An Illustrated History of Ireland from AD 400 to 1800 Part 15

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 a.s.signed 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 cla.s.sed in the same category, and were ent.i.tled 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 Mor_ 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 De 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 chastis.e.m.e.nt 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 pa.s.sing notice. His early youth was pa.s.sed 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 sh.o.r.es, 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 De 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 ash.o.r.e 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 a.s.sistance 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 n.o.bility 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 b.l.o.o.d.y 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 G.o.d, 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 sh.o.r.es. He succeeded his brother in the royal dignity; and when St. Ad.a.m.nan 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. Ad.a.m.nan, whose fame as the biographer of St. Columba has added even more to the l.u.s.tre 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. Ad.a.m.nan paid more than one visit to his friend the Northumbrian monarch (_regem Alfridem amic.u.m_). 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. Ad.a.m.nan 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 Ad.a.m.nan, 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 _melee_ 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. Columba.n.u.s was born about the year 539. The care of his education was confided to the venerable Senile, who was eminent for his sanct.i.ty 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 coa.r.s.est 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 Columba.n.u.s found that his distant remonstrances had no effect on the misguided monarch, for whose eternal welfare he felt the deep interest of true sanct.i.ty, he determined to try a personal interview. For a brief s.p.a.ce 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 pa.s.sed 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 G.o.d, 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 Columba.n.u.s, 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: "G.o.d 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 sh.o.r.e, where it lay all night. The captain attributed the misfortune to his travelling companions, and refused to carry them any farther. Columba.n.u.s, 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 pa.s.sed 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 G.o.ds were enshrined. Here he invoked the Holy Name, and by its power the idols were miraculously overthrown, and a mult.i.tude of the people were converted, including in their number some of the princ.i.p.al 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.

Columba.n.u.s 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 doc.u.ment 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. Columba.n.u.s 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 G.o.d, 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 Columba.n.u.s 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. Columba.n.u.s 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 sanct.i.ty 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 a.s.sa.s.sinated 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 sanct.i.ty 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 a.s.sisted 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 sh.o.r.es; 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 Ceile De, 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."