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
on the evil of resisting the Saint and presumably his successors.

One characteristic of the Irish ascetics appears very clear through all
the exaggeration and all the biographical absurdity; it is their spirit