CLOG (Univ. of Glasgow)
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In search of the lost wells of Iona
Full text linkThis chapter, by guest author Mike Small, attempts to identify some of its lost wells in Iona\u27s landscape
Í > Ioua > Iona
Full text linkIn this chapter, an argument is set out concerning the gradual transformation of the island\u27s name, from Early Gaelic Í into a Latin version Ioua, followed in the later middle ages by a new Latin version Iona. The chapter attempts to pinpoint the moment at which the misreading of Ioua as Iona happened, and what might lie behind it
The trouble with Cobhain Cuildich
Full text linkThis chapter discusses issues relating to Iona\u27s place-names, focusing on the example of the problematic name \u27Cobhain Cuildich\u27
An Eala: further evidence of the medieval ritual landscape
Full text linkThis chapter explores the place in the medieval ritual landscape of Iona of the site of An Eala, close to the shore near Port nam Mairtir
The fairy dwellings of Iona: what do the place-names tell us?
Full text linkThis chapter explores various aspects of fairy lore as it relates to Iona and its place-names
Adomnán, Columba, and John:A structural examination of Adomnán’s Vita Sancti Columbae
Full text linkExaminations of Adomnán’s Vita Sancti Columbae have identified dependencies on Sulpicius’ Vita Martini, Gregory’s Dialogi, Evagrius’ Vita Antonii and others, the majority of scholars emphasizing its roots in Hellenistic aretalogy with episodes categorized per species. To date none have identified structural dependency on any part of the Bible. This paper will examine parallels between the Fourth Gospel and the Vita Columbae, arguing that while verbatim dependence may be limited, there is ample evidence of imitation in the form of structural patterning. Significant parallels include organization of the gospel narrative into Prologue – Book of Signs – Book of Glory – Epilogue. Adomnán’s division of his text into a Book of Prophecies followed by a Book of Miracles and a Book of Visions may be seen as imitative of the gospel structure, beginning with a prologue identifying the saint’s holy origin, and concluding with a death narrative which emphasizes signs of divine ‘glory’. Parallels with the Fourth Gospel magnify appreciation for the scope of the Life and suggest implications for the significance of this gospel in the life of the Columban monastic community
Colum Cille and the sod of death
Full text linkThe belief that for every individual there is a ‘sod of death’ (fód an bháis), or spot where he or she is fated to die, is well attested in Irish folklore. The idea is brought into association with various saints, but the only saint to be so associated in multiple sources is Colum Cille. This essay considers two early texts which have been proposed as reflecting the concept of the ‘sod of death’: the Old Irish Immacaldam Choluim Chille 7 ind Óclaig, and Adomnán’s Vita Sancti Columbae. It is suggested that in the latter work the word terrula, which Adomnán appears to be the only medieval Irish author to have employed, was used by him as an equivalent of Irish fód (or its diminutive fódán), indicating that the concept of the ‘sod of death’ was already well established in his time
Sounding hagiography: The Inchcolm fragments’ Office for St Columba
Full text linkThe Office for St Columba contained in the Inchcolm manuscript fragments (Edinburgh University Library, MS 211, IV) are the only surviving examples of notated music celebrating the saint’s life from the medieval period. Textually, there is a clear basis on Adomnán’s Vita Sancti Columbae for some of these chants. However, others show a less clear relation to Adomnán’s work, and are possibly linked to wider hagiographical traditions surrounding the saint. These chants therefore give us a glimpse into how the creation of a new office for a saint took place
Work on Cobhain Cuildich and Cladh an Dìseirt
Full text linkIn this guest essay, the artist Alicia Hendrick discusses her interaction with Iona, its landscape, and its place-names. 
