Chapter 11

Pestilence of the _Blefed_--The Cursing of Tara by St. Rodanus--Extent and Importance of Ancient Tara--The First Mill in Ireland--The _Lia Fail_--Cormac's House--The Rath of the Synods--The Banqueting Hall--Chariots and Swords--St. Columba--St. Brendan and his Voyages--Pre-Columbian Discovery of America--The Plague again--St. Columba and St. Columbanus--Irish Saints and Irish Schools--Aengus the Culdee.

[A.D. 543-693.]

From time to time, in the world's history, terrible and mysterious pestilences appear, which defy all calculation as to their cause or probable reappearance. Such was the _Blefed_,[169] or _Crom Chonaill_, which desolated Ireland in the year 543.

The plague, whatever its nature may have been, appears to have been general throughout Europe. It originated in the East; and in Ireland was preceded by famine, and followed by leprosy. St. Berchan of Glasnevin and St. Finnen of Clonard were amongst its first victims.

Diarmaid, son of Fergus Keval, of the southern Hy-Nial race, was Ard-Righ during this period. In his reign Tara was cursed by St. Rodanus of Lothra, in Tipperary, in punishment for violation of sanctuary;[170] and so complete was its subsequent desertion, that in 975 it was described as a desert overgrown with grass and weeds.

But enough still remains to give ample evidence of its former magnificence. An inspection of the site must convince the beholder of the vast extent of its ancient palaces; nor can we, for a moment, coincide with those who are pleased to consider that these palaces consisted merely of a few planks of wood, rudely plastered over, or of hollow mounds of earth. It is true that, from an association of ideas, the cause of so many fallacies, we naturally connect "halls" with marble pavements, magnificently carved pillars, and tesselated floors; but the harp that once resounded through Tara's halls, may have had as appreciating, if not as critical, an audience as any which now exists, and the "halls" may have been none the less stately, because their floor was strewn with sand, or the trophies which adorned them fastened to walls of oak.[171]

According to Celtic tradition, as embodied in our annals, Tara became the chief residence of the Irish kings on the first establishment of a monarchical government under Slainge:--

"Slaine of the Firbolgs was he by whom Temair was first raised."

One hundred and fifty monarchs reigned there from this period until its destruction, in 563. The _Fes_, or triennial assembly, was instituted by Ollamh Fodhla. The nature of these meetings is explained in a poem, which Keating ascribes to O'Flynn, who died A.D. 984. It is clear that what was then considered crime was punished in a very peremptory manner; for--

"Gold was not received as retribution from him, But his soul in one hour."[172]

In the reign of Tuathal a portion of land was separated from each of the four provinces, which met together at a certain place: this portion was considered a distinct part of the country from the provinces. It was situated in the present county of Meath.

In the tract separated from Munster, Tuathal[173] built the royal seat of Tlachtga, where the fire of Tlachtga was ordained to be kindled. On the night of All Saints, the druids assembled here to offer sacrifices, and it was established, under heavy penalties that no fire should be kindled on that night throughout the kingdom, so that the fire which was used afterwards might be procured from it. To obtain this privilege, the people were obliged to pay a scraball, or about three-pence, yearly, to the King of Munster.

On the 1st of May a convocation was held in the royal palace of the King of Connaught. He obtained subsidies in horses and arms from those who came to this assembly. On this occasion two fires were lit, between which cattle were driven as a preventative or charm against the murrain and other pestilential distempers. From this custom the feast of St. Philip and St. James was anciently called Beltinne, or the Day of Bel's Fire.

The third palace, erected by Tuathal, was on the portion of land taken from the province of Ulster. Here the celebrated fair of Tailtean was held, and contracts of marriage were frequently made. The royal tribute was raised by exacting an ounce of silver from every couple who were contracted and married at that time. The fair of Tailtean had been instituted some years before, in honour of Tailte, who was buried here. This fair, says Keating, was then kept upon the day known in the Irish language as La Lughnasa, or the day ordained by Lughaidh, and is called in English Lammas-day.

The fourth and the most important of the royal seats was the palace of Temair, or Tara: here, with the greatest state and ceremony, the affairs of the nation were discussed and decided. On these occasions, in order to preserve the deliberations from the public, the most strict secrecy was observed, and women were entirely excluded.

The Dinnseanchus, a topographical work, compiled in the twelfth century from ancient MSS., is the principal source of information on this subject. Dr. Petrie, in his famous _Essay_, has given both the original and translation of this tract, and of other documents on the same subject; and he remarks how exactly the accounts given by the poet historians coincide with the remains which even now exist. In fact, each site has been ascertained with precise accuracy--an accuracy which should very much enhance our appreciation of the value of our ancient histories.

The well _Neamhnach_ was first identified. Tradition asserts that the first mill[174] erected in Ireland was turned by the stream which flowed from it, and even at the present day a mill is still worked there. The situation of the _Rath-na-Riogh_ was then easily ascertained. This is the most important of these ancient sites, but it is now, unfortunately, nearly levelled to the ground. This rath is oval and measures about 853 feet from north to south; it contains the ruins of the _Forradh_ and of _Teach Cormac_ (the House of Cormac). A pillar-stone was removed in 1798 to the centre of the mound of the Forradh. It formerly stood by the side of a small mound lying within the enclosure of Rath-Riogh. This stone Dr. Petrie considers identical[175] with the famous _Lia Fail_, or Stone of Destiny, which other authorities suppose to have been removed to Scotland, and subsequently to Westminster. The _Rath-na-Riogh_ is identical with Teamur, and is, in fact, _the_ ancient Tara, or royal residence, around which other scarcely less important buildings were gradually erected. It was also called _Cathair Crofinn_. The name of _Cathair_ was exclusively applied to circular stone fortifications built without cement; and stones still remain which probably formed a portion of the original building. In ancient Irish poems this fortification is sometimes called the Strong Tower of Teamur, an appellation never applied to a rath, but constantly to a _Cathair_, or circular stone fort.

The Rath of the Synods obtained its name at a comparatively recent period. The situation is distinctly pointed out both in the prose and verse accounts. Here was held the Synod of Patrick, the Synod of Ruadhan and Brendan, and lastly, the Synod of Adamnan. The next existing monument which has been identified with certainty, is the _Teach-Miodhchuarta_, or Banqueting Hall, so famous in Irish history and bardic tradition. This was also the great house of the thousand soldiers, and the place where the _Fes_ or triennial assemblies were held. It had fourteen doors--seven to the east and seven to the west. Its length, taken from the road, is 759 feet, and its breadth was probably about 90 feet. Kenneth O'Hartigan is the great, and indeed almost the only authority for the magnificence and state with which the royal banquets were held herein. As his descriptions are written in a strain of eloquent and imaginative verse, his account has been too readily supposed to be purely fictitious. But we have already shown that his description of the gold vessels which were used, is amply corroborated by the discovery of similar articles. His account of the extent, if not of the exterior magnificence, of the building, has also been fully verified; and there remains no reason to doubt that a "thousand soldiers" may have attended their lord at his feasts, or that "three times fifty stout cooks" may have supplied the viands. There was also the "House of the Women," a term savouring strangely of eastern customs and ideas; and the "House of the Fians," or commons soldiers.

Two poems are still preserved which contain ground-plans of the different compartments of the house, showing the position allotted to different ranks and occupations, and the special portion which was to be assigned to each. The numerous distinctions of rank, and the special honours paid to the learned, are subjects worthy of particular notice. The "_saoi_ of literature" and the "royal chief" are classed in the same category, and were entitled to a _primchrochait_, or steak; nor was the Irish method of cooking barbarous, for we find express mention of a spit for roasting meat, and of the skill of an artificer who contrived a machine by which thirty spits could be turned at once.[176] The five great Celtic roads[177] have already been mentioned. Indistinct traces of them are still found at Tara. The _Slighe Môr_ struck off from the Slope of the Chariots,[178] at the northern head of the hill, and joined the Eiscir Riada, or great Connaught road, from Dublin _via_ Trim. Dr. Petrie concludes his Essay on Tara thus: "But though the houses were unquestionably of these materials [wood and clay, with the exception of the Tuatha Dé Danann Cathair], it must not be inferred that they were altogether of a barbarous structure. It is not probable that they were unlike or inferior to those of the ancient Germans, of which Tacitus speaks in terms of praise, and which he describes as being overlaid with an earth so pure and splendid, that they resembled painting." And the historian Moore, writing on the same subject, observes: "That these structures were in wood is by no means conclusive either against the elegance of their structure, or the civilization, to a certain extent, of those who erected them. It was in wood that the graceful forms of Grecian architecture first unfolded their beauties; and there is reason to believe that, at the time when Xerxes invaded Greece, most of her temples were still of this perishable material."

But the cursing of Tara was by no means the only misfortune of Diarmaid's reign. His unaccountable hostility to St. Columba involved him in many troubles; and, in addition to these, despite famine and pestilence, the country was afflicted with domestic wars. It is said that his war with Guaire, King of Connaught, was undertaken as a chastisement for an injustice committed by that monarch, who, according to an old chronicle, had deprived a woman, who had vowed herself to a religious life, of a cow, which was her only means of support. It is more probable, however, that the motive was not quite so chivalric, and that extortion of a tribute to which he had no right was the real cause. The high character for probity unanimously attributed to Guaire, makes it extremely unlikely that he should have committed any deliberate act of injustice.

The first great convention of the Irish states, after the abandonment of Tara, was held in Drumceat, in 573, in the reign of Hugh, son of Ainmire. St. Columba and the leading members of the Irish clergy attended. Precedence was given to the saint by the prelates of North Britain, to honour his capacity of apostle or founder of the Church in that country.

Two important subjects were discussed on this occasion, and on each the opinion of St. Columba was accepted as definitive. The first referred to the long-vexed question whether the Scottish colony of Alba should still be considered dependent on the mother country. The saint, foreseeing the annoyances to which a continuance of this dependence must give rise, advised that it should be henceforth respected as an independent state. The second question was one of less importance in the abstract, but far more difficult to settle satisfactorily. The bards, or more probably persons who wished to enjoy their immunities and privileges without submitting to the ancient laws which obliged them to undergo a long and severe course of study before becoming licentiates, if we may use the expression, of that honorable calling, had become so numerous and troublesome, that loud demands were made for their entire suppression. The king, who probably suffered from their insolence as much as any of his subjects, was inclined to comply with the popular wish, but yielded so far to the representations of St. Columba, as merely to diminish their numbers, and place them under stricter rules.

Hugh Ainmire was killed while endeavouring to exact the Boromean Tribute. The place of his death was called Dunbolg, or the Fort of the Bags. The Leinster king, Bran Dubh, had recourse to a stratagem, from whence the name was derived. Finding himself unable to cope with the powerful army of his opponent, he entered his camp disguised as a leper, and spread a report that the Leinster men were preparing to submit.

In the evening a number of bullocks, laden with leathern bags, were seen approaching the royal camp. The drivers, when challenged by the sentinels, said that they were bringing provisions; and this so tallied with the leper's tale, that they were permitted to deposit their burdens without further inquiry. In the night, however, an armed man sprang from each bag, and headed by their king, whose disguise was no longer needed, slaughtered the royal army without mercy, Hugh himself falling a victim to the personal bravery of Bran Dubh.

The deaths of several Irish saints, whose lives are of more than ordinary interest, are recorded about this period. Amongst them, St. Brendan of Clonfert demands more than a passing notice. His early youth was passed under the care of St. Ita, a lady of the princely family of the Desii. By divine command she established the Convent of _Cluain Credhuil_, in the present county of Limerick, and there, it would appear, she devoted herself specially to the care of youth. When Brendan had attained his fifth year, he was placed under the protection of Bishop Ercus, from whom he received such instruction as befitted his advancing years. But Brendan's tenderest affection clung to the gentle nurse of his infancy; and to her, in after years, he frequently returned, to give or receive counsel and sympathy.

The legend of his western voyage, if not the most important, is at least the most interesting part of his history. Kerry was the native home of the enterprising saint; and as he stood on its bold and beautiful shores, his naturally contemplative mind was led to inquire what boundaries chained that vast ocean, whose grand waters rolled in mighty waves beneath his feet. His thoughtful piety suggested that where there might be a country there might be life--human life and human souls dying day by day, and hour by hour, and knowing of no other existence than that which at best is full of sadness and decay.

Traditions of a far-away land had long existed on the western coast of ancient Erinn. The brave Tuatha Dé Dananns were singularly expert in naval affairs, and their descendants were by no means unwilling to impart information to the saint.

The venerable St. Enda, the first Abbot of Arran, was then living, and thither St. Brendan journeyed for counsel. Probably he was encouraged in his design by the holy abbot; for, he proceeded along the coast of Mayo, inquiring as he went for traditions of the western continent. On his return to Kerry, he decided to set out on the important expedition. St. Brendan's Hill still bears his name; and from the bay at the foot of this lofty eminence he sailed for the "far west." Directing his course towards the south-west, with a few faithful companions, in a well-provisioned bark, he came, after some rough and dangerous navigation, to calm seas, where, without aid of oar or sail, he was borne along for many weeks. It is probable that he had entered the great Gulf Stream, which brought his vessel ashore somewhere on the Virginian coasts. He landed with his companions, and penetrated into the interior, until he came to a large river flowing from east to west, supposed to be that now known as the Ohio. Here, according to the legend, he was accosted by a man of venerable bearing, who told him that he had gone far enough; that further discoveries were reserved for other men, who would in due time come and christianize that pleasant land.

After an absence of seven years, the saint returned once more to Ireland, and lived not only to tell of the marvels he had seen, but even to found a college of three thousand monks at Clonfert. This voyage took place in the year 545, according to Colgan; but as St. Brendan must have been at that time at least sixty years old, an earlier date has been suggested as more probable.[179]

The northern and southern Hy-Nials had long held rule in Ireland; but while the northern tribe were ever distinguished, not only for their valour, but for their chivalry in field or court, the southern race fell daily lower in the estimation of their countrymen. Their disgrace was completed when two kings, who ruled Erinn jointly, were treacherously slain by Conall Guthvin. For this crime the family were excluded from regal honours for several generations.

Home dissensions led to fatal appeals for foreign aid, and this frequently from the oppressing party. Thus, Congal Caech, who killed the reigning sovereign in 623, fled to Britain, and after remaining there nine years, returned with foreign troops, by whose assistance he hoped to attain the honours unlawfully coveted. The famous battle of Magh-Rath,[180] in which the auxiliaries were utterly routed and the false Congal slain, unfortunately did not deter his countrymen from again and again attempting the same suicidal course.

In 656 the country was once more visited by the fatal _Crom Chonaill_, and again holy prelates and sainted religious were foremost amongst its victims. Many orphans were of necessity thrown on the mercy of those to whom charity was their only claim. Nor was the call unheeded. The venerable Bishop of Ardbraccan, St. Ultan, whom we may perhaps term the St. Vincent of Ireland, gathered these hapless little ones into a safe asylum, and there, with a thoughtfulness which in such an age could scarcely have been expected, sought to supply by artificial means for the natural nourishment of which they had been deprived.

Venerable Bede mentions this pestilence, and gives honorable testimony to the charity of the Irish, not only to their own people, but even to strangers. He says: "This pestilence did no less harm, in the island of Ireland. Many of the nobility and of the lower ranks of the English nation were there at that time, who, in the days of Bishop Finan and Colman, forsaking their native land, retired thither, either for the sake of divine studies, or for a more continent life. The Scots willingly received them all, and took care to supply them with food, as also to furnish them with books to read and their teaching gratis."[181]

In 673 Finnachta Fleadhach, or the Hospitable, began his reign. He yielded to the entreaties of St. Moling, and remitted the Boromean Tribute, after he had forced it from the Leinster men in a bloody battle. In 687 he abdicated, and showed his respect for religion still further by embracing the monastic state himself. In 684 the Irish coasts were devastated, and even the churches pillaged, by the soldiers of Egfrid, the Saxon King of Northumbria. Venerable Bede attributes his subsequent defeat and death, when fighting against the Picts, to the judgment of God, justly merited by these unprovoked outrages on a nation which had always been most friendly to the English (_nationi Anglorum semper amicissimam_).

It has been supposed that revenge may have influenced Egfrid's conduct: this, however, does not make it more justifiable in a Christian king. Ireland was not merely the refuge of men of learning in that age; it afforded shelter to more than one prince driven unjustly from his paternal home. Alfred, the brother of the Northumbrian monarch, had fled thither from his treachery, and found a generous welcome on its ever-hospitable shores. He succeeded his brother in the royal dignity; and when St. Adamnan visited his court to obtain the release of the Irish captives whom Egfrid's troops had torn from their native land, he received him with the utmost kindness, and at once acceded to his request.

St. Adamnan, whose fame as the biographer of St. Columba has added even more to the lustre of his name than his long and saintly rule over the Monastery of Iona, was of the race of the northern Hy-Nials. He was born in the territory of Tir-Connell, about the year 627. Little is known of his early history; it is generally supposed that he was educated at Iona, and that, having embraced the monastic rule, he returned to his own country to extend its observance there. He presided over the great Abbey of Raphoe, of which he was the founder, until the year 679, when he was raised to the government of his order, and from that period he usually resided at Iona. The fact of his having been chosen to such an important office, is a sufficient testimony to his virtues, and of the veneration and respect in which he was held by his contemporaries.

St. Adamnan paid more than one visit to his friend the Northumbrian monarch (_regem Alfridem amicum_). On the second occasion he went with the Abbot Ceolfrid, and after some conversation with him and other learned ecclesiastics, he adopted the Roman paschal computation. Yet, with all his influence and eloquence, he was unable to induce his monks to accept it; and it was not until the year 716 that they yielded to the persuasions of Egbert, a Northumbrian monk. Adamnan was more successful in his own country. In 697 he visited Ireland, and took an important part in a legislative council held at Tara. On this occasion he procured the enactment of a law, which was called the Canon of Adamnan, or the Law of the Innocents, and sometimes "the law not to kill women." We have already referred to the martial tendencies of the ladies of ancient Erinn--a tendency, however, which was by no means peculiar at that period of the world's history. The propensity for military engagements was not confined to queens and princesses--women of all ranks usually followed their lords to the field of battle; but as the former are generally represented as having fallen victims to each other's prowess in the fight, it appears probable that they had their own separate line of battle, or perhaps fought out the field in a common _mêlée_ of feminine forces.

Had we not the abundant testimony of foreign writers to prove the influence and importance of the missions undertaken by Irish saints at this period of her history, it might be supposed that the statements of her annalists were tinged with that poetic fancy in which she has ever been so singularly prolific, and that they rather wrote of what might have been than of what was. But the testimony of Venerable Bede (to go no further) is most ample on this subject.

Irish missionary zeal was inaugurated in the person of St. Columba, although its extension to continental Europe was commenced by another, who, from similarity of name, has been frequently confounded with the national apostle.

St. Columbanus was born about the year 539. The care of his education was confided to the venerable Senile, who was eminent for his sanctity and knowledge of the Holy Scriptures. It was probably through his influence that the young man resolved to devote himself to the monastic life. For this purpose he placed himself under the direction of St. Comgall, who then governed the great Monastery of Bangor (Banchorr).

It was not until he entered his fiftieth year that he decided on quitting his native land, so that there can be no reason to doubt that his high intellectual attainments were acquired and perfected in Ireland.

With the blessing of his superior, and the companionship of twelve faithful monks, he set forth on his arduous mission; and arduous truly it proved to be. The half-barbarous Franks, then ruled by Thierry or Theodoric, lived more a pagan than a Christian life, and could ill brook the stern lessons of morality which they heard from, and saw practised by, their new teacher. The saint did not spare the demoralized court, and the Queen-Dowager Brunehalt became his bitterest foe. He had already established two monasteries: one at Luxovium, or Luxeuil, in a forest at the foot of the Vosges; the other, on account of its numerous springs, was called Ad-fontanas (Fontaines). Here the strict discipline of the Irish monks was rigidly observed, and the coarsest fare the only refection permitted to the religious.

For a time they were allowed to continue their daily routine of prayer and penance without molestation; but the relentless Brunehalt, who, from the basest motives, had encouraged the young king in every vice, could no longer brave either the silent preaching of the cloister or the bold denunciations of the saint. As Columbanus found that his distant remonstrances had no effect on the misguided monarch, for whose eternal welfare he felt the deep interest of true sanctity, he determined to try a personal interview. For a brief space his admonitions were heard with respect, and even the haughty queen seemed less bent on her career of impiety and deceit; but the apparent conversion passed away as a summer breeze, and once more the saint denounced and threatened in vain.

Strict enclosure had been established in the monasteries professing the Columbanian rule[182] and this afforded a pretext for the royal vengeance. Theodoric attempted to violate the sanctuary in person; but though he was surrounded by soldiers, he had to encounter one whose powers were of another and more invincible character. The saint remained in the sanctuary, and when the king approached addressed him sternly:

"If thou, sire," he exclaimed, "art come hither to violate the discipline already established, or to destroy the dwellings of the servants of God, know that in heaven there is a just and avenging power; thy kingdom shall be taken from thee, and both thou and thy royal race shall be cut off and destroyed on the earth."

The undaunted bearing of Columbanus, and, perhaps, some lingering light of conscience, not yet altogether extinguished, had its effect upon the angry monarch. He withdrew; but he left to others the task he dared not attempt in person. The saint was compelled by armed men to leave his monastery, and only his Irish and British subjects were permitted to bear him company. They departed in deep grief, not for the cruel treatment they suffered, but for their brethren from whom they were thus rudely torn. As the monks who were left behind clung weeping to their father, he consoled them with these memorable words: "God will be to you a Father, and reward you with mansions where the workers of sacrilege can never enter."

Nantes was the destination of the exiled religious. Here they were put on board a vessel bound for Ireland; but scarcely had they reached the open sea, when a violent storm arose, by which the vessel was driven back and stranded on the shore, where it lay all night. The captain attributed the misfortune to his travelling companions, and refused to carry them any farther. Columbanus, perceiving in this accident an indication of the will of heaven in their regard, determined to seek a settlement in some other part of the Continent. In the third year after his expulsion from Luxeuil, he arrived at Milan, where he was hospitably received by the Lombard king, A.D. 612. On his journey thither he had evangelised Austrasia, then governed by Theodebert. This prince, though a brother of the monarch by whom he had been expelled, entertained him with the utmost courtesy. At Mentz, the bishop vainly endeavoured to detain him. Zeal for the conversion of souls led the saint to desire a less cultivated field of labour. As he passed along the Lake of Zurich, and in the Canton of Zug, he reaped a rich harvest; from, thence he directed his course to Bregentz, then inhabited by an idolatrous people.

Here he was repulsed by those who most needed his apostolic labours; but, undaunted, he retired to the neighbouring county, where he secured a band of zealous converts. Surrounded by these, and attended by his faithful monks, he once more entered the idolatrous city, and proceeded boldly to the temple where their false gods were enshrined. Here he invoked the Holy Name, and by its power the idols were miraculously overthrown, and a multitude of the people were converted, including in their number some of the principal inhabitants of Bregentz.

The theological controversy, known as that of the "Three Chapters," was now prevalent in northern Italy. A letter is still extant which St. Columbanus addressed to Pope Boniface on this subject, in which, while he uses the privilege of free discussion on questions not defined by the Church, he is remarkably, and perhaps for some inconveniently, explicit as to his belief in papal supremacy. A brief extract from this important document will show that the faith for which Ireland has suffered, and still suffers so much, was the same in the "early ages" as it is now. He writes thus to the Holy Father:--

"For we Irish [Scoti] are disciples of St. Peter and St. Paul, and of all the divinely inspired canonical writers, adhering constantly to the evangelical and apostolical doctrine. Amongst us neither Jew, heretic, nor schismatic can be found; but the Catholic faith, entire and unshaken, precisely as we have received it from you, who are the successors of the holy Apostles. For, as I have already said, we are attached to the chair of St. Peter; and although Rome is great and renowned, yet with us it is great and distinguished only on account of that apostolic chair. Through the two Apostles of Christ you are almost celestial, and Rome is the head of the churches of the world."[183]

In the year 613 St. Columbanus founded the world-famed Monastery of Bovium, or Bobbio,[184] in a magnificently romantic site on the Apennines. Near his church was an oratory dedicated to the Mother of God, who, as we shall presently see, was as devoutly worshipped in ancient as in modern Erinn.

Agilulph, the Lombardian monarch, was ever a warm patron of the monks. Clothaire had now ascended the French throne. He earnestly pressed the saint to return to Luxeuil, but Columbanus excused himself on the plea of age and infirmities. He did not fail, however, to send advice for the government of the monasteries which he had founded, where his rule had continued to be observed with the utmost fervour.

St. Columbanus died at Bobbio, on the 21st of November, 615, at the age of seventy-two years. His name is still preserved in the town of St. Columbano. His memory has been ever venerated in France and Italy.

While the saint was evangelizing in Switzerland, one of his disciples became seriously ill, and was unable to travel farther. It was a providential sickness for the Helvetians. The monk was an eloquent preacher, and well acquainted with their language, which was a dialect of that of the Franks. He evangelized the country, and the town of St. Gall still bears the name of the holy Irishman, while his abbey contains many precious relics of the literature and piety of his native land. St. Gall died on the 16th October, 645, at a very advanced age. The monastery was not erected until after his decease, and it was not till the year 1798 that the abbey lands were aggregated to the Swiss Confederation as one of the cantons.

Another Irish saint, who evangelized in France, was St. Fiacre. He erected a monastery to the Blessed Virgin in a forest near Meaux. The fame of his sanctity became so great, and the pilgrimage to his tomb so popular, that the French hackney coaches _(fiacre)_ obtained their name from their constant employment in journeys to his shrine.

About the same period, St. Fursey founded a monastery near Burgh Castle, in Suffolk, where he was kindly received by Sigbert, King of the East Angles. From thence he proceeded to Lagny, in France, where his missionary zeal was long remembered. His brothers, St. Foillan and St. Altan, were his constant companions. St. Fursey died on the 16th January, 650, at Macerius. His remains were subsequently translated to Peronne, in Picardy. The evangelic labours of many of his Irish disciples, are matter of history in the Gallic Church. It is said that the fame of the Irish for their skill in music, was so well known on the Continent at this period, that St. Gertrude, daughter of King Pepin, and Abbess of Nivelle, in Brabant, invited the brothers of St. Fursey to instruct her community in sacred music. They complied with her request, and soon after erected a monastery at Fosse, near Nivelle. Nor were the Scoti without their missionary martyrs, amongst whom the great St. Kilian holds a distinguished place. The spirit of devotion to the Holy See seems almost to be an heirloom in the little island of the western sea. True to the instincts of his native land, the martyr-saint would not undertake his mission in Franconia, great as was its necessity, until he knelt at the feet of the Vicar of Christ to obtain his permission and blessing. Thus fortified, he commenced his glorious race, so happily crowned with the martyr's palm. His bold rebuke of the open scandal given by the conduct of the ruling prince, was the immediate cause of his obtaining this favour. St. Kilian was assassinated at midnight, while singing the Divine Office, with two of his faithful companions. Their remains were interred in the church of Wurtzberg, where St. Kilian is still revered as its patron and apostle.

We can but name St. Mailduf, from whom Malmsbury has been named; St. Livin, who converted the inhabitants of Flanders and Brabant; St. Cataldus and his brother, St. Donatus, the former patron of the metropolitan see of Tarentum, and whose name is still preserved in the little town of _San Cataldo_, the latter Bishop of Lecce, in the kingdom of Naples, and both famous for miracles and sanctity of life; St. Virgilius, called in the ancient annals "Ferghil the Geometer," and by Latin writers Solivagus,[185] or the "solitary wanderer," who died Bishop of Saltzburg, distinguished for literary fame; St. Fridolin, "the traveller," son of an Irish king, who evangelized Thuringia, and was appointed by the Pope Bishop of Buraburgh, near Fritzlar, in the year 741; St. Sedulius the younger, who wrote commentaries on Holy Scripture, and assisted at a council held in Rome, in the year 721, under Gregory II. It is noticeable that this saint was consecrated Bishop of Oreto, in Spain, while in Rome. When he entered on the mission thus confided to him, he wrote a treatise to prove that, being Irish, he was of Spanish descent; thus showing that at this period the idea of a Milesian origin was common to men of learning in Ireland.[186]

But if Ireland gave saints and martyrs to foreign lands, her charity was in some measure repaid in kind. True, she needed not the evangelic labours of other missionaries, for the gospel-seed had taken deep root, and borne a rich harvest on her happy shores; still, as the prayers of saints are the very life and joy of the Church, she could not choose but rejoice in the hundreds of pure and saintly souls who gathered round her altars at home, who crowded her monasteries, or listened devoutly to the teachers of her distinguished schools. In the Litany of Aengus the Culdee[187] we find hundreds of foreign saints invoked, each grouped according to their nation. "The oldest tract, or collection of the pedigrees of the saints of Erinn," says Professor O'Curry, "of which we have now any recognizable copy remaining, is that which is ascribed to Aengus Ceilé Dé, commonly called Aengus the Culdee. The genuineness of this composition is admitted by all writers of modern times, Protestant and Catholic, by Usher and Ware as well as by Colgan."

Aengus wrote about the year 798. He was descended from the illustrious chieftains of Dalriada, and completed his education in the Monastery of Cluain Eidhneach, in the present Queen's county. The remains of a church he founded at Disert Aengusa, near Ballingarry, in the county of Limerick, may still be seen.

The Monastery of Tamhlacht (Tallaght), near Dublin, was founded in the year 769, by St. Maelruain, on a site offered "to God, to Michael the Archangel, and to Maelruain," by Donnach, the pious and illustrious King of Leinster. St. Aengus presented himself at this monastery as a poor man seeking for service, and was employed for some time in charge of the mill or kiln, the ruins of which have but lately yielded to "the improving hand of modern progress." Here he remained hidden for many years, until, by some happy accident, his humility and his learning were at once discovered.

Aengus composed his "Festology" in the reign of Hugh Oirdnidhe (the Legislator), who was Monarch of Ireland from the year 793 to the year 817. Hugh commenced his reign by attaching the province of Leinster, and then marched to the confines of Meath. The Archbishop of Armagh and all his clergy were commanded to attend this expedition, for such had hitherto been the custom. The ecclesiastics, however, protested against the summons, and complained to the king of the injustice and inconsistency of demanding their presence on such occasions. Hugh referred the matter to Fothadh, his poet and adviser. The learning and piety of the bard were well known; and a decision favourable to the clergy was the result. This decision was given in a short poem of four quatrains which is preserved in the preface to the "Martyrology" of Aengus. The following is a literal translation:--

"The Church of the living God, Touch her not, nor waste; Let her rights be reserved, As best ever they were.

"Every true monk who is Possessed of a pious conscience, To the church to which it is due Let him act as any servant.

"Every faithful servant from that out, Who is not bound by vows of obedience, Has liberty to join in the battles Of Aedh (Hugh) the Great, son of Nial.

"This is the proper rule, Certain it is not more, not less: Let every one serve his lot, Without defect, and without refusal."

This decision obtained the name of a canon, and henceforth its author was distinguished as _Fothadh na Canoiné_, or Fothadh of the Canons.

At the time of the promulgation of this canon, Aengus was residing at his church of Disert Bethech, near the present town of Monasterevan, not far from where the Irish monarch had pitched his camp.

The poet visited Aengus, and showed him the canon before presenting it to the king. An intimacy was thus commenced, which must have proved one of singular pleasure to both parties. Aengus had just finished his "Festology," and showed it for the first time to his brother poet, who expressed the warmest approbation of the work.

This composition consists of three parts. The first part is a poem of five quatrains, invoking the grace and sanctification of Christ for the poet and his undertaking:--

"Sanctify, O Christ! my words: O Lord of the seven heavens! Grant me the gift of wisdom, O Sovereign of the bright sun!

"O bright Sun, who dost illuminate The heavens with all Thy holiness! O King, who governest the angels! O Lord of all the people!

"O Lord of the people! O King, all righteous and good! May I receive the full benefit Of praising Thy royal hosts.

"Thy royal hosts I praise, Because Thou art my sovereign; I have disposed my mind To be constantly beseeching Thee.

"I beseech a favour from Thee, That I be purified from my sins, Through the peaceful bright-shining flock, The royal host whom I celebrate."

Then follows a metrical preface, consisting of eighty stanzas. These verses are in the same measure[188] as the invocation, Englished by modern Gaedhilic scholars as "chain-verse;" that is, an arrangement of metre by which the first words of every succeeding quatrain are identical with the last words of the preceding one.

After the invocation follows a preface, the second part of this remarkable poem. In this there is a glowing account of the tortures and sufferings of the early Christian martyrs; it tells "how the names of the persecutors are forgotten, while the names of their victims are remembered with honour, veneration, and affection; how Pilate's wife is forgotten, while the Blessed Virgin Mary is remembered and honoured from the uttermost bounds of the earth to its centre." The martyrology proper, or festology, comes next, and consists of 365 quatrains, or a stanza for each day in the year.

It commences with the feast of the Circumcision:--

"At the head of the congregated saints Let the King take the front place; Unto the noble dispensation did submit Christ--on the kalends of January."

St. Patrick is commemorated thus, on the 17th of March:--

"The blaze of a splendid sun, The apostle of stainless Erinn, Patrick, with his countless thousands, May he shelter our wretchedness."

On the 13th of April, Bishop Tussach, one of the favourite companions of the great saint, is also mentioned as--

"The kingly bishop Tussach, Who administered, on his arrival, The Body of Christ, the truly powerful King, And the Communion to Patrick."

It will be remembered it was from this saint that the great apostle received the holy viaticum. In the third division of his great work, Aengus explains its use, and directs the people how to read it.

It will be manifest from these poems that the religious principles of the Culdees and of the Irish ecclesiastics generally, were those of the Universal Church at this period. We find the rights of the Church respected and advocated; the monarchs submitting to the decision of the clergy; invocation of the saints; the practice of administering the holy viaticum; and the commemoration of the saints on the days devoted to their honour.

Usher observes, that the saints of this period might be grouped into a fourth order.[189] Bede says: "That many of the Scots [Irish] came daily into Britain, and with great devotion preached the word and administered baptism.... The English, great and small, were by their Scottish [Irish] masters instructed in the rules and observances of regular discipline."[190] Eric of Auxerre writes thus to Charles the Bald: "What shall I say of Ireland, which, despising the dangers of the deep, is migrating with her whole train of philosophers to our coast?" Rency, after describing the poetry and literature of ancient Erinn as perhaps the most cultivated of all Western Europe, adds, that Ireland "counted a host of saints and learned men, venerated in England[191] and Gaul; for no country had furnished more Christian missionaries." It is said that three thousand students, collected from all parts of Europe, attended the schools of Armagh; and, indeed, the regulations which were made for preserving scholastic discipline, are almost sufficient evidence on this subject.

The discussions of the Irish and English ecclesiastics on the time of keeping of Easter, with their subsequent decision, and all details concerning domestic regulations as to succession to office and church lands, are more properly matters for elucidation in a Church History, for which we reserve their consideration.

FOOTNOTES:

[169] _Blefed_.--The name _Crom Chonaill_ indicates a sickness which produced a yellow colour in the skin.

[170] _Sanctuary_.--This may appear a severe punishment, but the right of sanctuary was in these ages the great means of protection against lawless force, and its violation was regarded as one of the worst of sacrileges.

[171] _Oak_.--Dr. Petrie mentions that there were stones still at Tara which probably formed a portion of one of the original buildings. It was probably of the Pelasgian or Cyclopean kind.

[172] _Hour_.--Petrie's _Tara_, p. 31.

[173] _Tuathal_.--Very ancient authorities are found for this in the _Leabhar Gabhala_, or Book of Conquests.

[174] _Mill_.--"Cormac, the grandson of Con, brought a millwright over the great sea." It is clear from the Brehon laws that mills were common in Ireland at an early period. It is probable that Cormac brought the "miller and his men" from Scotland. Whittaker shows that a water-mill was erected by the Romans at every stationary city in Roman Britain. The origin of mills is attributed to Mithridates, King of Cappadocia, about seventy years B.C. The present miller claims to be a descendant of the original miller.

[175] _Identical_.--First, "because the _Lia Fail_ is spoken of by all ancient Irish writers in such a manner as to leave no doubt that it remained in its original situation at the time they wrote." Second, "because no Irish account of its removal to Scotland is found earlier than Keating, and he quotes Boetius, who obviously wished to sustain the claims of the Stuarts." The pillar-stone is composed of granular limestone, but no stone of this description is found in the vicinity. As may be supposed, there are all kinds of curious traditions about this stone. One of these asserts that it was the pillar on which Jacob reposed when he saw the vision of angels. Josephus states that the descendants of Seth invented astronomy, and that they _engraved their discoveries on a pillar of brick and a pillar of stone_. These pillars remained, in the historian's time, in the land of Siris.--_Ant. Jud_. l. 2, § 3.

[176] _At once_.--See Petrie's _Tara_, p. 213.

[177] _Roads_.--See Napoleon's _Julius Cæsar_, vol. ii. p. 22, for mention of the Celtic roads in Gaul.

[178] _Chariots_.--St. Patrick visited most parts of Ireland in a chariot, according to the Tripartite Life. _Carbad_ or chariots are mentioned in the oldest Celtic tales and romances, and it is distinctly stated in the life of St. Patrick preserved in the Book of Armagh, that the pagan Irish had chariots. Different kinds of roads are expressly mentioned, and also the duty of road-mending, and those upon whom this duty devolved. See Introduction to the Book of Rights, p. 56.

[179] _Probable_.--The legend of St. Brendan was widely diffused in the Middle Ages. In the _Bibliothéque Impériale_, at Paris, there are no less than eleven MSS. of the original Latin legend, the dates of which vary from the eleventh to the fourteenth century. In the old French and Romance dialects there are abundant copies in most public libraries in France; while versions in Irish, Dutch, German, Italian, Spanish, and Portuguese, abound in all parts of the Continent. Traces of ante-Columbian voyages to America are continually cropping up. But the appearance, in 1837, of the _Antiquitates Americanæ sive ita Scriptores Septentrionales rerum ante-Columbiarum_, in America, edited by Professor Rafu, at Copenhagen, has given final and conclusive evidence on this interesting subject. America owes its name to an accidental landing. Nor is it at all improbable that the Phoenicians, in their voyage across the stormy Bay of Biscay, or the wild Gulf of Guinea, may have been driven far out of their course to western lands. Even in 1833 a Japanese junk was wrecked upon the coast of Oregon. Humboldt believes that the Canary Isles were known, not only to the Phoenicians, but "perhaps even to the Etruscans." There is a map in the Library of St. Mark, at Venice, made in the year 1436, where an island is delineated and named Antillia. See Trans. R.I.A. vol. xiv. A distinguished modern poet of Ireland has made the voyage of St. Brendan the subject of one of the most beautiful of his poems.

[180] _Magh-Rath_.--Now Moira, in the county Down. The Chronicum Scotorum gives the date 636, and the Annals of Tighernach at 637, which Dr. O'Donovan considers to be the true date.

[181] _Gratis_.--Ven. Bede, cap. xxviii.

[182] _Rule_.--"The light which St. Columbanus disseminated, by his knowledge and doctrine, wherever he presented himself, caused a contemporary writer to compare him to the sun in his course from east to west; and he continued after his death to shine forth in numerous disciples whom he had trained in learning and piety."--_Benedictine Hist. Litt. de la France_.

[183] _World_.--See Herring's _Collectanea_ and the _Bibliotheca Patrum_, tom. xii.

[184] _Bobbio_.--My learned friend, the Rev. J.P. Gaffney, of Clontarf, has in his possession a printed copy of the celebrated _Bobbio Missal_. It is contained in a work entitled "MUSEUM ITALICUM, seu collectio Veterum Scriptorum ex Bibliothesis Italicis," eruta a D.J. Mabillon et D.M. Germain, presbyteris et monachis, Benedictinæ, Cong. S. Mauré. This work was published at Paris in 1687. The original Missal was discovered by Mabillon two hundred years ago, and is at present preserved in the Ambrosian Library at Milan. It dates from the seventh century, and is no doubt the identical Missal or Mass-book used by the saint. As my friend has allowed me to retain the treasure for a time, I intend to give full details on the subject in my Ecclesiastical History. For further information at present, I refer the reader to the Rev. J.P. Gaffney's _Religion of the Ancient Irish Church_ p. 43, and to Dr. Moran's learned _Essays_, p. 287. I especially request the superiors of religious orders to afford me any information in their possession concerning the history of their respective orders in Ireland, and also of their several houses. Details of re-erections of religious houses on old sites are particularly desired. All books or documents which may be forwarded to me shall be carefully returned.

[185] _Solivagus_.--Four Masters, p. 391.

[186] _Ireland_.--The elder Sedulius, whose hymns are even now used by the Church, lived in the fifth century. The hymn, _A solis ortis cardine_, and many others, are attributed to him.

[187] _Culdee_.--There was much dispute at one time as to the origin and true character of the Culdees. The question, however, has been quite set at rest by the researches of recent Irish scholars. Professor O'Curry traces them up to the time of St. Patrick. He thinks they were originally mendicant monks, and that they had no communities until the end of the eighth century, when St. Maelruain of Tallaght drew up a rule for them. This rule is still extant. Mr. Haverty (_Irish History_, p. 110) has well observed, they probably resembled the Tertiaries, or Third Orders, which belong to the Orders of St. Dominic and St. Francis at the present day. See also Dr. Reeves' _Life of St. Columba,_ for some clear and valuable remarks on this subject.

[188] _Measure_.--The subject of Irish poetical composition would demand a considerable space if thoroughly entertained. Zeuss has done admirable justice to the subject in his _Grammatica Celtica_, where he shows that the word rhyme [_rimum_] is of Irish origin. The Very Rev. U. Burke has also devoted some pages to this interesting investigation, in his _College Irish Grammar_. He observes that the phonetic framework in which the poetry of a people is usually fashioned, differs in each of the great national families, even as their language and genius differ. He also shows that the earliest Latin ecclesiastical poets were Irish, and formed their hymns upon the rules of Irish versification; thus quite controverting the theory that rhyme was introduced by the Saracens in the ninth century.

[189] _Order_.--This refers to the vision in which St. Patrick is said to have seen three orders of saints, who should succeed each other in Ireland.

[190] _Discipline_.--Bede, lib. iii. cap. 3. We have used Bohn's translation, as above all suspicion.

[191] _England_.--Camden says: "At that age the Anglo-Saxons repaired on all sides to Ireland as to a general mart of learning, whence we read, in our writers, of holy men, that they went to study in Ireland"--_Amandatus est ad disciplinam in Hiberniam_.