The ancient document termed the Catalogue of the Saints, which affords us such a valuable clue to the main characteristics of the Irish Church during these different periods, leaves us at the period of the great pestilence in the year 666; but we find that after that date the nomenclature of the Continental anchorites begins to appear, in an Irish form, attached to the eremitical class in the Irish Church. In lieu of the term _Deicolæ_, which as we have seen, was from the earliest period the designation of those who adopted what they considered the higher form of religious life, peculiarly the ‘cultus’ of God and the Father, we find these Irish anchorites having the term of _Ceile De_ applied to them. These terms, though not etymologically equivalent, may be considered as correlative,[474] and intended to represent the same class; and as _Christicola_ becomes in Irish _Celechrist_, so _Deicola_ assumes in Irish the form of _Ceile De_.[475] There is a poem in the Leabhar Breac attributed to St. Mochuda of Rathen, who died in 636, which gives us a picture of the constituent elements of the Irish Church at this period. It bears this title: ‘Here begins the rule of Mochuta of Rathen, inculcating ten commandments upon every person;’ and consists of nine sections. Of these, the title of the second is, ‘Of the occupations of a bishop here;’ of the third, ‘Of the abbot of a church;’ of the fourth, ‘Of the occupations of a priest;’ of the fifth, ‘Shouldst thou be a person’s _anmchara_, or soul’s friend?’ of the sixth, ‘Of the occupations of a monk;’ and of the seventh, ‘Of the _Cele De_, or of the clerical recluse,’[476] thus distinguishing the _Cele De_ from the monk. [Sidenote: _Deicolæ_ and _Ceile De_ show the same characteristics.]