Part 7

"That is another lie," said our Saviour. "Do you not remember the day that I gave alms to the musician who was half drunk, there was wonder on you, and you said to yourself that many's the poor man in great want, whom I refused, and yet that I gave alms to a drunken man because I liked music. The day after that I refused the old friar, and you said that that was not right; and the same evening you remember what happened about the blind man. I will explain to you now why I acted like that. That musician did more good than twenty friars of his sort since ever they were born. He saved a girl's soul from the pains of hell. She wanted a piece of money, and was going to commit a deadly sin to get it, but the musician prevented her and gave her the piece of money, though he himself was in want of a drink at the same time. As for the friar, he was not in want at all; although he had the name of friar he was a limb of the devil, and that was why I paid him no heed. As for the blind man, his God was in his pocket, for the old word is true, 'where your store is your heart will be with it.'"

A short time after that Peter said, "Master, you have a knowledge of the most lonesome thoughts in the heart of man, and from this moment out I submit to you in everything."

* * * * *

About a week after that they were travelling through hills and mountains, and they lost their way. With the fall of the night there came lightning, thunder, and heavy rain. The night was so dark they could not see a sheep's path. Peter fell against a rock and hurt his foot so badly that he was not able to walk a step.

Our Saviour saw a little light under the foot of a hill, and he said to Peter, "remain where you are, and I will go for help to carry you."

"There is no help to be found in this wild place," said Peter, "and don't leave me here in danger by myself."

"Be it so," said our Saviour, and with that he gave a whistle, and there came four men; and who was captain of them but the person who robbed the blind man a while before that! He recognized our Saviour and Peter, and told his men to carry Peter carefully to the dwelling-place they had among the hills. "These two put gold and silver in my way a short time ago," said he.

They carried Peter into a chamber under the ground. There was a fine fire in it, and they put the wounded man near it, and gave him a drink. He fell asleep, and our Saviour made the sign of the cross with his finger above the wound, and when he awoke he was able to walk as well as ever. There was wonder on him when he awoke, and he asked "what happened to him." Our Saviour told him each thing and how it occurred.

"I thought," said Peter, "that I was dead, and that I was up at the gate of heaven, but I could not get in, for the door was shut, and there was no doorkeeper to be found."

"It was a vision you had," said our Saviour, "but it is true. Heaven is shut and is not to be opened until I die for the sin of the human race who put anger on My Father. It is not a common but a shameful death I shall get, but I shall rise again gloriously and open the heaven that was shut, and you shall be doorkeeper."

"Ora! Master," said Peter, "it cannot be that you would get a shameful death. Would you not allow me to die for you? I am ready and willing."

"You think that," said our Saviour.

* * * * *

The time came when our Saviour was to get death. The evening before that He Himself and His twelve disciples were at supper, when He said, "There is a man of you going to betray Me." There was great trouble on them, and each one of them said, "Am I he?" But He said, "He who dips with his hand in the dish with Me, he is the man who shall betray Me."

Peter said then, "If the whole world were against you," said he, "I will not be against you." But our Saviour said to him, "Before the cock crows to-night you will reneague (deny) Me three times."

"I would die before I would reneague you," said Peter; "indeed I shall not reneague you."

When death-judgment was passed upon our Saviour, His enemies were beating Him and spitting on Him. Peter was outside in the court, when there came a servant-girl to him and said to him, "You were with Jesus." "I don't know," says Peter, "what you are saying."

Then when he was going out the gate another girl said, "There's a man who was with Jesus," but he took his oath that he had no knowledge at all of Him. Then some of the people who were listening said, "There is no doubt at all but you were with Him; we know it by your talk." He took the great oaths, then, that he was not with Him. And on the spot the cock crew, and then he remembered the words our Saviour said, and he wept the tears of repentance, and he found forgiveness from Him whom he denied. He has the keys of heaven now, and if we shed the tears of repentance for our faults, as he shed them, we shall find forgiveness as he found it, and he will welcome us with a hundred thousand welcomes when we go to the door of heaven.

LEGENDS OF ST. DEGLAN.

PREFACE

I wrote down the following legend of St. Deglan, word for word, in Irish, from the telling of my friend, Padraig O'Dalaigh, who comes himself from the Decies.

THE STORY

When Deglan was leaving Rome he held his bell in his hand, but as he was going into the ship he left the bell upon a rock that was by the harbour, and forgot to bring it with him. The ship put out to sea, with the bell left on the rock behind it.

When Deglan was coming near Ireland he remembered the bell, and knew that he had left it on the rock behind him in Rome. Old people say that long ago there used not to be much good in "a cleric without a bell."[50] Deglan knew that he would want the bell when he would land in Ireland, and he prayed God to send it to him.

[50] "A cleric without a bell," and "the forgetting his bell by the cleric," are common proverbs in Irish.

At the end of a little time what should be seen swimming behind the ship but the rock and the bell on it, just as Deglan had left it at Rome. And when the vessel came to land, then the stone came into the harbour at Ardmore, and the stone comes up on the shore, and it is there yet. The stone is set high up on the top of two smaller stones, and room between the two for a man to pass out under them. If you were to see the hole you would feel certain that even a cat could not pass out through it, and yet a big man can pass through.

Every Deglan's Day, the 24th of July, and the Sunday nearest to it, thousands of people come from all over the Decies, from twenty miles away, to the "pattern," and anyone who has anything the matter with him, either disease or pain or sickness, goes in under that stone, and believes firmly in his mind that he will be healed. Hundreds do that yet, up to the present day.

About fifteen years ago the "pattern" was growing small and dying out, but a feis, the second feis in Ireland [in modern times] was held on Deglan's Sunday, and thousands and thousands of people came to it, and there had not been such a "pattern" for fifty years. I myself have often seen people passing under the stones.

Every second person in the "seana-phoball," and in the parish of Ardmore also, is called Deglan down to the present day. Scarcely a month passes that a child is not christened Deglan. The explanation that the people give of the name of the parish called "Seana-phoball," or Old Parish, is that Deglan had made a parish of it and that there were Christians there before there was a parish, or before there were Christians in any other place in Ireland, and "old phoball" is the same as "old paróiste" or parish.

[The above story is the folk version of part of the following, which is here translated for the first time from an Irish MS. in my own possession. St. Deglan's church is spoken of in the MS. as still standing, and his miraculous stone as being still preserved there when the account was written. This throws back the account many hundreds of years. I collated my MS. carefully with one written in 1758 [23 M 50], preserved in R.I.A. It has never been printed, but I believe my friend, Father Power, will soon publish the entire life of St. Deglan.]

ST. DEGLAN.

OF HOW TRAMORE GOT ITS NAME.

And the people of the island concealed the ship so that Deglan could not embark on it, for they disliked it greatly that Deglan should inhabit it, for fear they themselves might be banished out of it.

His disciples then said to Deglan, "Father, thou often requirest to come to this place. We pray thee to avoid it, and mayest thou receive from God that the sea should ebb away from the land so that people may go into it with dry feet, for Christ has said that whatever shall be asked of My Father in My name He shall give it you, for it is not easy for thou to inhabit this place or to protect it."

And Deglan said, "This place which was promised me by God and where my burial was promised, how shall I be able to avoid it? But concerning this thing which ye desire me to do, namely, to inhabit it, I like not to pray against the will of God concerning the taking away from the sea its own natural movement; howsoever, at your entreaty I shall direct my petition to God, and whatsoever pleases God, let it be done."

Deglan's disciples arose, and they said, "take thy staff as Moses did with the rod, and smite the sea with it, and God shall make manifest His own will to thee in that wise," and his disciples besought him to do that, for they were faithful people. His staff was [accordingly] given into Deglan's hand, and he smote the water with it in the name of the Trinity, and he made the sign of the cross of crucifixion with it on the water, and quickly the sea began to move out of his own place--so quickly that it was scarcely the swift monsters[51] of the sea could keep pace with it by swimming, and it left many of them on the shore high and dry, who were not able to depart with the sea on account of the rapidity with which it moved. And Deglan followed the sea with his crozier in his hand, and his disciples followed him, and there was a cry and a great sounding from the sea and from the monsters departing. And when Deglan reached the place where Tarmuin-na-mara is now, a young child of Deglan's disciples by the name of Mainchin spake, he being terrified at the noises of the sea and at the roaring of the unknown monsters with their mouths open, following the water. "Father," said he, "thou hast displaced the sea enough, for I am afraid of yonder awful monsters." At the word of the child the sea stopped. And Deglan did not like that, and he struck a light blow on his nose, and three drops of blood dropped from him to the ground under Deglan's feet in three places. And Deglan blessed the nose, and the blood ceased suddenly. And Deglan said, "it is not I who have removed the sea but the power of God, and it would have removed it further had it not been for the words thou spakest." And in the place where those drops of blood fell, three little wells of sweet shining water burst forth from them under the feet of Deglan. And those wells are still there. And they are seldom [without?] that colour of blood upon them as a remembrance of those miracles. And there is a mile in length and in breadth around them, and the name of it is "the tramore," or "great shore," and good and profitable is the land of Tramore, and there was [built] Deglan's monastery. And the crozier that Deglan had in his hand, when performing that miracle, its name was "Feardhacht Deglan." We shall say something more about its miracles in another place.

[51] Biastaide luathe na mara.

OF HOW ARDMORE GOT ITS NAME, AND OF ST. DEGLAN'S STONE.

Deglan proceeded to say mass in a church that lay before him in his way, and a small black stone was sent from heaven through the window of the church to him, and it remained on the altar in his presence. Great joy seized Deglan at beholding it, and he gave praise and glory to God for it. Now his mind was firmly set against ill ways and the unreason of the heathen after the possession of the stone, and he gave that stone to Lunan, son of the King of the Romans, who was in his company, to keep and to carry for him. And the name of that stone was Bobhur in Ireland,[52] namely Deglan's "Duibhin" (or little black thing) and it was from its colour it received that name, for by its colour it was black, and it revealed [things] by the grace of God, and Deglan performed many miracles [by it], and it remains to this day in Deglan's church....

* * * * *

... and on one of these occasions (a visit to Rome) he went to a holy bishop of the Britons named David, to the church which is called Cillmhin [Killveen], which is beside the shore of the sea which divides Britain from Ireland. And the bishop received him with honour, and he was for forty days in his society, with love and joy, and he used to say mass each day there, and they knit themselves together with bonds of brotherhood and partnership, and [they bound] the people of the place after them. And on his completing forty days there, they parted with salutation, and he said farewell to David and gave him a kiss in token of peace. And he himself and his disciples went to the shore of the sea to go into the ship to go to Ireland. And that stone I spake of, which was sent to Deglan from heaven, a monk was carrying it at the time; for Deglan was unwilling ever to part with it, and it used always to be in his company. And when they came from the shore into the ship the monk had forgotten it, [and left it] on a rock which was on the shore. And until they had gone about half way over the sea they never remembered it. And when they did remember it Deglan was melancholy, and so was every one else, after the gift, which had come down from heaven to Deglan, being forgotten in a place from which they never thought to get it back. Deglan looked above his head to heaven, and clearly prayed to God in his mind. And then he said to his disciples, "lay aside your melancholy, for God who made a gift of that stone from heaven at the first can now send it to us in an unusual ship." Wonderful and splendid it was that the rock without understanding or reason submitted to the Creator contrary to nature, for it swam directly after the ship, with the stone on it, and it was not long until Deglan and his disciples saw the rock after them, and the stone upon it. And when Deglan's people beheld that miracle, they were filled with the love of God and with honour for their master, Deglan. And Deglan spake prophetically: "Let the stone go on in front of you, and follow ye it, for whatsoever harbour it shall arrive at, it is near it that my city shall be, and my house and bishoprick,[53] and it is from that place I shall go to God's heaven, and it is there that my resurrection shall be." And the stone went out past the ship, and ceased the great pace at which it had proceeded up to then, and remained a little in advance of the ship, so that it could be seen from on board the ship, yet in such wise that the ship might not overtake it. And the rock steered for Ireland so that it took harbour in the south, in the Decies, at an island that was at that time called Ard-Innis Caerach, or High Island of the Sheep, and the ship took the same harbour, as Deglan had told them.

[52] This passage about Bobhur is not in the R.I.A. copy only the part about the Duibhin.

[53] Mo chathair si agus mo thigheas easbogoidheacht in my MS. "Mo theaghdhais easbogoideachta" 23 M 50. 1758.

Deglan, that holy man, went on shore, and he gave praise and glory and thanks to God because that he had reached the place of his resurrection on that island, where the sheep of the king of the Déise used to be kept usually and herded. And there was a pleasant high hill on it. And one of his disciples said to Deglan on going to the top of that hill "how shall this Ard beag (Little Height) support thy people."

"Beloved son," said Deglan, "say not so. This is no Little Height, but an Ard Mór (Great Height)," and the name has clung to it ever since, namely Ardmore of Deglan.

ST. PAUL'S VISION; OR, THE LAST END OF THE MAN WHO LEADS A BAD LIFE.

PREFACE.

I took the following very curious account from an Irish MS. a couple of hundred years old, which had been thrown away on a loft in a farm house in the County Meath before I secured it. There are other copies of this story in the Royal Irish Academy, and a fragment in the library of University College, Dublin, but mine is the best copy I have met. There is no other version, so far as I know, of St. Paul's Vision that is at all like this. The Vision was at one time well known in Europe. It was at first, according to Tischendorf, probably composed in Greek, and there is a version of it in Syrian and another in Latin. The story is also found in old High German, in Danish, French and Slavonic. The best and longest Latin version is to be found in the Bibliotheque Nationale at Paris, but there is not a word in it, nor in the Greek, nor in the Syrian, of the driving of the soul out of the body, or of the angel Michael's guiding St. Paul to the bedside of the dying man. As it is unlikely that some Irish Gael composed all this out of his own head, I can only surmise that it is a translation of a Latin or Greek original now lost, and that the story now survives through its translation into Irish alone.

We know that the Irish have saved for us several pieces of an apocryphal or mystic character, whose originals are now lost, such as the extraordinary piece called the "Ever-new Tongue," and the "Vision of Tundal."

This story contains a close resemblance to the "Debate between the Body and the Soul," which is usually known as the "Visio Philaberti," ascribed to Walter Mapes, or Map, or else to Walter Grosseteste, bishop of Lincoln, and of which a kind of middle Irish version exists in the "Leabhar Breac" and was published by Atkinson in his "Passions and Homilies." Another imperfect version was published by Dottin in the "Revue Celtique," 1903. My MS. from which I have taken this Vision of St. Paul's contains an excellent copy of it also. Almost all the Irish copies ascribe it to Grosseteste.

The longest Latin version of this Vision contains 51 chapters or sections, and deals with St. Paul's account of Paradise and his other wanderings, as well as with the infernal regions.

There is a "Passion of St. Paul" in the Leabhar Breac, or Speckled Book, but there is not a word about this Vision in it. I found an account of St. Paul in another Irish MS., probably taken from some lost source. "A small, miserable-looking person was the apostle Paul. Broad shoulders he had; a white face with a sedate demeanour. His head small. Pleasant bright eyes he had. Long brows, a projecting (?) nose and a long beard with a little grey hair."

The horrid description of the soul leaving the body with such reluctance has a curious Pagan parallel in an exactly reverse sense in Lucan's Pharsalia, Book vi., 721, in the dreadful account of the sorceress conjuring back a soul into the dead body, and its reluctance to enter it. "Adspicit adstantem projecti corporis umbram Exanimes artus, invisaque claustra timentem, Carceris antiqui: pavet ire in pectus apertum, Visceraque, et ruptas letali vulnere fibras. Ah miser extremum qui mortis munus iniquae, Eripitur non posse mori, etc."

The mediæval Irish translator of the Pharsalia revelled in this sorceress episode.

For the original of the following piece, see "Religious Songs of Connacht," vol. II.

THE STORY

The Apostle Paul, upon a certain time, chanced to be in a city of the name of Smyrna, in the land of Syria. And this is how Paul was, namely, making intercession with God, the all-powerful, to reveal to him something of the pains of hell, so that all the more for receiving that revelation, he might perform the will of God, and give instruction to the congregations. And, as he was beseeching God in this wise, there cometh unto him a youth, and he asketh Paul to go with him, to confirm in his faith a man who was at the point of death. Paul departed along with the youth to the place where was the sick man, and him they found before them struggling with the Death. Now this is the manner wherein the soul parteth from the body--as saith St. Bernard, one of the arch-doctors of the Trinity. He saith that the Death cometh in a cold, unrecognisable, insufferable shape, stabbing the body with spits and arrows. And first it cometh into the outer members, namely the centre of the soles of the feet, and of the palms of the hands, in the veins, and in every other member of the body, until it hunt the noble soul before it out of every member of the body, even as the fisherman routeth the fish under the hollows of the banks (?) to the weedy-place (?) in which the net is set to catch them. Even so doth the Death, routing before it the soul into the heart--the first member of a person to be alive, and the last member to die.