In his time, however, the shrine of St. Columba must have been restored to Iona, as we learn from the Life of St. Cadroë, a work of the eleventh century. Cadroë was a native of Scotia, or Scotland,[601] and was born about the year 900.[602] His father was Faiteach, a man of royal blood; his mother, Bania, of similar wealth and nobility. She had been previously married and had sons by her first husband; but after her marriage with Faiteach she continued childless, till, with her husband, she applied to the merits of St. Columba, and, going to his sepulchre and passing the night in prayer and fasting, had hardly slept, when they saw themselves in a vision holding two different candles, which suddenly united into one light, and a man of shining apparel appeared and told her that her tears had stained her stole and assisted her prayers in the sight of God, and that she should bear a son called Kaddroë, a future light of the church, who should have courage like his name; a warrior in the camp of the Lord, he shall go up unconquered against the opposing wall, prepared to stand in battle for the house of Israel.[603] They awake full of joy, and after a time the woman has a son whom, according to the divine command, they called Kaddroë. When the child is old enough, his father’s brother Beanus, an aged priest, wishes to put him to school, but the father objects, and insists that the child must be dedicated to him who gave it. The mother then has another child called Mattadanus. They then go a second time to the tomb of St. Columba, and offer to him the second boy, and deliver the eldest to Beanus to be educated.[604] The expressions used of the sepulchre and the tomb of St. Columba imply that they went to Iona; and the small cell at the west end of the abbey church, now called the tomb of St. Columba, is, as we have seen, in all probability the remains of the oratory in which the shrine of St. Columba was kept, and to which it must have been restored when the parents of St. Cadroë passed the night in prayer and fasting before it. And this connection with Iona is further indicated; for, when the boy reaches an age to require more advanced instruction, he is sent to Armagh, the metropolitan town of Ireland, to be further trained, at a time when, as we have seen, the abbacy of Iona was under the rule of the abbot of Armagh. ----- Footnote 505: Bede, _Hist. Ec._, B. v. c. 22. Footnote 506: _Ib._ Footnote 507: _Ib._, B. iii. c. 4. Footnote 508: 716 Pasca in Eo civitate commotatur.—_Tigh._ Footnote 509: 718 Tonsura corona super familiam Iae datur.—_Tigh._ Footnote 510: Bede, _Hist. Ec._, B. v. c. 22. Footnote 511: 722 Feidhlimidh principatum Iea tenet.—_Tigh._ Footnote 512: 724 Faelchu mac Dorbene abbas dormivit. Cillenius longus ei in primatum Ie successit.—_Tigh._ Footnote 513: 726 Cillenius longus abbas Ie pausat.—_Tigh._ For Celline Droichteach, see note 528. Footnote 514: