Chronicon Scotorum_, 1058, 1090; _Annals of Four Masters_, 1060).

The chronology of Ciaran the Elder is entirely uncertain. He is said
to have been one of the pre-Patrician saints, in which case he could
hardly have been a contemporary of Ciaran the Younger, unless we
believe in the portentous length of life with which the hagiographers
credit him (over three centuries, according to the _Martyrology of
Donegal_, though others are content with a more moderate estimate).

The story of Crithir is told again in the Lives of Ciaran the Elder
(see _Silua Gadelica_, vol. i, p. 14, and corresponding translation).
The culprit is there called Crithid, and the version adds that the
event took place in a time of snow.

_The Geographical Names in LA._--Saigyr, properly Saigir, is now
Seir-Kieran in King's Co. Hele, properly Eile, was a region comprising
the baronies of Clonlisk and Ballybrit in King's Co., and Eliogarty
and Ikerrin in Tipperary.

XLVI. HOW AN INSULT TO CIARAN WAS AVERTED (LB)

For parallels to this story see Plummer, VSH, i, p. clxxxvii, note.
Compare also the third of the metrical fragments with which LB closes.
It is clear that the purpose of the robbers was to efface the tonsure
of the saint; very likely ecclesiastics were on occasion subjected to
such rough treatment during the period of transition between Paganism
and Christianity.

XLVII. HOW CIARAN WAS SAVED FROM SHAME (LB)

Contemporary representations (_e.g._ on the sculptured crosses) show
that at this time two garments were normally worn, a _lene_ or inner
tunic, and a _bratt_ or mantle. These, with the addition of a cape,
something like a university hood, which could be thrown over the head,
made up the complete equipment, and if all these were given to beggars
the owner would be left completely destitute. So, in the story of the
Battle of Carn Conaill, as narrated in the _Book of the Dun Cow_,
Guaire, king of Connacht, of whom we have already heard, on one
occasion would, if permitted, have divested himself of all clothing
to satisfy importunate beggars. The device of the water-covering is
remarkable.

XLVIII. HOW A MAN WAS SAVED FROM ROBBERS (LB)

This story, summarily and rather obscurely told in the text before us,
is related more clearly in the Life of Brenainn (VSH, i, 101). The
saint, seeing a man hard pressed by his enemies, bade him take up his
position beside a standing stone; he then transformed the victim
into the stone, and