The Project Gutenberg eBook of The Life of Saint Columba, Abbot, and Apostle of the Northern Picts
    
This ebook is for the use of anyone anywhere in the United States and
most other parts of the world at no cost and with almost no restrictions
whatsoever. You may copy it, give it away or re-use it under the terms
of the Project Gutenberg License included with this ebook or online
at www.gutenberg.org. If you are not located in the United States,
you will have to check the laws of the country where you are located
before using this eBook.

Title: The Life of Saint Columba, Abbot, and Apostle of the Northern Picts

Author: Anonymous

Release date: January 27, 2012 [eBook #38682]
                Most recently updated: January 8, 2021

Language: English

Credits: Produced by Michael Gray, Diocese of San Jose


*** START OF THE PROJECT GUTENBERG EBOOK THE LIFE OF SAINT COLUMBA, ABBOT, AND APOSTLE OF THE NORTHERN PICTS ***




Produced by Michael Gray, Diocese of San Jose




  THE
  LIFE OF ST. COLUMBA

  ABBOT AND APOSTLE OF THE NORTHERN PICTS



  THE LIFE OF
  SAINT COLUMBA, OR COLUMKILLE,
  ABBOT,
  APOSTLE OF THE PICTS,
  AND PATRON OF THE MONASTIC ORDER IN IRELAND.


"Iste est qui ante Deum magnos virtutes operatus est, et de
omni corde suo laudavit Dominum."

"This is he who before God operated wonders, and with all his
heart praised the Lord."


CHAPTER I.

BIRTH AND HOLY DISPOSITIONS OF ST. COLUMBA--HIS ECCLESIASTICAL
TRAINING AT ST. FINNIAN'S--HE RECEIVES THE HOLY ORDER OF
DEACON

AFTER having attempted to write the life of our illustrious
St. Patrick, with that of his spiritual daughter Bridget, the
saintly patroness of Ireland, it is but meet, and may be
expected, that we should also endeavor to furnish the
biography of the holy Columba, or Columkille, who, living
almost in the same era, filled with the same spirit, and
enclosed in the same shrine, has ever been deemed with them
one of Erin's chief patrons, his name being interwoven with
theirs in the reminiscences of Irish piety.

This glorious saint was born about the close of the year 521,
so that as a spiritual star, he began to rise in the firmament
of the Irish Church, just as St. Bridget had disappeared
therefrom to shine in heaven. His birth and future eminence
were predicted during the lifetime of St. Patrick, perhaps by
the holy apostle himself. By his father, Mancanava, the blood
of the Nialls, princes of Tyrconnel, flowed in his veins,
while by his mother Aethena, who drew her origin from an
illustrious family in Leinster, he was connected with Caithir,
the reigning monarch of all Ireland.

Previous to his birth, a dream or vision of singular import
admonished Aethena that her child was to be specially blessed
by the Most High. While asleep one night, it seemed to her
that an angel approached, bearing in his hand a robe of
unparalleled beauty, which having presented to her, he after a
short interval withdrew, and spreading it forth suffered the
wind to carry it away. Disappointed at this strange
proceeding, Aethena anxiously inquired why she had not been
permitted to retain this beauteous garment, and her
interrogatory was met by the reply that it could not be
allowed to remain with her. Meanwhile, and as the angel spoke,
Aethena kept her eyes steadfastly fixed on the mantle which
was now balanced in the firmament; and as it ascended towards
the heavens she perceived that its dimensions became so
expanded, as that it extended over mountains, forests, and
distant plains. The novelty and grandeur of the spectacle
increased her regret for the loss of so extraordinary and
magnificent a costume; but while feeling thus sadly, a voice
consoled her with those words: "Woman, grieve not, for you
shall bring forth a son, who will guide innumerable souls to
heaven, and be counted among the prophets of the Most High."
This promise must surely have brought comfort to Aethena; our
business is now to show how it was fulfilled. In early youth,
or we might perhaps say infancy, Columba, owing to the piety
of his parents, was committed to the tutelage of the venerable
priest by whom he had been purified in the waters of baptism.
Even then, the whole tenor of his conduct showed how strongly
imbued he was with religious principles, for even then did he
furnish presages of his future sanctity. "From his very
childhood," says Adamnan his biographer, "Columba was devoted
to those exercises of piety which befitted his tender years;
and so holily solicitous was he for the preservation of
spotless purity of mind and body, that by the superior
sanctity of his manners, though dwelling upon earth, he was
already ripe for heaven." But it was not alone by the pious
life of the saintly Columba that the special predilection of
heaven in his regard was made manifest; by the exercise of His
omnipotence, too, did the Lord display the extraordinary love
with which He cherished him. It happened, that while still
abiding with Cruthenan, the holy priest who, as we have said,
superintended his education, the good ecclesiastic returning
home one day after the discharge of some sacred function,
beheld as he approached his dwelling, the house illuminated
with a pure and serene light, and as he entered he saw over
the head of his pupil Columba, a luminous globe of fire as if
suspended in the air, from which there was emitted a clear and
steady radiance. Filled with amazement at this marvellous
scene, the venerable man prostrated himself on the floor and
admired in profound silence this expressive indication of the
spiritual effulgence with which the soul of his favored charge
was illuminated by heaven. Indeed, Columba was singularly
favored in various ways; even when still a little boy, he
recited the Psalms together with Brugacius, bishop at
Rathenaigh, whither he had accompanied his preceptor, whom the
prelate had invited to spend with him the Christmas festival.
[1]

But the time had now arrived when it became necessary to
direct more particularly the attention of the young saint to
those studies in which candidates for the sacerdotal ministry
should be skilled, and to afford him an opportunity of
pursuing such learning with advantage, he was transferred from
the house of Cruthenan to the school of Moville, whose
president was the great St. Finnian, renowned among his
countrymen for learning and sanctity. In early life he had had
the good fortune to be placed under the care of Colman and
Clan, two ecclesiastics of whom there is honorable mention in
the ancient annals of Ireland; by their advice he passed over
into Britain in order to profit by the lectures which were
delivered by Nennius at his seminary of Whitethorn, and after
some time, he returned to Ireland and began to impart to the
youth of his own vicinity, in a building appropriated for the
purpose, that learning which he himself had journeyed so far
to acquire. The fame of this new teacher soon spread through
the island, and drew to his school numbers of the youth who
aspired to the service of the altar. Columba, among others,
here devoted several years to sacred studies, and with all the
success which had been anticipated. His proficiency in
evangelical perfection was equally rapid, so that he was soon
raised to the holy order of Deaconship. While officiating in
that character on one occasion, his ministry was honored by
heaven in the following extraordinary manner, the miracle of
Cana being renewed at his instance. The bishop of the diocess
on a certain morning being about to celebrate the Eucharistic
sacrifice, Columba, who was charged with the care of the
altar, by his office, found "_they_" had "_no wine_" in the
monastery, and moreover, that it could not be procured until
after considerable delay. Without more ado, he went to a
neighboring fountain, and having filled a vessel, which he had
brought with him, from its limpid source, he prayed that the
name of the Lord might be once more magnified by a renewal of
the wonder effected at the marriage feast. He was heard; for
on the instant, the liquid element again felt the power of the
Divinity, and Columba, full of rapture at the sight,
exclaimed, as he returned to the assembled clergy, "Here is
wine, which the Lord Jesus has furnished for the celebration
of His Mysteries!" [2]

When the period arrived which terminated the holy deacon's
residence in the monastery of St. Finnian, feeling desirous of
becoming still more perfect in virtue and learning, he did not
on leaving Moville at once return home, but for some time
placed himself under the tuition of a certain master named
Germanus, who had recently come from a foreign country, and
had already acquired a high reputation in Ireland for piety
and literature. The same special Providence who had hitherto
watched over and illustrated the opening career of our saint,
still continued its loving care of him. His new preceptor
clearly saw that Columba was a cherished object of the divine
predilection, having among other proofs less equivocal,
evidence that the Almighty on a certain occasion revealed to
him the judgment which he was about to visit on a guilty
individual.

[1] Dr. Lanigan, ch. 11, vol. 2, Eccles. Hist.
[2] Adamnan, Book 1st, chap. 1st.



CHAPTER II.

ST. COLUMBA FOUNDS THE MONASTERIES OF TYRCONNEL AND DURROUGH--
HE IS ORDAINED PRIEST--GLORIOUS TESTIMONY TO HIS SANCTITY--HE
ESTABLISHES OTHER RELIGIOUS HOUSES--AND FINALLY LEAVES IRELAND
FOR HY IN THE HEBRIDES.

BUT the time at length came in which our saint was to do great
things for God, and to realize the projects which he had long
conceived for promoting His glory. The fervent Columba was now
in his twenty-fifth year, and perceiving from the example of
the holy men his contemporaries, as well as those who had
already passed to a glorious immortality, that the great
object which he had in view would be best attained by
multiplying throughout the land monastic institutions, he
determined on laboring for their establishment, that the
edifying example of the members should be every where felt;
their observance of evangelical perfection invariably
furnishing a powerful incentive to the national piety.

Convinced that his native locality had a stronger claim on his
exertions in the good cause, to Tyrconnel did Columba wend his
way to solicit from his princely relatives still in power, a
convenient site for a monastery, with as much of the adjoining
land as might be deemed sufficient for its maintenance. He
succeeded: such a request was quite in accordance with the
noble and generous spirit that has ever characterized true
Irish piety, and the monastery was erected full soon, on a
gentle eminence adorned with a rich grove of majestic oaks,
whence it derived its appellative of _Doire Calgaich_. When
the internal economy of the new fabric was satisfactorily
arranged, when hymns of praise and canticles of joy were sung,
and above all, when the adorable Victim of our salvation was
offered within its sacred precincts, the holy founder prepared
to visit other parts of the country to make them participators
in similar blessings. Dairmagh, now Durrough, was the next
territory in which he erected a monastery; and here too were
his efforts blessed with most complete success; for in a short
time this structure might compete with its parent house at
Tyrconnel, in confering great advantages on the community at
large, as well as upon its immediate vicinity.

The period was now at hand when Columba was to be elevated to
the priesthood; and how did he prepare to enter upon and
receive so great a dignity? We may _imagine_ something of the
holy reverence, the angelic fervor, which he who had been
brought up in the shadow of the sanctuary, and inviolably
faithful to his first grace, brought to the priesthood; his
great interior lights, the result of his purity of heart and
strict union with God, enabling him to see more clearly that
none but saints, or such as resolutely strive for the
perfection of sanctity, are fit to "_stand before the Lord to
minister_ in His sight," to interpose between Him and His
people, and so to speak, "to make, by the word of their mouth,
the sacred body of the Incarnate Word Christ Jesus." It was to
Etchen, bishop of Meath, that the holy candidate had recourse
for ordination. This prelate was descended from an illustrious
family in Leinster, but he had stronger claims to the
veneration of his countrymen than any which can be derived
from a glorious ancestry. Etchen, notwithstanding his noble
birth, was remarkable for apostolic simplicity, and emulating
the example of the first founders of the Catholic church, was
distinguished for the practice of the most exalted virtues.
Columba on arriving at his habitation, found this humble
prelate at the plough, discharging during the hours which his
episcopal functions left free, the laborious duties of a
husbandman. He was welcomed with all that kindness and charity
which religion inspires, and having made known the object of
his visit, was duly ordained priest. Some of our ancient
writers assert, that in commendatory letters from some of the
Irish bishops which Columba produced on this occasion, there
were instructions to Etchen to promote him not only to the
priesthood, but even to the episcopacy, but that it happened
through some inadvertence on the part of the prelate, that
this was overlooked. When apprized of his mistake, he urged
the new priest to permit him to supply the rite of
consecration unintentionally omitted, but Columba conceiving
that the occurrence was directed by divine Providence, could
not be prevailed upon to acquiesce, and formed the resolution
which he ever after faithfully kept, of remaining for life in
the subordinate rank of the priesthood.

After his ordination, Columba returned to Durrough, and ere
departing thence met with one of those trials which are not
wanting to prove the humility and meekness of the saints of
God, but which ended to his glory. The holy man, it seems, had
adopted certain measures regarding his monastery, which being
disapproved of by some of the neighboring prelates, were
deemed a necessary subject of inquiry at a synod then holding,
in a place named Geisille, in the vicinity of Durrough; and
the result of this inquiry was a resolution to visit the holy
founder with an ecclesiastical censure. Apprized of the matter
under debate, the saint proceeded to the synod, which he
reached just as the prelates had determined to impose upon him
this severe punishment. As he entered, Brendan, abbot of Birr,
an ecclesiastic of high character and great influence, rose to
salute and welcome him, which was at once protested against by
the bishops, it being, they said, a great impropriety to show
any mark of attention to a person whom the council had
condemned. "Ah," replied the abbot, "had you seen what the
Lord has been pleased to manifest to me to-day regarding this
His elect, whom you are censuring, you would not have passed
that sentence. Wrong it is, and the Lord by no means
excommunicates him in virtue thereof, but rather more and more
exalts him." The synod were surprised at this remonstrance of
holy Brendan's, and at once the individuals composing it, each
and all anxiously inquired in what manner God had manifested
his approbation of Columba and his measures. The good abbot
then informed them, that while the saint was on the way to the
council, he saw a luminous pillar preceding him, and blessed
angels accompanying him through the plain. "I dare not,
therefore," he continued, "treat him with disrespect, for I
see that he is a man pre-ordained by God to be the guide of
nations to eternal life." This extraordinary announcement made
by a witness whose sanctity was incontestible, induced the
council to reconsider the proceedings which they had adopted
against Columba, and the result was so favorable, that without
further delay, the sentence of excommunication was reversed,
and each person present emulated his brother in treating with
respect and veneration "_him whom the King_" of heaven "_had
chosen_" so "_to honor_."

After leaving Durrough, which took place immediately, it would
seem, on the dissolution of the synod, our holy Columba
exercised his zeal by erecting monasteries in several parts of
the kingdom, similar to those already established in Durrough
and Tyrconnell. "The rule which he gave to his monks, has not
been transmitted to us by any Latin writer; and the Irish
copies of it which have been preserved, have hitherto eluded
the skill of the most patient antiquary. Venerable Bede, in
various parts of his works, has borne most honorable testimony
to their virtue. In glowing colors he paints their chastity,
their poverty, their obedience, the essential virtues of the
monastic state, as well as their patience and indefatigable
efforts to attain the summit of Christian perfection. No
motives but those of charity could induce them to leave their
cells, except at the hours appointed for religious duties and
manual labor. If they ever appeared in public, it was to
reconcile enemies, to instruct the ignorant, to extirpate
vice, and plead the cause of the unfortunate. [1] That much of
their time was devoted to prayer and contemplation, there is
good reason to believe, as well as that their repasts were few
and exceedingly austere, their holy founder himself being of
such mortified habits, that his fast was continual, and that
when he reposed the floor was his bed and a hard stone his
pillow. He must, moreover, have taught his children to love
well that prop, that necessary bulwark, that _sine qua non_ of
the monastic state, _holy silence_, except in time of
recreation, or when duty or necessity required the contrary;
otherwise the happy consequences which resulted, the glorious
fruits which were produced by his conventual establishments,
would never have consoled his piety and crowned his labors.
Unhappily for the glorious cause in which St. Columba was so
engaged, the party feuds and dissensions which disturbed the
peace of his own kinsfolk, interfered with the ulterior
designs which his zeal meditated. So long as he could hope
that his influence would conduce to the termination of the
hostilities carried on between the chieftains and princes of
his family, he was willing to labor for the restoration of
union and peace; but when the continued renewal of contests
and disputes which he thought had been composed by his
decisions, taught him how unavailing had been his efforts, he
resolved to leave Ireland and thus set aside a hindrance which
could not fail to mar his exertions in the cause of heaven.

The northern parts of Britain presented at this juncture many
attractions to induce the saint to select that region as a fit
theatre for his future labors. On the Northern Picts the light
of the Gospel had not yet shone. It is true that the Scots, a
neighboring colony from Ireland professed Christianity, but
the glories of religion had been almost shorn of their
splendor, and it required an apostolic zeal to reinvest them
with all their interest, and rekindle the sacred fire now
slumbering under the embers of sinful indifference. The
prospect of rescuing the Picts from their idolatry, and of
reviving among the Scots connected with him by the ties of
kindred and country, the fervent piety which so pre-eminently
distinguished their common ancestry, afforded, though fraught
with difficulty, the purest pleasure to the soul of Columba,
and which pleasure was heightened by the hope, that in this
region also he might be able to diffuse those monastic
institutions, which had so much benefited and become the pride
and glory of Ireland.

In the vicinity of that part of Caledonia where St. Columba
chose to begin his new career, there is a cluster of isles
known at the present day by the synonyme of "The Hebrides,"
which isles, or at least some of them, seem to have then been
subject to the prince who ruled over the Scottish colony which
had settled in Caledonia. The sequestered site of the present
Hebrides admirably adapted them for the seclusion of the
monastic life, and in such a retreat as they afforded, the
saint felt convinced that the followers of his institute might
devote themselves most freely to the holy exercises of the
cloister. His connection with Conall, the sovereign of the
above colony, (for Conall, like Columba, was lineally
descended from the Dalradian dynasty,) gave reason to hope
that he might obtain permission to found a monastery in one of
these islands: he sought it and was successful; Hy, the
smallest of them, now distinguished by the name of Icolmkille,
being generously bestowed upon him by the prince for his use
and that of his children in Christ. Taking twelve of these
with him, Columba sailed from Ireland, and the weather proving
propitious, all safely arrived at Hy of the Hebrides. The
great things operated there for God deserve, and shall find
place in a new chapter.

[1] Lingard's Anglo-Saxon Church.



CHAPTER III.

ARRIVAL OF ST. COLUMBA WITH HIS MONKS IN HY, WHERE HE BUILDS A
CHURCH AND MONASTERY--HE PREACHES TO THE NORTHERN PICTS, AND
WORKS TWO STUPENDOUS MIRACLES--OTHER MISSIONARY LABORS OF THE
SAINT--HIS CONNECTION STILL WITH IRELAND AND INTEREST IN IRISH
AFFAIRS--HE RETURNS TO THAT COUNTRY AND MAKES THE VISITATION
OF HIS MONASTERIES, &c.

THE first care of Columba and his monks on arriving at their
destination, was to erect a monastery and build a church. A
period of nearly two years seems to have been engrossed in the
completion of these undertakings, as well as in the settlement
of disciplinary matters connected with the new establishments.
When these were arranged, the saint proceeded to execute his
purpose of evangelizing the Northern Picts, who occupied all
that part of Scotland northward of the Grampian mountains. No
missionary had as yet appeared in this inhospitable clime; the
formidable barrier which separated its inhabitants from their
southern neighbors, hitherto preventing the glad tidings of
salvation from being wafted to their coast. The work seemed
reserved for our own Columba, and to it he went accompanied
only by a few of his disciples, with all the zeal and firmness
which ever characterizes the truly apostolic man.

The news of his arrival having reached the ears of Brude, the
sovereign who held dominion in these parts, he shut himself up
within the walls of the royal residence at _Inverness_, hoping
there to remain undisturbed from the intrusion of the man of
God. Fearing, however, that the solicitude of the latter for
his conversion should prove superior to this precaution, he
moreover issued orders that if the saint approached, the
palace gates should be closed against him. The apprehensions
of the prince were realized; for, anxious to obtain the regal
sanction, the royal mansion was the first place which Columba
visited.

Finding on his arrival that the very posterns were secured
against him, and that all access to Brude was denied, the
saint nowise dismayed, calling to mind this promise of his
loving and divine Master, "Amen I say unto you, if you have
faith as a grain of mustard-seed you shall say to this
mountain, pass from hence and it shall be removed, and nothing
shall be impossible unto you," [1] fearlessly advanced to the
palace gate, and impressed upon it the sacred sign of the
cross; and lo! by the power of Him who dying for us thereon,
shivered "the brazen gates," and burst the chains of Satan;
the royal portals yielded on the moment, and expanded widely,
to the amazement of the Pagan bystanders. This was sufficient;
confounded at "the power which was given to" the holy
missionary, the monarch came forth, attended by all the
members of his council, welcomed him with every demonstration
of kindness and respect, gave him all the permissions he
required, and never failed in their after intercourse to
evince the courtesy displayed at this first meeting. The magi,
or ministers of the national superstition, were the only
persons from whom the missionaries had now any reason to fear
opposition, and they gave it; for, despite of the sanction of
the king, they used every artifice to render unavailing the
labors of the saintly men. An entire family being converted by
the blessed Columba to the Christian faith, their deadly
hatred was so provoked, that they were disposed to view with
pleasure any misfortune befalling its individual members. To
their great joy one of the children grew sick, and died soon
after baptism, which they at once proclaimed to be the
punishment of its parents' apostacy, and a certain proof of
the superiority of the potency of their gods, over the God of
the Christians. Columba being apprized of this circumstance,
and fearing for the faith of his neophytes, repaired without
delay to their abode. On arriving there, he first endeavored
to console the sorrowing parents by enlarging on the Divine
power, and by exhorting them to look with confidence for
relief to the one true God, and next proceeded to the room
where the body of the deceased lay, whence he obliged all to
withdraw while he poured forth his prayer to God for the
restoration to life of the departed child. At the close of his
fervent orison, directing his eyes towards the lifeless
remains, he exclaimed, "In the name of the Lord Jesus, arise,
and stand upon thy feet!" The command was obeyed, the child
was instantly restored to life, and the saint taking him by
the hand led him to the apartment in which his parents
disconsolately remained. We may guess at, but cannot speak
their joy, their gratitude. Surely now they blessed the hour
in which they embraced Christianity, and were more strongly
confirmed in the belief of its mysteries: the people, too,
assembled in crowds to witness the wonder which Columba had
wrought, testified by their acclamations their grateful
acknowledgments to him, and their faith in the omnipotence of
the God whom he came to preach unto them.

The interests of his monastery at Hy, required that the saint
should occasionally interrupt his apostolic labors in
Pictland, in order to revisit it. However, his stay was very
short, being prolonged only as much as was absolutely
necessary for the infant establishment; for as soon as it was
possible he tore himself from his dear religious to resume his
mission. And what a sacrifice of self, even in its _minimum_,
and apparently lawful form, was not here! That Columba would
have preferred communing with God in the seclusion of the
cloister, and governing that little and most peaceful flock
committed to his care was but natural; but like all saintly
"hooded men," he only thought of subjecting nature to grace,
and knowing full well that when we leave God _for_ God, we are
most certain of finding Him.

It cannot be doubted that St. Columba's zealous exertions were
crowned with great success, the vast majority of the
inhabitants of Pictland being gained over to the belief and
practice of the Gospel. Even during his first visit there, he
was enabled to erect some few churches and religious houses,
and appointed spiritual instructors to provide for the
religious wants of the new converts, and propagate during his
occasional absence the holy Catholic faith. Who these were we
are not aware, the event being but imperfectly recorded, no
less than the history of these first ecclesiastical
foundations.

It is said, that our saint penetrated into the Orkney Isles,
and with some success, but of his proceedings there we know
little. Of those which took place in the Hebrides or Western
Islands, which he also blessed with his presence, frequently
visiting them, indefatigably preaching in them, supplying them
with missionaries, erecting churches, and founding religious
communities, there is more extant. Among these Islands, Hymba,
where he established a monastery, over which, after some
years, he placed his maternal uncle Erwan, seems to have been
his favorite retreat, just as Sabhal, or Saul, in our own
green isle was of his glorious and saintly progenitor in the
faith, St. Patrick. On various occasions, and at different
intervals, he made it his abode. There it was that he was
visited by four holy founders of monasticism in Ireland--by
Comgall, Cainnech or Canice, Brendan of Clonfert, and Cormac
Hua Liathain;--there while celebrating mass for them, Brendan
saw a very bright flame like a burning pillar, as if rising
from his head, which continued from the moment of the
consecration to the termination of the sacred mysteries. It
was there also that, on another occasion, he had some
extraordinary celestial visitations, which lasted for three
days and three nights consecutively. There were several
monasteries also, founded by himself, or in virtue of his
obedience by his disciples, in an island called Ethica, one of
which was governed by Baithen, who subsequently succeeded him
in the abbacy of Hy. While thus engaged, the saint was at
times obliged to exert himself in defence of the new converts
against certain marauders, who, though nominally Christian,
practised the illicit trade of plundering. On one occasion, he
proceeded to excommunicate some of the leaders, who were
members of the royal house of the British Scots, but at the
risk of his life, one of their partizans having rushed upon
him with a spear, but providentially without effect. Adamnan
says, that the name of this assassin was _Lamh-dess_ or _Right
hand_, and that on his advancing against Columba, Findulgan, a
monk of Hymba, where this transaction occurred, being clothed
in an outer garment of the saint, threw himself between him
and Lamh-dess, who, notwithstanding he used all his might, was
not able to transfix it.

The apostolic labors of St. Columba were not confined to the
territories of the Picts and Western Islanders, he
superintended also the ecclesiastical affairs of the British
Scots, and formed some religious establishments in their
kingdom; one of them, near Loch-Awe in Argyle, was governed by
one of his monks named Cailten, of whom it is related, that he
died at Hy, the parent-house, if we may so call it. The holy
abbot Columba, foreseeing that the death of this monk was
nigh, sent for him that he might give him his blessing, as
being in some sort necessary to his terminating his course in
the true spirit of monastic obedience. In traversing the
southern part of this kingdom, our saint visited St.
Kentigern, bishop of Glasgow, and spent with him a few days.
Nor is it improbable that he visited South Britain, then
possessed by the Anglo-Saxons, for there were Christians of
that nation in Hy before his death, converted in all
probability by himself or his disciples. Meantime, he did not
neglect to watch vigilantly over his other monasteries, not
only in Scotland and the Isles, but also those which he had
founded in his own dear and more cherished land. Thither did
he often send messengers on business connected with his
monasteries, or with other pious objects. On one occasion he
dispatched to Clogher, in all haste, Lugaid Laithir, one of
his monks, (whom Adamnan calls his legate by excellence,) with
a box containing a benediction, which, when dipped in water,
was to cure the saintly virgin Mangina, whose limb was broken
at her returning from the holy mysteries; which it did most
effectually instantly on its application. [2]

St. Columba was frequently visited by persons from Ireland,
who were either his former friends, or who wished to become
so, or who desired to receive his advice on various matters;
and these, with all other strangers, he received with the
greatest kindness, and treated most hospitably. Besides the
holy men already mentioned, Columbanus, bishop in the province
of Leinster, [3] came to see him. The holy abbot conceived a
great friendship for this prelate, so that, being apprized of
his death by revelation, he gave orders in the morning that
the monks who were preparing for their respective occupations
should refrain from work on that day; and when all was ready
for the holy mysteries, the whole community, clothed in white
garments as on a Sunday or other solemnity, proceeded to the
church along with the saint. When the choir had come to a part
of the service in which the name of St. Martin used to be
commemorated, the saintly abbot cried out, "To-day you must
sing for the holy bishop Columbanus;" and thus they became
informed of his death.

Another visitor of St. Columba's was Aidan, a very religious
man, who had lived twelve years with St. Brendan of Clonfert.
On the day before his arrival, the saint said to the brethren,
"We intend to fast to-morrow as usual, because it will be
Wednesday; but, in consequence of the arrival of a stranger,
the fast will be broken." The event verified the prediction.
Aidan did arrive; and St. Columba's dispensation with so holy
an ordinance, observed even by the whole Irish Church,
establishes his claim to great prudence and discretion. [4]

We shall mention but one more of those visitors, Cronan, a
Munster bishop, who, on the occasion, through humility, did
all that he could to prevent its being known that he belonged
to the episcopal order. Not having yet understood that he did,
Columba desired him on the Sunday to celebrate Mass, "_Christi
corpus ex more, conficere_." He did so; and when he came to
the division of the consecrated host, he called upon Columba
to join him as a priest in breaking the Lord's bread, "_Ut
simul quasi duo presbyteri, Dominicum panem frangerent_."
Coming up to the altar, and looking him in the face, the saint
said, "Christ bless you brother; do you alone break it,
according to the episcopal rite, for now we know you are a
bishop. Why have you hitherto endeavored to conceal yourself,
so as not to let us pay you that veneration which we owe to
you?" [5]

That Columba was held in the highest veneration, as well by
the clergy and people as by the monarchs of his time, both in
Ireland and Britain, is too well known to require proof. A
very remarkable instance of it occurs in his having been the
person applied to for inaugurating, or, as his biographers
express it, _ordaining_, Aidan, king of the British Scots,
after the death of Conall; with which request, by the way, he
complied not, until after being commanded by an angel,
preferring much that Eugene, Aidan's brother, should sway the
sceptre. He subsequently became very friendly towards the
latter; and for his sake chiefly it was that he assisted at
the assembly of Drumceat in Ireland, some differences between
him and Aidus, the supreme monarch of the green isle, being to
be adjusted therein. This was the last of the several visits
with which our saint favored the land of his birth, and it is
referred to the year 590. He was accompanied by some of his
monks, together with his royal friend; and having, after a
stormy passage, entered Lough Foyle, and landed near the mouth
of the river Roe, they proceeded to Drumceat, to meet the
states-general of the kingdom. Aidus, at first rather insolent
and disrespectful towards St. Columba, changed his tone
altogether when he found that he came only to establish peace
between him and the king of the British Scots. The respective
claims of the royal opponents were simply these: Aidan, the
Scottish monarch, asserting a hereditary right to the
sovereignty of Dalrieda in Antrim, demanded that the
inhabitants of that territory should be relieved from the
tribute paid by the other Irish principalities to the supreme
monarch; while, on the other hand, Aidus, contended that, as
the aforesaid territory formed a part of his realm, it could
not be exempt from the subsidy required from the several
states of the kingdom by him and his successors in the
monarchy. The decision of the matter being at length referred
to St. Columba, he, feeling unwilling to pronounce upon it,
advised that it should be submitted to St. Colman, a person
deeply skilled in civil as well as ecclesiastical lore. St.
Colman decided for Aidus; but, to heal the dissensions which
had arisen, he proposed that a solemn covenant should be
entered into between him and Aidan to render mutual
assistance, the one to the other, against any enemy who might
invade their respective dominions. This proposal was received
with joy, and being entered into, gave general satisfaction.

Another subject of no small national importance was
subsequently discussed. The bards had incurred the displeasure
of Aidus, and several leading members of the national council,
being as it was said, a proud and venal order, who bestowed
praise on, or loaded with censure, the nobles and other great
men, not according to merit, but just as they were prompted by
passion or interest. Their fate seemed decided--their
proscription was about to be determined on, until our saintly
abbot, who, at the same time that he protested against such an
abuse, still loved, like a patriot, the institutions of his
country, claimed toleration for "_the sons of song_;" and
pleaded their cause so successfully, that the assembly
contented itself with limiting their number, and obliging them
thenceforward to observe certain regulations. The assembly
being dissolved, our good St. Columba prepared to leave
Drumceat; but, before he set out, his pity for the sufferings
of _Scanlan, prince of Ossory_, detained in prison by Aidus
for some political cause, induced him to petition for his
release. Though disposed to receive favorably any request from
such a holy man, the fears, or perhaps the prejudices, of the
monarch against the unfortunate prince prevented his
acquiescence: so, perceiving that further interference would
not avail, Columba consoled the royal captive with the
assurance that he should survive his imperial master, and be
restored to, and govern for many years, his native princedom.

From Drumceat, St. Columba proceeded to transact business far
more to his mind, and according to his spirit, the visitation
of his monasteries. The number which he visited on this
occasion we cannot ascertain, to that of Derry, as lying
within a short distance of Drumceat, he undoubtedly went; as
also to that of Durrough, his favorite, then governed for him
by Lasrean. In this latter he remained even for some months,
arranging various disciplinary matters; during which time he
visited Alitherus, abbot of Clonmacnois, who, with his whole
community, and the people of the surrounding country, received
him with all manner of respect and veneration. Having
accomplished the business which brought him to Ireland, the
saint set out for his adopted country, and, making the
northern part of Ulster his way, had an interview with St.
Comgall of Bangor, and another with Conall, bishop of
Coleraine. [6] Taking shipping soon after, he sailed for Hy,
where he landed in safety.


[1] St. Matt. ch. xvii, ver. 19
[2] Adamnan, Book 2, ch. 5.
[3] Ibid. Book 3, ch. 12.
[4] Wednesdays and Fridays were fast-days formerly throughout
Ireland.
[5] Adamnan, Book 1, ch. 44.
[6] In the infancy of the Irish Church it was usual to appoint
bishops over small districts, so that the number of Irish sees
were then very numerous.



CHAPTER IV.

LAST YEARS OF ST. COLUMBA--HIS SAINTLY DEATH.

NOT small, we may suppose, was the joy of the community at Hy
on beholding once more in the midst of them their dear father
in Christ; nor was his own less. It must, indeed, have been
consoling to him to find himself once more in the calm
seclusion of his cloister, after the noisy world whence he had
just emerged. To hear again the vesper peal and matin toll in
the still midnight--to view "at golden prime" (if, indeed, he
looked upon) the angelic features of "those meek ones," to
whom the Lord, for whom they had "_left all_," had given the
inheritance "_of the land_." Truly, our saint could better
relish those delights on returning from the external world, as
things are better appreciated by contrast.

It was now the year of our Lord 593, and thirty years had our
earth performed her revolution round the brilliant orb which
illumines her, since Columba had settled in that lonely and
sequestered isle. He had often prayed to the Most High that,
at the termination of such a period, he might pass from this
exile, and he now looked with confidence for the grant of his
request. But, while indulging in this delightful anticipation,
blessed angels were sent to apprise him that, in consideration
of the prayers poured forth by the British and Scottish
churches, it was decreed in heaven that he should yet remain
four years more on earth. The tidings cost him many tears, but
they were accompanied with perfect submission to the divine
will, the blessed man at once renouncing his anxiety "to be
then dissolved, and go to Christ," since such was His good
pleasure. With greater earnestness than ever, did he now labor
to consummate his perfection, and attain more and greater
sanctity. We have already spoken of his corporal austerity,
but this was only one virtue, Columba was eminent in all. One
thing particularly distinguished him, great cheerfulness of
countenance and mildness of disposition; and this is no small
matter, for nothing edifies us more than that those who
profess to serve God, should be cordially sweet and amiable to
men. Columba, too, was a great lover of labor; he knew not
what it was to be unemployed, but continually occupied
himself, when not engrossed by missionary duties, in "praying,
reading, writing," as the devout  Kempis says, and "in doing
something for the common good." And these were greater things
than the gifts of prophecy and miracles which he possessed in
an eminent degree.

At length the four years, which were to terminate the labors
of the holy man, were drawing to their close. It was Saturday,
the 8th of June, and with that calm serenity and imperturbable
peace with which saints die, Columba, attended by Diermit, one
of his monks, proceeded to examine if there was a sufficient
supply of corn in the granary to supply his dear children with
bread until the new harvest should be reaped. Having
discovered that there was, he blessed the barn, and being
quite satisfied that all his obligations to the brethren were
now fulfilled, he revealed to Diermit, with an injunction of
secrecy, that his hour was come, and that he should be called
out of life before the next day had dawned. The monk thereupon
besought him to impart his benediction to the monastery; he
complied, standing on the summit of an adjoining eminence. He
then returned to his poor cell, and continued transcribing a
portion of the Holy Scripture [1] until the bell summoned all
to choir, when, closing the last page with the appropriate
verse, "Inquirentes autem Dominum non deficient omni bono"--
"They who seek the Lord shall not want any good," (Ps. 33,) he
said, "_Let Bailhen_ (his successor in the abbacy) _finish the
rest_," and then proceeded to the church with the rest of the
community. The devotions being ended, he returned to his cell,
and there reclining on his rocky couch, delivered some
instructions to Diermit to be communicated to the brethren. At
midnight, the tolling of the bell summoned the monks again to
prayer, and the holy abbot, the first to respond to the call,
was already in the church and in earnest prayer, before any
one had arrived. Diermit was the first who appeared, and he
found the saint, his strength rapidly declining, quite
absorbed in God as he lay before the altar. In an instant all
the monks were assembled about him, and bitterly bewailed
their loss. The holy man had still sufficient strength left to
recognize them, and looking upon them, "his brow" irradiated
by "heaven's own smile," he, with Diermit's help, raised his
right hand, and thus imparted to them his saintly benediction.
Soon after, on Sunday morning, the 9th of June, he passed to a
glorious immortality.

For three days, and as many nights, the obsequies of St.
Columba were unremittingly celebrated; and at the close of
that time, his sacred remains were, with all religious
solemnity, deposited in the tomb. His memory was for ages most
dear to the northern nations, his monastery was selected for
the sepulchres of the kings of Ireland, Scotland, and Norway;
and the provincial bishops, though preserving in their
episcopal functions the superiority of their rank, submitted
in other points to the mandate of the abbot of Hy, as the
legitimate successor of St. Columba. Singular honor this, and
unparalleled in church history; but far greater honor did the
saint receive, and greater bliss does he now enjoy in the
glorious kingdom of which holy David said, "Saturabor cum
apparuit gloria tua"--"I shall be satisfied when thy glory
appears."


[1] Transcribing holy books was a favorite occupation of Saint
Columba. He left behind him 100 manuscripts, says A. Butler.
(Lives of Saints, 9th June.) "The celebrated Book of Kells is
the autograph of St. Columba, and consists of a copy of the
four Gospels. One of the first paintings in this wonderful
volume, (for there are several, all proving that even in the
6th century we had in Ireland a style of illumination
peculiarly national, and for the age of no small merit,) is
the Blessed Virgin with our infant Saviour in her arms, a halo
of glory round her head, and angels above her. In the last
page is written, I beseech your Blessedness, holy Presbyter
Patrick, that whosoever holds this book may remember Columba."
_Dub. Review_, June, 1846









*** END OF THE PROJECT GUTENBERG EBOOK THE LIFE OF SAINT COLUMBA, ABBOT, AND APOSTLE OF THE NORTHERN PICTS ***


    

Updated editions will replace the previous one—the old editions will
be renamed.

Creating the works from print editions not protected by U.S. copyright
law means that no one owns a United States copyright in these works,
so the Foundation (and you!) can copy and distribute it in the United
States without permission and without paying copyright
royalties. Special rules, set forth in the General Terms of Use part
of this license, apply to copying and distributing Project
Gutenberg™ electronic works to protect the PROJECT GUTENBERG™
concept and trademark. Project Gutenberg is a registered trademark,
and may not be used if you charge for an eBook, except by following
the terms of the trademark license, including paying royalties for use
of the Project Gutenberg trademark. If you do not charge anything for
copies of this eBook, complying with the trademark license is very
easy. You may use this eBook for nearly any purpose such as creation
of derivative works, reports, performances and research. Project
Gutenberg eBooks may be modified and printed and given away—you may
do practically ANYTHING in the United States with eBooks not protected
by U.S. copyright law. Redistribution is subject to the trademark
license, especially commercial redistribution.


START: FULL LICENSE

THE FULL PROJECT GUTENBERG LICENSE

PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK

To protect the Project Gutenberg™ mission of promoting the free
distribution of electronic works, by using or distributing this work
(or any other work associated in any way with the phrase “Project
Gutenberg”), you agree to comply with all the terms of the Full
Project Gutenberg™ License available with this file or online at
www.gutenberg.org/license.

Section 1. General Terms of Use and Redistributing Project Gutenberg™
electronic works

1.A. By reading or using any part of this Project Gutenberg™
electronic work, you indicate that you have read, understand, agree to
and accept all the terms of this license and intellectual property
(trademark/copyright) agreement. If you do not agree to abide by all
the terms of this agreement, you must cease using and return or
destroy all copies of Project Gutenberg™ electronic works in your
possession. If you paid a fee for obtaining a copy of or access to a
Project Gutenberg™ electronic work and you do not agree to be bound
by the terms of this agreement, you may obtain a refund from the person
or entity to whom you paid the fee as set forth in paragraph 1.E.8.

1.B. “Project Gutenberg” is a registered trademark. It may only be
used on or associated in any way with an electronic work by people who
agree to be bound by the terms of this agreement. There are a few
things that you can do with most Project Gutenberg™ electronic works
even without complying with the full terms of this agreement. See
paragraph 1.C below. There are a lot of things you can do with Project
Gutenberg™ electronic works if you follow the terms of this
agreement and help preserve free future access to Project Gutenberg™
electronic works. See paragraph 1.E below.

1.C. The Project Gutenberg Literary Archive Foundation (“the
Foundation” or PGLAF), owns a compilation copyright in the collection
of Project Gutenberg™ electronic works. Nearly all the individual
works in the collection are in the public domain in the United
States. If an individual work is unprotected by copyright law in the
United States and you are located in the United States, we do not
claim a right to prevent you from copying, distributing, performing,
displaying or creating derivative works based on the work as long as
all references to Project Gutenberg are removed. Of course, we hope
that you will support the Project Gutenberg™ mission of promoting
free access to electronic works by freely sharing Project Gutenberg™
works in compliance with the terms of this agreement for keeping the
Project Gutenberg™ name associated with the work. You can easily
comply with the terms of this agreement by keeping this work in the
same format with its attached full Project Gutenberg™ License when
you share it without charge with others.

1.D. The copyright laws of the place where you are located also govern
what you can do with this work. Copyright laws in most countries are
in a constant state of change. If you are outside the United States,
check the laws of your country in addition to the terms of this
agreement before downloading, copying, displaying, performing,
distributing or creating derivative works based on this work or any
other Project Gutenberg™ work. The Foundation makes no
representations concerning the copyright status of any work in any
country other than the United States.

1.E. Unless you have removed all references to Project Gutenberg:

1.E.1. The following sentence, with active links to, or other
immediate access to, the full Project Gutenberg™ License must appear
prominently whenever any copy of a Project Gutenberg™ work (any work
on which the phrase “Project Gutenberg” appears, or with which the
phrase “Project Gutenberg” is associated) is accessed, displayed,
performed, viewed, copied or distributed:

    This eBook is for the use of anyone anywhere in the United States and most
    other parts of the world at no cost and with almost no restrictions
    whatsoever. You may copy it, give it away or re-use it under the terms
    of the Project Gutenberg License included with this eBook or online
    at www.gutenberg.org. If you
    are not located in the United States, you will have to check the laws
    of the country where you are located before using this eBook.
  
1.E.2. If an individual Project Gutenberg™ electronic work is
derived from texts not protected by U.S. copyright law (does not
contain a notice indicating that it is posted with permission of the
copyright holder), the work can be copied and distributed to anyone in
the United States without paying any fees or charges. If you are
redistributing or providing access to a work with the phrase “Project
Gutenberg” associated with or appearing on the work, you must comply
either with the requirements of paragraphs 1.E.1 through 1.E.7 or
obtain permission for the use of the work and the Project Gutenberg™
trademark as set forth in paragraphs 1.E.8 or 1.E.9.

1.E.3. If an individual Project Gutenberg™ electronic work is posted
with the permission of the copyright holder, your use and distribution
must comply with both paragraphs 1.E.1 through 1.E.7 and any
additional terms imposed by the copyright holder. Additional terms
will be linked to the Project Gutenberg™ License for all works
posted with the permission of the copyright holder found at the
beginning of this work.

1.E.4. Do not unlink or detach or remove the full Project Gutenberg™
License terms from this work, or any files containing a part of this
work or any other work associated with Project Gutenberg™.

1.E.5. Do not copy, display, perform, distribute or redistribute this
electronic work, or any part of this electronic work, without
prominently displaying the sentence set forth in paragraph 1.E.1 with
active links or immediate access to the full terms of the Project
Gutenberg™ License.

1.E.6. You may convert to and distribute this work in any binary,
compressed, marked up, nonproprietary or proprietary form, including
any word processing or hypertext form. However, if you provide access
to or distribute copies of a Project Gutenberg™ work in a format
other than “Plain Vanilla ASCII” or other format used in the official
version posted on the official Project Gutenberg™ website
(www.gutenberg.org), you must, at no additional cost, fee or expense
to the user, provide a copy, a means of exporting a copy, or a means
of obtaining a copy upon request, of the work in its original “Plain
Vanilla ASCII” or other form. Any alternate format must include the
full Project Gutenberg™ License as specified in paragraph 1.E.1.

1.E.7. Do not charge a fee for access to, viewing, displaying,
performing, copying or distributing any Project Gutenberg™ works
unless you comply with paragraph 1.E.8 or 1.E.9.

1.E.8. You may charge a reasonable fee for copies of or providing
access to or distributing Project Gutenberg™ electronic works
provided that:

    • You pay a royalty fee of 20% of the gross profits you derive from
        the use of Project Gutenberg™ works calculated using the method
        you already use to calculate your applicable taxes. The fee is owed
        to the owner of the Project Gutenberg™ trademark, but he has
        agreed to donate royalties under this paragraph to the Project
        Gutenberg Literary Archive Foundation. Royalty payments must be paid
        within 60 days following each date on which you prepare (or are
        legally required to prepare) your periodic tax returns. Royalty
        payments should be clearly marked as such and sent to the Project
        Gutenberg Literary Archive Foundation at the address specified in
        Section 4, “Information about donations to the Project Gutenberg
        Literary Archive Foundation.”
    
    • You provide a full refund of any money paid by a user who notifies
        you in writing (or by e-mail) within 30 days of receipt that s/he
        does not agree to the terms of the full Project Gutenberg™
        License. You must require such a user to return or destroy all
        copies of the works possessed in a physical medium and discontinue
        all use of and all access to other copies of Project Gutenberg™
        works.
    
    • You provide, in accordance with paragraph 1.F.3, a full refund of
        any money paid for a work or a replacement copy, if a defect in the
        electronic work is discovered and reported to you within 90 days of
        receipt of the work.
    
    • You comply with all other terms of this agreement for free
        distribution of Project Gutenberg™ works.
    

1.E.9. If you wish to charge a fee or distribute a Project
Gutenberg™ electronic work or group of works on different terms than
are set forth in this agreement, you must obtain permission in writing
from the Project Gutenberg Literary Archive Foundation, the manager of
the Project Gutenberg™ trademark. Contact the Foundation as set
forth in Section 3 below.

1.F.

1.F.1. Project Gutenberg volunteers and employees expend considerable
effort to identify, do copyright research on, transcribe and proofread
works not protected by U.S. copyright law in creating the Project
Gutenberg™ collection. Despite these efforts, Project Gutenberg™
electronic works, and the medium on which they may be stored, may
contain “Defects,” such as, but not limited to, incomplete, inaccurate
or corrupt data, transcription errors, a copyright or other
intellectual property infringement, a defective or damaged disk or
other medium, a computer virus, or computer codes that damage or
cannot be read by your equipment.

1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the “Right
of Replacement or Refund” described in paragraph 1.F.3, the Project
Gutenberg Literary Archive Foundation, the owner of the Project
Gutenberg™ trademark, and any other party distributing a Project
Gutenberg™ electronic work under this agreement, disclaim all
liability to you for damages, costs and expenses, including legal
fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT
LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE
PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE
TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE
LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR
INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH
DAMAGE.

1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a
defect in this electronic work within 90 days of receiving it, you can
receive a refund of the money (if any) you paid for it by sending a
written explanation to the person you received the work from. If you
received the work on a physical medium, you must return the medium
with your written explanation. The person or entity that provided you
with the defective work may elect to provide a replacement copy in
lieu of a refund. If you received the work electronically, the person
or entity providing it to you may choose to give you a second
opportunity to receive the work electronically in lieu of a refund. If
the second copy is also defective, you may demand a refund in writing
without further opportunities to fix the problem.

1.F.4. Except for the limited right of replacement or refund set forth
in paragraph 1.F.3, this work is provided to you ‘AS-IS’, WITH NO
OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT
LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE.

1.F.5. Some states do not allow disclaimers of certain implied
warranties or the exclusion or limitation of certain types of
damages. If any disclaimer or limitation set forth in this agreement
violates the law of the state applicable to this agreement, the
agreement shall be interpreted to make the maximum disclaimer or
limitation permitted by the applicable state law. The invalidity or
unenforceability of any provision of this agreement shall not void the
remaining provisions.

1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the
trademark owner, any agent or employee of the Foundation, anyone
providing copies of Project Gutenberg™ electronic works in
accordance with this agreement, and any volunteers associated with the
production, promotion and distribution of Project Gutenberg™
electronic works, harmless from all liability, costs and expenses,
including legal fees, that arise directly or indirectly from any of
the following which you do or cause to occur: (a) distribution of this
or any Project Gutenberg™ work, (b) alteration, modification, or
additions or deletions to any Project Gutenberg™ work, and (c) any
Defect you cause.

Section 2. Information about the Mission of Project Gutenberg™

Project Gutenberg™ is synonymous with the free distribution of
electronic works in formats readable by the widest variety of
computers including obsolete, old, middle-aged and new computers. It
exists because of the efforts of hundreds of volunteers and donations
from people in all walks of life.

Volunteers and financial support to provide volunteers with the
assistance they need are critical to reaching Project Gutenberg™’s
goals and ensuring that the Project Gutenberg™ collection will
remain freely available for generations to come. In 2001, the Project
Gutenberg Literary Archive Foundation was created to provide a secure
and permanent future for Project Gutenberg™ and future
generations. To learn more about the Project Gutenberg Literary
Archive Foundation and how your efforts and donations can help, see
Sections 3 and 4 and the Foundation information page at www.gutenberg.org.

Section 3. Information about the Project Gutenberg Literary Archive Foundation

The Project Gutenberg Literary Archive Foundation is a non-profit
501(c)(3) educational corporation organized under the laws of the
state of Mississippi and granted tax exempt status by the Internal
Revenue Service. The Foundation’s EIN or federal tax identification
number is 64-6221541. Contributions to the Project Gutenberg Literary
Archive Foundation are tax deductible to the full extent permitted by
U.S. federal laws and your state’s laws.

The Foundation’s business office is located at 809 North 1500 West,
Salt Lake City, UT 84116, (801) 596-1887. Email contact links and up
to date contact information can be found at the Foundation’s website
and official page at www.gutenberg.org/contact

Section 4. Information about Donations to the Project Gutenberg
Literary Archive Foundation

Project Gutenberg™ depends upon and cannot survive without widespread
public support and donations to carry out its mission of
increasing the number of public domain and licensed works that can be
freely distributed in machine-readable form accessible by the widest
array of equipment including outdated equipment. Many small donations
($1 to $5,000) are particularly important to maintaining tax exempt
status with the IRS.

The Foundation is committed to complying with the laws regulating
charities and charitable donations in all 50 states of the United
States. Compliance requirements are not uniform and it takes a
considerable effort, much paperwork and many fees to meet and keep up
with these requirements. We do not solicit donations in locations
where we have not received written confirmation of compliance. To SEND
DONATIONS or determine the status of compliance for any particular state
visit www.gutenberg.org/donate.

While we cannot and do not solicit contributions from states where we
have not met the solicitation requirements, we know of no prohibition
against accepting unsolicited donations from donors in such states who
approach us with offers to donate.

International donations are gratefully accepted, but we cannot make
any statements concerning tax treatment of donations received from
outside the United States. U.S. laws alone swamp our small staff.

Please check the Project Gutenberg web pages for current donation
methods and addresses. Donations are accepted in a number of other
ways including checks, online payments and credit card donations. To
donate, please visit: www.gutenberg.org/donate.

Section 5. General Information About Project Gutenberg™ electronic works

Professor Michael S. Hart was the originator of the Project
Gutenberg™ concept of a library of electronic works that could be
freely shared with anyone. For forty years, he produced and
distributed Project Gutenberg™ eBooks with only a loose network of
volunteer support.

Project Gutenberg™ eBooks are often created from several printed
editions, all of which are confirmed as not protected by copyright in
the U.S. unless a copyright notice is included. Thus, we do not
necessarily keep eBooks in compliance with any particular paper
edition.

Most people start at our website which has the main PG search
facility: www.gutenberg.org.

This website includes information about Project Gutenberg™,
including how to make donations to the Project Gutenberg Literary
Archive Foundation, how to help produce our new eBooks, and how to
subscribe to our email newsletter to hear about new eBooks.