the confusion of the relationships of "father" and "uncle" in LA, §§ 9, 10.
It is possible that the prominence of the mother in the household, and Ciaran's birth away from his ancestral home as the result of a taxation, are specially emphasised because they offer obvious parallels with the Gospel story. The character of Darerca is, however, by no means idealised, as we might have expected it to be, had this been the chief purpose of the narrator.
The Parents of Ciaran, their Names and Origins. -The name of Ciaran's father is variously Latinised in the Latin Lives. The Irish lives call him Beoit, a name analysed in the Book of Leinster , p. 349, into Beo-n-Aed , which would mean something like "Living Fire." The -n- is inserted, according to a law of Old Irish accidence, because Γ‘ed , "fire," is a neuter word. Thus arises the Latin form
Beonnadus . By metathesis the name further becomes transformed to
Beodan or Beoan . The Latharna were the people who dwelt around the site of the modern town of Larne , which preserves their name; Mag Molt ("the plain of wethers") is probably the plain surrounding the town. The Aradenses , to whom LB ascribes the origin of Beoit, were the people known in Irish record as Dal n-Araide , the pre-Celtic people of the region now called Antrim.
Dar-erca, "daughter of brightness" or "of the sky," was a common female name in ancient Ireland. The Glasraige to whom she belonged was a tribe with divisions scattered in various parts of Ireland. Irluachra was south-east Kerry with adjoining parts of Cork and Limerick. Of her poet grandfather Glas nothing is known.
It would perhaps be too far-fetched to see a hint at a mythological element in the traditions of Ciaran in the signification of his parents' names. Indeed, considering the Tendenz of the Ciaran
Lives , it is remarkable that there is no supernormal element in the account of the birth of this particular saint; supernatural births are almost a commonplace in Irish saints' lives as a rule.
The saint's own name is regularly spelt with an initial K or Q in the Latin texts, doubtless because Latin c was pronounced as s before
e and i in mediaeval Ireland.
The Annals of Clonmacnois preserves for us a totally different tradition of the origin and upbringing of the saint. Modernising the haphazard spelling and punctuation of the seventeenth-century English translation (the original Irish of this valuable book is lost), we may note what it tells us. "His father's name was Beoit, a Connacht man ( sic ) and a carpenter. His mother Darerca, of the issue of Corc mac Fergusa mic Roig of the Clanna Rudraige. He in his childhood lived with his father and mother in 'Templevickinloyhe' [wherever that may have been] in Cenel Fiachach; until a thief of the country of Ui Failge stole the one cow they had, which, being found, he forsook together with his father and mother the said place of the stealth [ theft], fearing of further inconvenience." Here note: (1) that Darerca is given the ancestry attributed in the Book of Leinster pedigree to Beoit, thus hinting at an originally matrilinear form of the official pedigree: (2) that the settlement of the family in Cenel Fiachach, i.e. the place of Darerca's dwelling, is definitely stated; (3) that the migration of the family does not take place till after Ciaran's birth; (4) that a totally different reason is assigned for the migration; (5) that incident X of the Lives is directly referred to; (6) that we hear nothing in this passage about the rest of the numerous family of Beoit; and (7) that the family is poor, having but one cow.
Cenel Fiachach (the clan of Fiachu) occupied a territory covering parts of the present counties of Westmeath and King's Co. VG erroneously writes this Cenel Fiachrach, which occupied a territory of the modern Co. Sligo. See further, p. 171.
The Princes. -Unfortunately Ainmire mac Colgain, lord of Ui Neill, and Cremthann, a chieftain of Connacht, are not otherwise known; we cannot therefore test the chronological truth of this part of the story. Ainmire reappears as an oppressor in the life of Aed (VSH, ii, 295). LA anachronistically confuses this Ainmire with Ainmire mac Setna, King of Tara, A.D. 564-566.
It is noteworthy that VG calls Cremthann "King of Ireland." This is in accordance with the fact that the dynasty which united Ireland under the suzerainty of the King of Tara was of Connacht origin.[10]
The Wizard's Prophecy. -The phrase "the noise of a chariot under a king" is a stock formula in this connexion; compare, with Stokes,
Vita Sancti Aedui in Rees' Lives of Cambro-British Saints , p. 233 (also VSH, ii, 295). With the incident compare the story of the druid rising to welcome the parents of Saint Senan, and when ridiculed for thus showing honour to peasants explaining that it was to their unborn child that he was paying honour (LL, 1875). Observe that in both tales the druid is mocked . This touch doubtless belongs to the Christian chronicler, taking the opportunity of putting the minister of the rival creed in an invidious position.
Deacon Iustus , according to VTP (p. 104) and Tirechan's Collections regarding Saint Patrick (edited in VTP, see pp. 305, 318) was consecrated by Saint Patrick, who left with him his ritual book and his office of baptism, in Fidarta (Fuerty, Co. Roscommon). It was in his old age that he baptized Ciaran, out of Patrick's book-he was, indeed, according to the documents quoted, no less than 140 years of age. The glossators of the Martyrology of Oengus (Henry Bradshaw Society edition, p. 128) confuse him with Euthymius, the deacon, martyred at Alexandria. The play on words ("it were fitting that the
just one should be baptized by a Just One ") is lost in the Irish version, whence Plummer (VSH, i, p. xlix) infers that this document is a translation from
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