Lewis; and finally his death is recorded in 737 as Ronan, abbot of _Cinngaradh_, or Kingarth, in Bute.[515] The church, too, in the island of Eigg again appears about this time, when we hear in 725 of the death of Oan, superior of Ego.[516] [Sidenote: A.D. 726. An anchorite becomes abbot of Iona.] A new element seems now to have been introduced into the controversies at Iona, and probably still further complicated the state of parties there. This was the appearance, after the death of Cillene the Long, but while Feidlimidh, the rival abbot, was still alive, of an anchorite as abbot of Iona. Tighernac tells us that in 727, the year after Cillene’s death, the relics of St. Adamnan were carried to Ireland and his law renewed,[517] that is, what was called the law of the innocents, which exempted women from the burden of hosting. An ancient document, however, in one of the Brussels MSS. explains this to mean not that the bones of Adamnan had been enshrined and carried to Ireland, but other relics which had been collected by him. The passage is this: ‘Illustrious was this Adamnan. It was by him was gathered the great collection of the relics (_martra_) of the saints into one shrine; and that was the shrine which Cilline Droichteach, son of Dicolla, brought to Erin, to make peace and friendship between the Cinel Conaill and the Cinel Eoghain.’[518] Cilline Droichteach, however, appears in the Martyrology of Tallaght as ‘Abb Iae,’ or abbot of Iona; and the Martyrology of Marian expressly says, ‘Abbot of la Cholumcille was this Cilline Droichteach;’[519] while his death is recorded by Tighernac in 752 as ‘anchorite of Iona.’[520] Here then we have an anchorite who was abbot from 727 to 752 during the tenure of the same office by Feidhlimidh. Cilline was not of the race of Conall Gulban, and therefore not of the line of legitimate successors to the abbacy, but belonged to the southern Hy Neill. The collecting of the relics of the saints by Adamnan is clearly characteristic of that period in his history when he had conformed to Rome; and Cilline’s bearing the shrine as a symbol of his authority in renewing Adamnan’s law connects him also with the same party. The results then of the controversy at Iona correspond with those which we have already found among the Picts after the expulsion of the Columban monks—that, besides the secular clergy who made their appearance in connection with the Roman party, there likewise came clergy belonging to the more ascetic order of the anchorites; and they now appear as forming one of the parties in Iona. The epithet of _Droichteach_ means literally bridger, or bridgemaker, a name apparently little appropriate in an island where there are no streams large enough to render bridges necessary; but behind the _vallum_ of the monastery, and extending from the mill-stream to the hill called Dunii, was a shallow lake, occupying several acres, which fed the stream, and which