over a hundred "Lives"—possibly one hundred and fifty; this, however, does not imply that therefore we have Lives of one hundred or one hundred and fifty saints, for many of the saints whose Acts survive have really two sets of the latter—one in Latin and the other in Irish; moreover, of a few of the Latin Lives and of a larger number of the Irish Lives we have two or more recensions. There are, for instance, three independent Lives of St. Mochuda and one of these is in two recensions.

The surviving Lives naturally divide themselves into two great classes— the Latin Lives and the Irish,—written in Latin and Irish respectively. We have a Latin Life only of some saints, and Irish Life only of others, and of others again we have a Latin Life and an Irish. It may be necessary to add the Acts which have been translated into Latin by Colgan or the Bollandists do not of course rank as Latin Lives. Whether the Latin Lives proper are free translations of the Irish Lives or the Irish Lives translations of Latin originals remains still, to a large extent, an open question. Plummer ("Vitae SSm. Hib.," Introd.) seems to favour the Latin Lives as the originals. His reasoning here however leaves one rather unconvinced. This is not the place to go into the matter at length, but a new bit of evidence which makes against the theory of Latin originals may be quoted; it is furnished by the well known collection of Latin Lives known as the Codex Salmanticensis, to which are appended brief marginal notes in mixed middle Irish and Latin. One such note to the Life of St. Cuangus of Lismore (recte Liathmore) requests a prayer for him who has translated the Life out of the Irish into Latin. If one of the Lives, and this a typical or characteristic Life, be a translation, we may perhaps assume that the others, or most of them, are translations also. In any case we may assume as certain that there were original Irish materials or data from which the formal Lives (Irish or Latin) were compiled.

The Latin Lives are contained mainly in four great collections. The first and probably the most important of these is in the Royal Library at Brussels, included chiefly in a large MS. known as 'Codex Salmanticensis' from the fact that it belonged in the seventeenth century to the Irish College of Salamanca. The second collection is in Marsh's Library, Dublin, and the third in Trinity College Library. The two latter may for practical purposes be regarded as one, for they are sister MSS.—copied from the same original. The Marsh's Library collection is almost certainly, teste Plummer, the document referred to by Colgan as Codex Kilkenniensis and it is quite certainly the Codex Ardmachanus of Fleming. The fourth collection (or the third, if we take as one the two last mentioned,) is in the Bodleian at Oxford amongst what are known as the Rawlinson MSS. Of minor importance, for one reason or another, are the collections of the Franciscan Library, Merchants' Quay, Dublin, and in Maynooth College respectively. The first of the enumerated collections was published 'in extenso,' about twenty-five years since, by the Marquis of Bute, while recently the gist of all the Latin collections has been edited with rare scholarship by Rev. Charles Plummer of Oxford. Incidentally may be noted the one defect in Mr. Plummer's great work—its author's almost irritating insistence on pagan origins, nature myths, and heathen survivals. Besides the Marquis of Bute and Plummer, Colgan and the Bollandists have published some Latin Lives, and a few isolated "Lives" have been published from time to time by other more or less competent editors.

The Irish Lives, though more numerous than the Latin, are less accessible. The chief repertorium of the former is the Burgundian or Royal Library, Brussels. The MS. collection at Brussels appears to have originally belonged to the Irish Franciscans of Louvain and much of it is in the well-known handwriting of Michael O'Clery. There are also several collections of Irish Lives in Ireland—in the Royal Irish Academy, for instance, and Trinity College Libraries. Finally, there are a few Irish Lives at Oxford and Cambridge, in the British Museum, Marsh's Library, &c., and in addition there are many Lives in private hands. In this connection it can be no harm, and may do some good, to note that an apparently brisk, if unpatriotic, trade in Irish MSS. (including of course "Lives" of Saints) is carried on with the United States. Wealthy, often ignorant, Irish-Americans, who are unable to read them, are making collections of Irish MSS. and rare Irish books, to Ireland's loss. Some Irish MSS. too, including Lives of Saints, have been carried away as mementoes of the old land by departing emigrants.

The date or period at which the Lives (Latin and Irish) were written is manifestly, for half a dozen good reasons, a question of the utmost importance to the student of the subject. Alas, that the question has to some extent successfully defied quite satisfactory solution. We can, so far, only conjecture—though the probabilities seem strong and the grounds solid. The probabilities are that the Latin Lives date as a rule from the twelfth and thirteenth centuries, when they were put into something like their present form for reading (perhaps in the refectory) in the great religious houses. They were copied and re-copied during the succeeding centuries and the scribes according to their knowledge, devotion or caprice made various additions, subtractions and occasional multiplications. The Irish Lives are almost certainly of a somewhat earlier date than the Latin and are based partly (i.e. as regards the bulk of the miracles) on local tradition, and partly (i.e. as regards the purely historical element) on the authority of written materials. They too were, no doubt, copied and interpolated much as were the Latin Lives. The present copies of Irish Lives date as a rule from the sixteenth and seventeenth centuries only, and the fact that the Latin and the Irish Life (where there is this double biography) sometimes agree very perfectly may indicate that the Latin translation or Life is very late.

The chief published collections of Irish Saints' Lives may be set down
as seven, scil.:—five in Latin and one each in Irish and English. The
Latin collections are the Bollandists', Colgan's, Messingham's,
Fleming's, and Plummer's; the Irish collection is Stokes' ("Lives of
Saints from the Book of Lismore") and the English is of course
O'Hanlon's.

Most striking, probably, of the characteristics of the "Lives" is their very evident effort to exalt and glorify the saint at any cost. With this end of glorification in view the hagiographer is prepared to swallow everything and record anything. He has, in fact, no critical sense and possibly he would regard possession of such a sense as rather an evil thing and use of it as irreverent. He does not, as a consequence, succeed in presenting us with a very life-like or convincing portrait of either the man or the saint. Indeed the saint, as drawn in the Lives, is, as already hinted, a very unsaintlike individual—almost as ready to curse as to pray and certainly very much more likely to smite the aggressor than to present to him the other cheek. In the text we shall see St. Mochuda, whose Life is a specially sane piece of work, cursing on the same occasion, first, King Blathmac and the Prince of Cluain, then, the rich man Cronan who sympathised with the eviction, next an individual named Dubhsulach who winked insolently at him, and finally the people of St. Columba's holy city of Durrow who had stirred up hostile feeling against him. Even gentle female saints can hurl an imprecation too. St. Laisrech, for instance, condemned the lands of those who refused her tribute, to—nettles, elder shrub, and corncrakes! It is pretty plain that the compilers of the lives had some prerogatives, claims or rights to uphold—hence this frequent insistence