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alphabetical order is hie, more Hebraeo. From the Catholic faith was taken the foundation of this (first) chapter to wit, belief in an Unity with confession of a Trinity. In rhythm, moreover, it was made, and two kinds (are) in it i.e. artificialis and vulgaris. Artificialis ubi fiunt feet co-timed, co-divided, with equality in arsis and thesis, and so that subsequent come into the place of precedents in their resolution. Vulgaris, however, where there is a correspondence of syllables, both in quarter and in half verse, and it is that which is here. Six lines, now, in every chapter, and sixteen syllables in every line except the first chapter. Seven lines, however, are there, for it is a praise of God that is therein. Fitting, now, is that uneven number as regards the other chapters because of the inequality of God with his creatures. But the number six is in creaturis &c.

Now let this be the rule for singing this hymn that quis potest deo be sung between every two chapters, and it is thence its grace shall be thereon, because thus they sang it prius. Now there are abundant graces on this hymn, to wit angels at hand while it is being sung. No demon shall know the road of him who shall sing it every day, and foemen shall not make him blush on the day he shall sing it, and moreover there will not be a quarrel in the house wherein it shall be sung usually. Moreover it protects against every death except death on a pillow, and there will be neither famine nor nakedness in the place where it shall be often sung, et aliae (gratiae) multae sunt.1

XL Preface To 'in Te Christe.' fo. 13a. IN te xpe. Columcille doronai innimmonsa trerithim (dor)ronai se silla&a dec incech l(ine). Atbe?'at uero fairenn

(conach)e columcille &tir dorronai (acht) ota xps. redemptor 7

xps. crucem 7 is aire (atber)at multi illam partem. Locus hi.

Tempus seda mc. ainmirech. Causa conaltus 7 iseel

on roinchrech gregoir imcolumcille

Translation. Columcille made this hymn. In rhythm he made it: sixteen syllables in each line. Some say that it was not Columcille at all that made it

save only from Ghristus redemptor and it is therefore multi say

illam partem. Locus Hi. Tempus of Aed son of Ainmire. Causa

with the Altus; and it is that which Gregory reproved Columcille.5

XII. Preface To 'noli Pater.' fo. 136. Noli pater. Colum cille fecit hunc ymnum eodem modo ut In te xpe. Locus dorus disirt dairi chalgaig. Tempus hautem seda meic ainmerech. Causa colum cille aliquando uenit ad collocium regis codaire coroedprad inport do conairliud. Opais iarum colum cille inport quia prohibuit mobi imme accipere mundum coc(lo)ad aec.

INtan iarum tanic colum cille codorus inbale is annsein dorala triar domuintir mobi do 7 cris mobi occu. et dixerunt mortuus est mobi. et dixit colum cille.

1 See Todd, Lib. Hymn. 201-251. 2 ib. 252.

Cris mobi

niroiadad imlua

sech ni rooslaicced riasaith

ni rodunad imgua. Luid colum cille forciilu cosinrfg. et dixit regi. INnedpairt tucaisiu damsa imbuaruc[h] tuc dam nunc. Doberthar arinri. Loiscther tra, inbaile cosoneoch bai and uile. Espach sein olinri armaniloiscthe nibiad tacha broit nabiid ann cobrath. Biaid immorro ann osein immach arse, inti bias and nibia aidch[e] troiscthe. Tarmairt tra intene aramet loscud indaire uile. conid ara anacul intan(sin) dor6nad intimmonsa. 1. islathe bratha dorat dia aire. 1. tene feile eoin. 7 canair fricechtenid 7 fricechtorann osein ille. 7 cipe gabas folige 7 foeYge nonanaig arthenid ngellan 7 angid inndnbur isail do (dia)mu(intir).

Translation.

Columcille made this hymn, eodem &c. Locus the door of the hermitage of Daire Calgaig. Tempus autem i.e. of Aed son of Ainmire. Causa Columcille aliquando venit ad colloquium regis to Derry, and the place was offered to him with its appurtenance. Then Columcille refused the place, because Mobi forbade him accipere mundum till he should hear of his death.

Now when Columcille came to the door of the place, then it is that three of Mob?s family came to him, and Mobi's girdle (was) with them, et dixerunt' Mortuus est Mobi,' et dixit Columcille 'Mobi's girdle, It never was closed round lua (?) Sooth, it was not opened before satiety: It was not shut round lies.'

Columcille went back to the king, et dixit regi 'the offering which thou gavest to me this morning, give me nunc.' 'It shall be given,' quoth the king. Then the place is burnt with all that was therein. 'That is idle,' quoth the king, 'for if it were not burnt, there would not be want1 of mantle or food therein till Doomsday.' 'There shall not be (want) there henceforward,' quoth he, 'he that shall be there shall not have a night of fasting.'

The fire, however, because of its greatness was like to have burnt the whole oakwood, and to save it then this hymn was made. Or it is the day of judgment he had in mind*, or the fire of (St.) John's Eve. And it is s\mg against every fire and against every thunder thenceforward. And whoever says it on lying down and on rising, him it protects against lightning, and it protects the nine persons whom he wishes of his family.3

XIII. Preface To 'deus Meus.' fo. 14a. Deus meus. IOhannes filius zebedei hanc epistolani fecit. Ineffis dana doronad. inaimsir immorro domitiani doronad. hsec est causa. ccm(flicht) m6r dorala eter eoin 7 aristodim .i.

1 tacho .i. teirce P. O'Connell. 3 lit. 'gave to his heed.'

» Todd, Lib. Hymn. 259.

sacart tempuil deane. CWerbairt eoin fri aristodim. Tiagam aaristodim olse cotempul crist fil isinchathraig 7 attaig deain ami cotaith intempul. 7 rega letsu iarsein cotempul deanse 7 guidfetsa crist corotuite. 7 diateth tempul deane erumsa isferr crist quam deain. 7 isseo' asch6ir duitsiu adrad crist iarsein. Dentar iarum araristodim. Lotar post cotempul crist. orauit aristodimus tribus horis deanam et nee tamen cecidit templum xpi. Exierunt postea ad templum deanae et orauit iohannes ut caderet. et statim cecidit. Et aristodimus temptauit occidere iohannem sed non ausus est pro multitudine christianorum/ INfail ni nolaad cumtabairt uait beos aristodim areoin. Ata arse dianebasu Ian cailig

delinn ueneno. et si non eris mortuus statim credam deo tuo.

7 dixit iohannes due hiic. dabitur arse act cotartar donacimmedaib (ar)trialtair domarbad icondrig nunc quia non melius est mori ferro quam ueneno. ut timeret iohannes dixit aristodimus hoc. et primus porrexit cani uenenum et statim mortuus est. et post canem porrexit semise. et ilia similiter mortua est et postea datus est illis potus. et mortui sunt statim. et sic dixit iohannes tunc deus meus pater et reliqua. et bibit et non nocuit ei. et hsec est causa denma1 huius ymni. et suscitati sunt qui mortui fuerunt ueneno. et sic credidit aristodimus et alii multi cum eo. et si quis cantauerit hunc ymnum in liquorem aut in aliquid quod posit nocere in sanitatem (redit). INfine uniuscuiusque anni ehgitur de populo iuuenis sanctus sine macula peccati ut ton coh et unges eius circum

Translation of the Irish.

In Ephesus, now, it was made: in the time, however, of Domitian it was made. Haec est causa, to wit, a great contest happened between John and Aristodemus, i.e. a priest of Diana's temple. And John said to Aristodemus, "Let us go, O Aristodemus," quoth he, "to the temple of Christ which is in the city, and do thou beseech Diana there that the temple may fall, and thereafter I will go with thee to Diana's temple, and I will pray Christ that it may fall, and if Diana's temple fall for me, Christ is better quam Diana, and this is proper for thee, to adore Christ afterwards." "Let it be done then," quoth Aristodemus. Then they went to Christ's temple : oravit Aristodemus, etc

"Is there aught that would cast doubt forth from thee still, Aristodemus V quoth John. "There is," quoth he: "if thou drink the full of a cup of ale" (mixed) veneno, et si non eris mortuus statim credam deo tuo, et dixit Johannes due hie. Dabitur, quoth he, "but let it be given to the captives, for they are about to be put to death by the king," nunc quia, etc.2

XIV. Preface To ' Beatus Es.'

fo. 146. Beatus es Tt1 . Crist fein roscrib conalaim innepistil[s]e amai adfe"t e'usebiusinnastair. Inhierusalem uero roscribad. in tempore tiberii cessans scripta est. Causa uero hec est. Abgants to

1 'of making.' 2 Todd, Lib. Hymn. 268, 271.

parca ri tire armenise. 7 natire frisruth neofrit atfcuaith robai ingalur trum in edisa ciuitate cotuccad episiiZ uad cocrist cotisad diaic aratchuala corbo mace de he* .7 conicad sochaide. Conid arinolad irse abgare dorona crist innepistilse. Ata tra innepistfifae in edisa ciuitate.1

Translation of the Irish.

Christ himself wrote with his hand this epistle, as Eusebius declared

in his History. In Jerusalem it was written Abgarus toparca

king of the land of Armenia, and of the land (lands T) to the north of the river Euphrates, was in heavy disease in Edessd civitate, and an epistle was brought from him to Christ (entreating) that he would come to heal him, for he had heard that he was God's son, and that he was healing a multitude. And it is to praise Abgarus' faith that Christ made this epistle. Now the epistle is in Edessa civitate.

1 The rest of this preface has been printed by Dr. Todd (Lib. Hymn. 284) : it contains no Irish.

THE GAELIC IN THE BOOK OF DEIR.

Cambridge Public Library, Ii. VI. 32.

The principal contents of the small octavo codex called the Book of Deir (from the Abbey of Deir in Buchan) are the Gospel of S. John (Hieronyman version) and portions of the other Gospels. These and the colophon are in one handwriting certainly as old as the ninth century. The'colophon is as follows:— Forchubus caichduini imbia arrath inlebran colli aratardda bendacht foranmain intruagain rodscribai1

"(Be it) on (the) conscience of every one in whom shall be for grace the booklet with splendour that he give a blessing on (the) soul of the wretchock who wrote it."

1 For the satisfaction of Mr. J. F.> Campbell (see his Popular Tales of the West Highlands, IV. 41, 42) I add an analysis of this colophon, with references to Zeuss' Grammatica Celtica in support of my version of every word. These words divided in modern fashion will stand thus:

For chubus caich duini i m-bia ar rath in lebran col-li ara tardda bendacht for anmain in truagain rod scribai. for ' on' Z. 583 "W. guor, Gael. air. cubus (con-fus) con-scientia Z. 30,607,751. caich gen. sg. masc. of each ' quivis' Z. 367. duini gen. sg. of duine 'homo' Z. 249, W. dyn, was connected by Siegfried with Skr. dhd 'to put' 'to create' (the diphthongal plural d6ini was connected by him with Skr. dhydi to think) im for in (as it comes before b) the locative singular of the relative an. bia 3d sg. fut. of biu 'sum,' Z. 482. ar 'pro' Z. 576,577. rath 'gratia' Z. 604,1090, gen. raith Z. 1050, "W. rhad, still lives in the Highlands

Besides this, the codex contains a copy of the Apostles' Creed, and, at fo. 27a, in a later hand, the following portion of a missa de infirmis, with a Gaelic rubric:

Item oratio ante dominicam orationem

Creator naturarum omnium deus etparens uniuersarum incselo et interra originum has trementis populi tui relegiosas preces exillo inaccessibileis lucis trono tuo suscipe et interhiruphin et zaraphin indefessas circumstantium laudes exaudi spei nonambigue precationes. pater noster qui es. usque in finem.

Libera nos domine amalo amen christe ihesu. Custodi nos semper in omni opere bona [sic] fons etauctor omnium bonorum. deus euacua nos uitiis. et reple nos uirtutibus bonis, perte christe ihesu-. •

Hisund dubeir sacorfaic dau'

Corpus cum sangine domini nostri ihesu christi sanitas sit tibi in uitam perpetua et salutem.

Reffecti christi corpore et sanguine tibi semper dicamus domine alleluia alleluia

Qui satiauit animam inanem et animam essurientem satiauit bonis alleluia alleluia

Et sacrificent sacrificium laudis et usque exultatione alleluia alleluia

[Fo. 28a] Calicem saltitaris accipiam et nomen domini inuocabo alleluia alleluia

Reffecti christi corpore alleluia alleluia

Laudate dominum omnes gentes. alleluia alleluia

gloria.. reffecti christi. alleluia alleluia

et nunc. ET semper. Reffecti

Sacrificate sacrificium iustitise etsperate indomino

Deus tibi gratias agimus perquem misteria sancta celebrauimus et ate sanctitatis dona deposcimus miserere nobis domine saluator mundi. Qui regnas insecula seculorum amen. Finit.

meaning 'prosperity' 'luck.' in 'the' nom. sg. masc. now an. lebrdn, now leabhran, diminutive of lebar, now leabhar, ' a book,' W. Ihjfr, from liber, colli (-co li O'Don. Gr. 282), one of the commonest chevilles in our old MSS., from con-li by assimilation, con 'cum' 'ad' 'usque ad' also co, cu, is now the Highland 'gu.' li 'colour, splendour' Z. 24,67,1110, W. lliv), still lives in the Highlands meaning 'colour' 'hue.' ara 'ut' a conjunction, Z. 680. tardda 'donet' 3d sg. subj. of a verb tardaim, of which the forms tartar 'donetur,' tartisset 'dederunt' occur in Z. 680, 435, and which is probably=Lat. do, Zicwfu, Skr. dd compounded with the prepositions tar=do + ar, Z. 852. bendacht, now beannachd, W. bendith, from Lat. benedictio. for occurs supra, anmain dat. sg. of anani 'anima' (anam-chairtea Z. 10, anamchairtes, Z. 750). in gen. sg. masc. of the article, truagdin gen. sg. of truagdn, W. truan, a diminutive from truag ' wretched.' ro-d a combination of the prefix ro (=pro) Z. 413, and d the infixed pronoun 3d sg. masc. Z. 338. scribai 3d sg. pret. of scribaim 'scribe'

1 ' Here thou givest (the) Host (sacorfaic from sacrificium) to him.' In the Book of Dimma the corresponding direction is expressed thus: 'das ei eucharistiam.'

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