Insula Sanctorum et Doctorum Part 4

Martin was a native of Sabaria, in Pannonia, where he was born about A.D.

316. But though strange, it is not incredible, and goes far to explain the great veneration in which St. Martin of Tours has always been held in Ireland. The authors of the _Third_ and _Fifth Lives of St. Patrick_, as printed by Colgan, tells us that the young Patrick spent four years under the guidance of St. Martin, who gave him, according to Probus, the tonsure and religious habit in his monastery of Marmoutier. It is not easy to fix the exact period. According to the common opinion, Martin died in A.D.

397, so that Patrick must have made his escape to Gaul in A.D. 393.

Others, however, fix the date of St. Martin's death in A.D. 400 or 402, so that we shall not be far wrong if we suppose these years which Patrick spent under the guidance of St. Martin to have been the closing years of the fourth century.

They were certainly fruitful years for the young Apostle. In some respects the career of the soldier Saint was not unlike that of Patrick himself hitherto. His parents were gentiles, but Martin, in his youth, fled to the Church to become a catechumen and prepare himself for a life of holiness in the desert. Being, however, the son of a veteran--his father was a tribune in the imperial armies--they forced him at the age of fifteen to join the cavalry, and serve some twenty campaigns under Constantius and Julian the Apostate, before he recovered his freedom. He could, therefore, understand the dangers and difficulties that beset the path of his young relative, who was carried off a captive at the same age at which he himself had been forced to become a soldier. No one, too, was better qualified to guide the steps of Patrick up the steep ascent of virtue, and prepare him for his future apostolate than the aged soldier Saint.

The life of Martin and his monks at Marmoutier was the marvel of all the West. We have the picture drawn by one who witnessed it--by the eloquent, n.o.bly-born, high-souled Sulpicius Severus, whose life of St. Martin is one of the most charming biographies ever penned.

He was indeed, the greatest example of saintly mortification hitherto seen in the West. When the people of Tours clamoured for Martin to become their Bishop, several prelates objected to his elevation, because his person was contemptible, his looks lowly, his clothes filthy, and his hair unkempt.

The young soldier, it seems, had long before put off the mien and garb of a warrior, and put on that true n.o.bility of soul, which so rarely accompanies gaudy apparel and lofty deportment. But in A.D. 371 they made him bishop all the same in spite of his mean appearance; yet Martin in no way changed his manner of life in consequence. He built himself a little cell close by his church, and there he spent his days, when he was not preaching to the people or traversing his diocese on foot.

But too many crowded round his cell in the great city, and then he betook himself to Marmoutier. It was at that time a lonely valley, less than two miles from Tours, on the right or north bank of the Loire, shut in on one side by a line of steep cliffs, and enclosed on the other by a sweep of the river, which at either extremity of the valley rushed close under the rocks and thus completely isolated the valley on both sides. Here Martin built himself a wooden cell, and was soon surrounded by a crowd of monks anxious to place themselves under his guidance. They lived for the most part in the damp caverns between the cliffs that overhung the stream. At one period he had eighty monks under his control in this desert valley.

They had no property of their own, says S. Severus, but lived in common, neither buying nor selling anything. The younger members spent most of their time in writing and sacred study; the older gave themselves up to prayer. They seldom left their cells except to go to the Church, or to take their solitary meal in the evening, it would seem--_post horam jejunii_--and they never tasted wine except in sickness. They were clad in hair cloth--anything else they regarded as a criminal indulgence. Yet many of them were amongst the n.o.blest in the land, and several of them afterwards became bishops of various cities.

Such was the society at Marmoutier of which our St. Patrick became a member. There is no doubt, that as one of the juniors, he gave himself up to prayer, penance, and sacred study in order to prepare himself for that high mission of which G.o.d as yet had only given him a dim vision. Many writers say that Martin must have been dead before Patrick's arrival in Gaul, and that our saint did not come to Tours until several years later, probably about the year A.D. 409 or 410. It matters little for our argument whether Martin was himself alive or not--his spirit reigned in Marmoutier, his rule and his disciples were there:--

"Dead was the lion; but his lair was warm; In it I laid me and a conquering glow Rushed up into my heart. Discourse I heard Of Martin still--his valour in the Lord, His rugged warrior zeal, his pa.s.sionate love For Hilary, his vigils and his fasts, And all his pitiless warfare on the Powers Of Darkness."[63]

When Patrick had learned the discipline and divine wisdom of Marmoutier he seems to have spent some years with his friends in Britain,[64] and then in order to perfect himself in sacred studies, he put himself under the guidance of the great St. Germa.n.u.s of Auxerre, who at that time enlightened all the Gauls.

Germa.n.u.s was of n.o.ble birth, and completed his studies in Rome, where he adopted the profession of the law and practised for some time in the Courts with great applause. He was eagerly sought after by the first society in the capital, and having married a rich and n.o.ble lady he settled at Auxerre, where he was made governor of the province. He was pa.s.sionately devoted to the chase, and used to hang the spoils of his hunting expeditions on a stately pear tree that grew in the centre of the city, where they were eagerly scanned by an admiring crowd. The Bishop, St. Amator, not relishing this vain display, had the tree cut down in the absence of Germa.n.u.s, who, hearing of this outrage on the chief magistrate of the city, sought out the prelate, breathing vengeance. But the Bishop seems to have disarmed his resentment, and shortly after, sensible of his own approaching end, and finding Germa.n.u.s in the church, he ordered the doors to be closed, and the people crowding round the magistrate took off his fine clothes, while Amator tonsured him on the spot, cutting clean away all his flowing hair. The event proved that it was done by a divine inspiration.

After the death of Amator, Germa.n.u.s became Bishop of Auxerre, and led a life of extraordinary virtue and austerity, as we know from his biography written by an almost contemporary author, Constantius.

From the moment he was tonsured, his wife became to him as a sister; he sold his property which was considerable, and gave the proceeds to the poor and to the Church. His food was the coa.r.s.est and scantiest; he never ate wheaten bread, nor used any wine, or oil, or even vinegar, or vegetables. Barley bread and water, or a little milk, was his only refection. Twice a year, at Christmas and Easter, he took a little wine with water. He tasted ashes before his food; and threshed and ground with his own hands the barley of which his bread was made. A tunic and hood over a hair shirt were his only clothing in winter and summer; his bed was made of planks strewn with ashes, which soon became as hard as the board itself. He slept in his clothes, seldom removing anything but his belt and sandals, and his only covering at night was a piece of coa.r.s.e cloth. He had no pillow for his head, and spent a great part of the night in tears and prayers for the sins of his life. Such was the episcopal life of the brilliant Germa.n.u.s, the statesman and orator, the delight of Roman society, the keen huntsman in the field, the accomplished magistrate in the court; and such was the second teacher of St. Patrick. The _Irish Lives_ call him the 'tutor' of our apostle, and all our ancient authorities are agreed that Patrick spent several years under the guidance of this holy and learned man. Some think he spent thirty years under Germa.n.u.s; this, however, is an impossibility, for Germa.n.u.s became bishop in A.D. 418, and went to Britain with St. Lupus of Troyes to extirpate the Pelagian heresy in A.D. 429--three years before the date of St. Patrick's own mission. Others say he spent fourteen years with Germa.n.u.s, and this is more like the truth. One thing is certain, that our apostle owes to Germa.n.u.s most of his sacred learning, which was very considerable as we shall see; and he learned not only "Queenly Science, and the forest huge of Doctrine," but what is more, he learned the wisdom that rules, the prudence that moderates, the patience that spares, and above all and beyond all the life hidden with Christ in G.o.d.

Germa.n.u.s had built a monastery beyond the river in view of his episcopal city, but completely cut off from its noise and bustle. Every day he was wont to cross the stream in his little skiff to visit and instruct his beloved monks, of whom St. Patrick was one for many years. Thus slowly and surely, under the guidance of the holiest and most learned men in the West, did G.o.d prepare His servant Patrick for the work before him.

The Scholiast on _St. Fiacc's Life of St. Patrick_, which was written in the early part of the sixth century, tells us that Patrick accompanied Germa.n.u.s on his journey to Britain in A.D. 429. If so, and the statement is highly probable, Patrick must have learned much during that memorable journey, and witnessed the famous 'Alleluia Victory' over the Saxons and Picts. These barbarians were just then making one of their usual incursions on the helpless Christians of Wales, when Germa.n.u.s hearing of the approaching tumult, and learning the cause, led out on Easter Sunday his newly baptized catechumens, and having posted the mighty mult.i.tude amongst the steep hills that overlooked the valley through which the enemy had to pa.s.s, he calmly waited their approach. When they entered the valley, suddenly the mighty shout of the 'Alleluia' re-echoed through the mountains, and the affrighted barbarians thinking themselves surrounded by an immense army, fled in confusion without striking a blow. Germa.n.u.s seems to have returned to France in A.D. 430 or 431.

It is said by most of our ancient authorities that it was Germa.n.u.s who sent St. Patrick to Celestine to receive episcopacy and authority for the Irish mission.[65] Celestine at first refused, as he had already in A.D.

431 sent Palladius with authority to preach to the Scots, who believed in Christ--"Ad Scotos in Christum credentes." But when news was brought to Rome by his disciples, Augustine and Benedict, of the failure of that mission and the death of Palladius, Germa.n.u.s sent Patrick again to Rome accompanied by a priest called Segetius, who gave testimony of his merits and desires. Perhaps it was in the interval between these two journeys that St. Patrick went to the Island of Lerins, near Cannes, on the coast of the department, now called the Alpes Maritimes.

Very many of our ancient authorities mention this visit to Lerins, or some other of the rocky islets that abound in that part of the Mediterranean, and several of which were then inhabited by holy men. It is said expressly in the Hymn of St. Fiacc, the oldest of St. Patrick's lives, that he studied the canons with Germa.n.u.s, that the angel sent him across the Alps, and that he stayed in the islands of the Tyrrhene Sea. It is not easy to fix the date of this visit nor its duration; it is, however, in itself extremely probable, independently of the high authority of Fiacc's Metrical Life as well as of the Third Life, and Probus' Fifth Life. The Third Life represents our saint as spending several years in an island called Tamerencis, or, as Probus puts it, with the barefooted hermits in a certain island of the sea. This island in all probability was Lerins, and the barefooted hermits were the monks of St. Honoratus, who was thus the third teacher of St. Patrick.

When Honoratus, flying fame and friends, came to Lerins in A.D. 410, it was covered with dense shrubberies, through whose tangled ma.s.ses innumerable serpents glided and scared away the fishermen, who chanced to land on the barren and inhospitable rock. But Honoratus was not to be daunted. With a few faithful companions he set to work, and soon cleared a s.p.a.ce for their cells, and for such patches of agriculture, as would supply their scanty needs. The monks were patient and laborious; the soil was naturally not ungrateful. The serpents were banished, the brakes were all cut down, and fruit trees planted in their stead. There was a bright sky above, and glittering seas around; snow-capped mountains arose in the blue distance; orange groves wafted their delicious fragrance over the waters so that Lerins became an Eden, where the sights of nature were as fair, and the hearts of the men as pure, as they were in Paradise. There, too, St. Honoratus, afterwards raised in A.D. 429 to the See of Arles, founded a famous school which was long celebrated in the south of Europe, and produced some of the most distinguished scholars of the fifth century.

Such were their piety and learning that all the cities round about strove emulously to have monks from Lerins for their bishops.

This was the last school in which St. Patrick made his final preparation before presenting himself to St. Celestine, and receiving his commission to preach the Gospel in Ireland. Not rashly surely, nor without due preparation in the greatest and holiest schools of the Continent, did Patrick undertake the work of G.o.d. Letters, borne by angels containing the voice of the Irish, had long been calling him; the wailings of the children from the wood of Focluth, by the sh.o.r.e of the western sea, whence he had escaped to France, were ringing in his ears night and day imploring Patrick to come and walk once more amongst them. He had prepared himself most carefully for his great mission; he was duly commissioned by St.

Celestine, as both the _Tripart.i.te_ and the Scholiast on Fiacc's hymn expressly inform us; he received the blessing of the beloved teachers under whose guidance he had lived so long; and thus full of courage and trust in G.o.d, he set out for the difficult and dangerous task of converting the Irish nation to the faith of Christ.

II.--ST. PATRICK'S LITERARY LABOUR IN IRELAND.

St. Patrick not only converted the Irish, but purified their laws, gave new inspiration to their Bards, and laid the foundations of that system of education which for the next three centuries made Ireland the light and glory of all western Europe. We propose briefly to sketch his labours in these respects.

When Patrick arrived in Ireland in A.D. 432, after a fruitless attempt to convert his old master Milcho, he went straight to Tara, where King Laeghaire was then holding his court, and as might be expected, he at once came into collision with the Druids. They had already, according to the _Tripart.i.te_, foretold his advent, for they were mighty magicians, and the two chief Druids of Erin, Lochru and Luchat the Bald, were then at Tara, as it was the time of the great Feast, and Tara was "the head of the idolatry and druidism of Erin."[66] Patrick lit his paschal fire at Slane on Holy Sat.u.r.day, and when the two Druids beheld from the green slopes of Tara the strange fire, they at once told the king that the flame must be extinguished before morning, or it could never be extinguished in Erin.

The angry monarch ordered his horses to be yoked, and set out to meet the bold stranger, who had dared to kindle the forbidden flame in sight of the royal palace. The Druid Lochru fiercely and enviously a.s.sailed Patrick in presence of the king at Slane, but at Patrick's prayer the impious man was first raised high in the air, and falling down his brains were dashed out on the ground before the king. Now although the monarch and his attendants feared much, and in their fear dared not touch the Apostle, yet we find that next day when Patrick suddenly appeared at Tara, the second Druid, Luchat the Bald, tried to poison him, but that attempt failing, he challenged the Saint to contend with him in miracles before all the people. Patrick readily accepted the challenge, and of course defeated the Druid, who was consumed to ashes in an attempt to save himself from the flames, while the youthful Benignus escaped the fiery ordeal unhurt.

These miraculous stories at least express one undoubted truth, that the conflict between Christianity and druidism was a conflict to the death.

One or the other must be utterly routed; there could be no league between light and darkness, between Christ and Belial. The victory gained over druidism at Tara was conclusive; all the nation felt and recognised the might of the man who had conquered the royal Druids; for it was their proud boast that they held dominion over the elements and could make them work their will. But now there appeared a mightier man than they, who utterly vanquished them, and bound in strong bonds the Princes of Darkness, the real authors of their wondrous deeds. Elsewhere indeed they strove to renew the conflict, as when Patrick crossed the Shannon, the Druids of Cruachan, Moel and Caplait, brought a thick darkness over all the plain of Magh Aei. But, again, the power of Patrick's G.o.d vanquished them--the darkness was miraculously dissipated by Patrick, and they themselves were converted to the faith of Christ.

Yet when Patrick had proved the might of the G.o.d whom he adored, although he burnt the idolatrous books at Tara, and overturned the idols of Magh Slecht in Leitrim, and gave no toleration to heathen rites, still, in other respects he dealt tenderly with the failings and even with the superst.i.tions of the people. Their sacred places were, in many cases, consecrated and utilized for Christian worship; the Druids themselves, when truly converted, were not deemed unworthy of a place in the Christian ministry; the wells and streams where pagan rites had been often celebrated, were blessed by the Apostle, and the ancient festivals of the Druids were now made to do honour to the Christian saints. Thus it came to pa.s.s that the mid-summer festival of paganism became henceforward a festival in honour of John the Baptist, and November Eve of the Druids was made the Vigil of All Saints.

III.--ST. PATRICK REFORMS THE BREHON LAWS.

One of St. Patrick's greatest works was his reform and ratification of the ancient Brehon Laws as embodied in the great compilation known as the _Senchus Mor_, or Great Antiquity. His labours in this respect claim special attention, for the Brehon Code prevailed in the greater part of Ireland down to the year A.D. 1600, and even still its influence is felt in the feelings and habits of the people. The laws of a nation necessarily exercise a great and permanent influence in forming the mind and character of the people; nor can the provisions of the Brehon Code be safely ignored by those whose duty it is even now to legislate for Ireland.

As explained before, the Brehon Code, which St. Patrick found in Ireland, owed its existence mainly to three sources, first to decisions of the ancient judges (of whom the most distinguished was Sen, son of Aighe), given in accordance with the principles of natural justice, and handed down by tradition; secondly, to the enactments of the Triennial Parliaments, known as the Great Feis of Tara; thirdly, to the customary laws, which grew up in the course of ages and regulated the social relations of the people, according to the principles of a patriarchal society, of which the hereditary chief was the head. This great Code naturally contained many provisions that regulated the druidical rights, privileges, and worship, all of which had to be expunged. The Irish, too, were a pa.s.sionate and warlike race, who rarely forgave injuries or insults, until they were atoned for according to a strict law of retaliation, which was by no means in accordance with the mild and forgiving spirit of the Gospel. In so far as the Brehon Code was founded on this principle, it was necessary for St. Patrick to abolish or amend its provisions. Moreover, the new Church claimed its own rights and privileges, for which it was important to secure formal legal sanction, and to have embodied in the great Code of the Nation. This was of itself a difficult and important task.

The _Senchus Mor_ explains the motives that prompted the revision of the Brehon Code with great clearness. Dubhthach Mac Ua Lugair, the Chief Poet and Brehon of Erin, was one of the first to believe in Patrick's Gospel at Tara; and it happened to be his duty to p.r.o.nounce judgment on the man who slew Odhran, Patrick's Charioteer. Thereupon Patrick and Dubhthach convoked the men of Erin to a conference at Tara, as it would seem, and Dubhthach explained all that Patrick had achieved since his arrival in Erin, and how he had overcome Laeghaire and his Druids, by the great signs and wonders which he had wrought. "Then all the men of Erin bowed down in obedience to the will of G.o.d and St. Patrick. It was then that all the professors of the sciences in Erin were a.s.sembled, and each of them exhibited his art before Patrick in the presence of every chief in Erin.

It was then too that Dubhthach was ordered to exhibit the judgments, and all the poetry of Erin, and every law which prevailed amongst the men of Erin, through the law of nature, and the law of the seers, and in the judgments of the island of Erin, and in the poets," who were at first the judges.

"Now the judgments of true nature which the Holy Ghost[67] had spoken through the mouths of the Brehons and just poets of the men of Erin from the first occupation of this island down to the reception of the faith, were all exhibited by Dubhthach to Patrick. Whatever did not clash with the Word of G.o.d, in the written Law, and in the New Testament, and with the consciences of the believers, was confirmed in the laws of the Brehons by Patrick, and by the ecclesiastics and chieftains of Erin, for the law of nature had been quite right except the faith and its obligations, and the harmony of the Church and the people. _And this is the Senchus._"

This great conference took place in the year A.D. 438. Of course the work thus briefly summarised was not done in a day. A regular Commission was appointed consisting of nine learned men representing the various cla.s.ses and interests of the entire nation.

This Commission of Nine--from whom the _Senchus_ was called the _Nofis_, or Knowledge of Nine--consisted of three Kings, three Bishops, and three men of Science. The Kings were Laeghaire, Corc, and Daire; the Bishops were Patrick, Benignus, and Cairnech; the men of Science, or antiquaries as they are called by the Four Masters, were Dubhthach himself, Chief Poet and Brehon of all Erin, Rossa, a Doctor of the Berla Feini, or legal dialect, which was very abstruse, and Fergus, a Poet, who represented the most learned and influential cla.s.s in the country. Evidently Patrick had studied under Germa.n.u.s to some purpose; no one can help admiring the skill which he displayed in organizing and selecting this great Commission.

It has been said that some members of this Commission, especially Corc and Cairnech, could not have been present from A.D. 438 to 441, that the former was dead, and the latter not yet born, seeing that he died, according to Colgan, in A.D. 534--nearly a hundred years later. This is not the place to enter into details; the answer, however, is very simple.

King Corc was, it is true, grandfather of Aenghus Mac Nadfraich, who when a youth was baptized by Patrick at Cashel, in A.D. 445. But the latter had not then commenced his reign, and his grandfather may have been alive in A.D. 441, and for several years later, for we know, both from the _Book of Rights_, and the poems of Dubhthach, that he was a contemporary of St.

Patrick.

As to the alleged death of Cairnech in A.D. 530, that Cairnech, whose festival day is set down on the 28th of May, was quite different from St.

Cairnech of Tuilen (now Tulane in Meath), whose festival is the 16th of May, and who is said to have been one of the British saints, probably from Cornwall, that accompanied St. Patrick to Ireland. He it was who was chosen to act on the Commission which produced the _Senchus Mor_.

Benignus was a mere boy of some sixteen years of age when Patrick stayed for a night at the mouth of the Nanny River near Duleek, and being weary from his journey the Saint fell asleep on the green sward. Then the boy gathered sweet-smelling flowers and tenderly laid them in the Saint's bosom as he slept. "Stop doing that lest thou awake Patrick," said the others; and thereupon Patrick awoke, and blessed the boy, and foretold that he was to be the heir of his kingdom. So the boy was baptized and ever afterwards followed the Saint, who appointed him his Coadjutor Bishop in the See of Armagh, so early as A.D. 450. Benignus being young and carefully trained by St. Patrick, and also learned in the Irish tongue, in all probability acted as Secretary to the Commission, and drafted with his own hands the laws that were sanctioned by the Seniors. According to O'Donovan he was also the original author of the famous Chronicle called the _Psalter of Cashel_, which gives a full account of the laws, rights and prerogatives of the Monarchs of Ireland, and especially of the Kings of Cashel. He seems also to have been the original author of the _Book of Rights_, although in its present form it gives manifest proof of considerable changes, and much later emendations.

Daire, the only remaining member of whom it is necessary to make any remark, seems to have been the same who granted Armagh to St. Patrick as a site for his Cathedral, and whose daughter was one of the first, if not the very first of the Irish maidens, who took the veil from the hands of St. Patrick, and with her companions, some the daughters of kings, spent her life of utter purity in working vestments for the priests, and altar-cloths for the service of the Cathedral. Yet romance was mingled with her name, for she:--

"The best and fairest, King Daire's daughter, Erenait by name, Had loved Benignus in her Pagan years.

He knew it not; full sweet to her his voice, Chanting in choir. One day through grief of love The maiden lay as dead; Benignus shook Dews from the font above her, and she woke, With heart emanc.i.p.ate that out-soared the lark, Lost in the blue heavens. She loved the Spouse of Souls."[68]

Such was the Commission of Nine selected by St. Patrick to purify the ancient pagan Code. We have still in existence the fruit of their labours substantially unchanged, although as we might expect, a vast ma.s.s of accretions, in the shape of commentaries and glosses, has gathered round the original text. The Nine were, however, the real authors of the _Senchus Mor_, which still furnishes the most abundant and authentic materials for the study of our national history. It is a very large work, and the archaic text was so obscure that even O'Donovan and O'Curry were sometimes unable to explain its meaning. It is certainly the greatest monument in existence of the learning and civilization of the ancient Gaedhlic race in Erin.

St. Patrick not only reformed the State Organization, he also established a Church Organization in Ireland. He knew well that it was not enough to preach, and baptize, and build churches; it was necessary, if his work was to endure, to train a native ministry, and organize the native Church in harmony with the inst.i.tutions and character of the Celtic tribes in Ireland. It was a very difficult task; for the tribes were still very simple and primitive in their habits, and were moreover devotedly attached to the tribal inst.i.tutions, which had come down to them from a remote antiquity.

In accomplishing this task, which he did with perfect success, Patrick displayed singular firmness and prudence. Whenever there was question of principle, that is, of the truths of the Gospel and the teaching of the Church, he was, as might be expected, unyielding as the rock. But, on the other hand, he was no root-and-branch reformer; he dealt most tenderly with the usages and with the prejudices of the people. He utilized whatever was good in their existing habits and inst.i.tutions, reformed what was imperfect, and lopped off what was evil. With druidism, for instance, he could make no terms. There could be no alliance between Christ and Belial; it must be utterly rooted out of the land. Not so with the Brehons, and the Brehon Code. He made no attempt to introduce the Roman Civil Law into Ireland; it would have been utterly unsuited to the tribal system. But he reformed the Brehon Code, and retained "all the judgments of a true nature, which the Holy Ghost had spoken through the mouths of the Brehons, and the just Poets of the men of Erin," thus winning over to his side that influential Order, who might otherwise have been arrayed against the propagation of the Gospel.

In like manner he dealt with the Bards. In a spirit of consummate prudence, he sought to secure the aid of that powerful corporation for his infant Church, and succeeded in establishing a friendly alliance with the Arch-Poet of Erin. Dubthach Mac Ua Lugair held the twofold office of Chief Poet and Chief Brehon of Ireland, and St. Patrick utilized his influence and his services in both capacities. He was the working head of the Commission for the reformation of the Brehon Laws; but St. Patrick seems also to have secured his influence as Chief Poet in procuring eligible candidates for the sacred ministry from the schools of the Bards--the most lettered cla.s.s in the community. It was thus the young poet, Fiacc of Sletty, was ordained by Patrick on the advice and at the suggestion of Dubthach. St. Patrick indeed had every reason to be grateful to the Arch-Poet; he was the first to believe in the Saint's teaching at Tara, and rose up to do him honour even against the king's command; he aided in reforming the laws; he gave his most promising young pupils for the service of the altar, including several of his own sons, who otherwise would doubtless have followed the profession of their father.

This friendly alliance between St. Patrick and the Bardic Order is personified in the story of Ossian's relations with the Saint. According to the legend the venerable old man had long survived the fall of his house, and the destruction of the Fenian chivalry on the fatal field of Gabhra, yet lived on to find himself friendless and helpless under a new and strange order of things in Christian Erin. But Patrick in the true spirit of the Gospel took the homeless old man under his own protection, and, treating him with the greatest generosity and forbearance, sought to console him for the vanished glories of the heroic past, and fill his mind with brighter visions of a more glorious and immortal future beyond the grave:--

"Patrick, this other boon I crave,[69]

That I to thee in heaven may sing Full loud the glories of the brave, And Fionn, my sire and king."

"Oisin, in heaven the praises swell To G.o.d alone from soul and saint;"

"Then Patrick, I their deeds will tell In little whisper faint."