Gu Bràth, Am Byth

Bruti posteritas cum Scotis associata
Anglica regna premet, Marte, labore, nece.
Flumina manabunt hostili tincta cruore
Perfida gens omni lite subacta ruet,
Quem Britonum fundet Albanis juncta juventus:
Sanguine Saxonico tincta rubebit humus:
Regnabunt Britones Scotorum gentis amici
Antiquum nomen insula tota feret;
Ut profert aquila veteri de turre locuta,
Cum Scotis Britones regna paterna regent.
Regnabunt pariter in prosperitate quieta
Hostibus expulsis, judicis usque diem.

John of Fordun, Chronica Gentis Scotorum, lib. III., cap. xxii., quoting a poem of Gildas.

[The posterity of Brutus in league with the Scots shall harrass England with war, toil, and death; the rivers shall flow discoloured with blood, and the perfidious nation shall sink subdued by every contest. The British and Albanian youth united shall overwhelm them, and the soil be crimsoned with Saxon blood. The Britons shall reign in friendship with the Scots; the whole island shall bear its ancient name, as the eagle which spoke from the old tower declares; the Britons and Scots shall rule over the kingdoms of their ancestors, and reign alike in profound peace, after the expulsion of their enemies, until the day of judgment.]

Prophetic Raven Banner

BL Add. MS 33241, f.37v.

Now they had a banner of wonderfully strange nature, which though I believe that it may be incredible to the reader, yet since it is true, I will introduce the matter into my true history. For while it was woven of the plainest and whitest silk, and the representation of no figure was inserted into it, in time of war a raven was always seen as if embroidered on it, in the hour of its owners’ victory opening its beak, flapping its wings, and restive on its feet, but very subdued and drooping with its whole body when they were defeated. Looking out for this, Thorkell, who had fought the first battle, said: “Let us fight manfully, comrades, for no danger threatens us: for to this the restive raven of the prophetic banner bears witness.” When the Danes heard this, they were rendered bolder, and clad with suits of mail, encountered the enemy in the place called Aesceneduno, a word which we Latinists can explain as ‘mons fraxinorum’.

Encomium Emmæ Reginæ.

Kintyre Prophecy

When the mole shall reach the Mull: when the thorn tree near Inveraray shall be destroyed; when a road shall be made throughout the country; when bells shall ring from a rock in Loch Fyne; when Strone Point, near Inveraray, shall be covered with wood, high enough to conceal an invading army: and when the Atlantic shall flow into Loch Fyne, then shall the Argyll Campbells be driven from Cantire, excepting so many of them as shall escape on a crooked and lame white horse.

Prophecy of Niven MacVicar, first Reformed minister of Inveraray and reputed seer, regarding the extermination of the Campbell power from Kintyre, as quoted in Bede Cuthbert, Argyll’s Highlands, Glasgow, 1902.

Seven Years Before the Day of Doom

Seachd bliadhna roimh ’n bhràth,
Thig muir air Eirinn ré aon tràth,
’S thar Ile ghuirm ghlais,
Ach snàmhaidh I Choluim Chléirich!

Seven years before that awful day,
When time shall be no more,
A dreadful deluge shall o’ersweep
Hibernia’s mossy shore.

The green-clad Isla, too, shall sink;
While, with the great and good,
Columba’s happier isle shall rear
Her towers above the flood.

Gaelic proverb; periphrastic translation by Dr. John Smith, Minister of Campbeltown, given in his Life of St. Columba (1798).

Literally:

Seven years before the Day of Doom (conflagration, destruction),
The sea shall come over Erin in one watch (time, season, period),
And over Islay, green, grassy (blue-green),
But float will Iona (Hy) of Columba the cleric.

These are the three prayers of Patrick, as they were delivered to us by the Hibernians, entreating that all should be received on the day of judgment, if we should repent even in the last days of our life.

  1. That he should not be shut up in hell.
  2. That barbarian nations should never have the rule over us.
  3. That no one shall conquer us, that is the Scots, before seven years previous to the day of judgment, because seven years before the judgment we shall be destroyed in the sea, this is the third.

Tírechán’s Collections Concerning St. Patrick, from the Book of Armagh (TCD MS 52), translated in Sir William Betham, Irish Antiquarian Researches, Vol. 1, Dublin: William Curry, Jun. and Co., 1827, p. 386.

Three Bodies in One Grave

Frontispiece to Rev. James O'Leary's The Most Ancient Lives of Saint Patrick, New York, 1904.
Frontispiece to Rev. James O’Leary’s The Most Ancient Lives of Saint Patrick, New York, 1904.

They shall bury me first at Iona;
But, by the will of the living God,
It is at Dun that I shall rest in my grave,
With Patrick and with Bridget the immaculate.
Three bodies in one grave.

Prophecy of St. Columba.

To Confound the Druids

St. Columba, Bishop's House, Iona.
St. Columba, Bishop’s House, Iona.

By virtue of his prayer, and in the name of our Lord Jesus Christ, he healed several persons suffering under various diseases; and he alone, by the assistance of God, expelled from this our island, which now has the primacy, innumerable hosts of malignant spirits, whom he saw with his bodily eyes assailing himself, and beginning to bring deadly distempers on his monastic brotherhood. Partly by mortification, and partly by a bold resistance, he subdued, with the help of Christ, the furious rage of wild beasts. The surging waves, also, at times rolling mountains high in a great tempest, became quickly at his prayer quiet and smooth, and his ship, in which he then happened to be, reached the desired haven in a perfect calm.

When returning from the country of the Picts, where he had been for some days, he hoisted his sail when the breeze was against him to confound the Druids, and made as rapid a voyage as if the wind had been favourable. On other occasions, also, contrary winds were at his prayers changed into fair. In that same country, he took a white stone from the river, and blessed it for the working of certain cures, and that stone, contrary to nature, floated like an apple when placed in water. This divine miracle was wrought in the presence of King Brude and his household. In the same country, also, he performed a still greater miracle, by raising to life the dead child of an humble believer, and restoring him in life and vigour to his father and mother. At another time, while the blessed man was yet a young deacon in Hibernia, residing with the holy bishop Findbarr, the wine required for the Sacred Mysteries failed, and he changed by his prayer pure water into true wine. An immense blaze of heavenly light was on many and wholly distinct occasions seen by some of the brethren to surround him in the light of day, as well as in the darkness of the night. He was also favoured with the sweet and most delightful society of bright hosts of the holy angels. He often saw, by the revelation of the Holy Ghost, the souls of some just men carried by angels to the highest heavens. And the reprobates too he very frequently beheld carried to hell by demons. He very often foretold the future deserts, sometimes joyful, and sometimes sad, of many persons while they were still living in mortal flesh. In the dreadful crash of wars he obtained from God, by the virtue of prayer, that some kings should be conquered, and others come off victorious. And such a grace as this he enjoyed, not only while alive in this world, but even after his departure from the flesh, as God, from whom all the saints derive their honour, has made him still a victorious and most valiant champion in battle.

— St. Adomnán’s Vita Columbæ, Book I, Chapter i.

Do Thou Assoil Me and Give Me the Sacrament

On a certain day Columcille was going to Tara of the Kings, and by adventure he met Bee mac De, the druid of Diarmaid mac Cerbail, King of Erin. And Bee had the gift of prophecy from God, albeit he was a druid, and he had made no false prophecy ever. But Columcille had foretold that Bee should twice prophesy falsely ere his death. And Colcumcille saluted him, and entered into friendly converse with him.

And he said: “Great is thy wisdom and knowledge, Bee mac De, in the tidings thou givest to other folk touching their deaths. Hast thou knowledge also of when thou shalt thyself die?”

“Thereof have I knowledge in sooth,” saith Bee. “There be yet for me seven years of life.”

“A man might do good works in shorter space than that,” saith Columcille. “And knowest thou for a surety that thou hast so much of life still?”

Then was Bee silent for a space, and thereafter spake he to Columcille and said, “I have not. It is but seven months of life I have.”

“That is well,” saith Columcille, “and art certain thou hast still so much of life to come?”

“I am not,” saith Bee, “and this is a token, O Columcille. I cannot withstand the prophecy thou hast made. For thou didst foretell that I should make two false prophecies ere I should die. There is left me but seven hours of this same day,” saith he. “Do thou assoil me and give me the sacrament.”

“It was to give thee this that I came hither today,” saith Columcille, “for God revealed to me that thou shouldst die today.”

Then did Columcille succor Bee with the consolation of Holy Church, and gave him the sacrament from his own hand. And Bee died then. And his soul went to Heaven through the goodness of God and the intercession of Columcille.

– Betha Colaim Chille (Life of Columcille),
X. Of Sundry Miracles and Prophecies of Columcille in Erin and of Certain Visions, 129;
compiled by Manus O’Donnell in 1532; edited and translated from manuscript Rawlinson B. 514 in the Bodleian Library, Oxford.