The Irish Race in the Past and the Present Part 14

Of the first monasteries and convents erected not a single vestige now remains, because of the perishable materials of which they were constructed; yet each of them contained hundreds, nay thousands, of monks or nuns.

But, even in our days, we are furnished with an ocular demonstration of what men could scarcely bring themselves to believe, or at least would term an exaggeration, did not standing proof remain. G.o.d inspired his children with the thought of erecting more substantial structures, of building walls of stone and roofing them in with tiles and metal; and the island was literally covered, not with Gothic castles or luxurious palaces and sumptuous edifices, but with large and commodious buildings and churches, wherein the religious life of the inmates might be carried on with greater comfort and seclusion from the world.

At the time of the Reformation all those asylums of perfection and asceticism were of course profaned, converted to vile or slavish uses, many altogether destroyed to the very foundations; a greater number were allowed to decay gradually and become heaps of ruins.

And what happened when the English Government, unable any longer to resist public opinion, was compelled to consent that a survey be made of the poor and comparatively few remains still in existence, in order to manifest a show of interest for the past history of the island; when commissioners were appointed to publish lists and diagrams of the former dwellings of the "saints," which the "zeal" of the "reformers" had battered down without mercy? To the astonishment of all, it was proved by the ruins still in existence that the greater portion of the island had been once occupied by monasteries and convents of every description. And Prof. O'Curry has stated his conviction, based on local traditions and geographical and topographical names, that a great number of these can be traced back to Patrick and his first companions.

It is clear enough, then, that, from the beginning, the Irish were not only "priest-ridden," but also very attached to "monkish superst.i.tions."

Yet we could not form a complete idea of that attachment were we to limit ourselves to an enumeration of the buildings actually erected, supposing such an enumeration possible at this time.

For we know, by many facts related in Irish hagiology, that a great number of those who devoted themselves to a life of penance and austerity, did not dwell even in the humble structures of the first monks, but, deeming themselves unworthy of the society of their brethren, or condemned by a severe but just "friend of their soul," as the confessor was then called, hid themselves in mountain-caves, in the recesses of woods or forests, or banished themselves to crags ever beaten by the waves of the sea.

Yes, there was a time when those dreadful solitudes of the Hebrides, which frighten the modern tourist in his summer explorations, teemed with Christian life, and every rock, cave, and sand-bar had its inhabitant, and that inhabitant an Irish monk.

They sometimes spent seven years on a desert islet doing penance for a single sin. They often pa.s.sed a lifetime on a rock in the midst of the ocean, alone with G.o.d, and enjoying no communion but that of their conscience.

Who knows how many thousands of men have led such a life, shocking, indeed, to the feelings of worldlings, but in reality devoted to the contemplation of what is above Nature--a life, consequently, exalted and holy?

Pa.s.sing from the solitudes to the numerous hives where the bees of primitive Christianity in Ireland were busy at work constructing their combs and secreting their honey, what do we see? People generally imagine that all monastic establishments have been alike; that those of mediaeval times were simply the reproduction of earlier ones. An abbot, the three vows, austerity, psalmody, study--such are the general features common to all; but those of Ireland had peculiarities which are worthy of examination. We shall find in them a stronger expression of the supernatural, perhaps; certainly a more heavenly cast, a greater forgetfulness of the world, its manners and habits, its pa.s.sions and aims.

Patrick had learned all he knew of this holy life in the establishment of Lerins, wherein the West reflected more truly than it ever did subsequently the Oriental light of the great founders of monasticism in Palestine and Egypt.

The first thing to be remarked is the want, to a great extent, of a strict system. The Danes, when Christianized, and the Anglo- Normans, introduced this afterwards; but the genius of the Irish race is altogether opposed to it, and the Scandinavian races in following ages could hardly ever bring them under the cold uniformity of an iron rule.

Did St. Patrick establish a rule in the monasteries which he founded? Did St. Columba two centuries later? Did any of the great masters of spiritual life who are known to have exercised an influence on the world of Irish convents? Not only has nothing of the kind been transmitted to us, but no mention of it is made in the lives of holy abbots which we possess.1 (1 The "Irish Penitentials," quoted at length in Rev. Dr. Moran's "Early Irish Church," are not monastic rules, although many canons have reference to monks.) St. Columba.n.u.s's rule is the only one which has come down to us; but the monasteries founded by him were all situated in Burgundy, Switzerland, Germany, and Italy--that is to say, out of Ireland, out of the island of saints. He was compelled to furnish his monasteries with a written rule, because they were surrounded by barbarous peoples, some of whom his establishments often received as monks, and to whom the holiness of Ireland was unfamiliar or utterly unknown.

But why should the people of G.o.d, living in his devoted island, redeemed as soon as born by the waters of baptism, be shackled by enactments which might serve as an obstacle to the action of the Holy Ghost on their free souls?

According to the common opinion, each founder of a monastery had his own rule, which he himself was the first to follow in all its rigor; if disciples came, they were to observe it, or go elsewhere; if, after having embraced it, they found themselves unable to keep it to the letter, the abbot was indulgent, and did not impose on them a burden which they could no longer bear, after having first proved their willingness to practise it.

Thus, it is reported that St. Mochta was the only one who practised his own rule exactly, his monks imitating him as well as they could. St. Fintan, who was inclined to be severe, received this warning in a vision: "Fight unto the end thyself; but beware of being a cause of scandal to others, by requiring all to fight as thou doest, for one clay is weaker than another."

Thus, every founder, every abbot even, left to the guidance of the Holy Spirit, practised austerities which in our days of self- indulgence seem absolutely incredible, and showed themselves severe to those under their authority. But this severity was tempered by such zeal for the good of souls, and consequently by such an unmistakable charity, that the penitent monk carried his burden not only with resignation, but with joy. This, in after- ages, became a characteristic feature of Irish monasticism.

The life of Columba is full of examples of this holy severity.

In St. Patrick's life we read that Colman died of thirst rather than quench it before the time appointed by his master.

How many facts of a similar nature might be mentioned! Enough to say that, after so many ages, in which, thanks to barbarous persecutions, all ecclesiastical and monastic traditions were lost to Ireland, through the sheer impossibility of following them up, the Irish still show a marked predilection for the holy austerity of penance, though the rest of the Christian world seems to have almost totally forgotten it.

But if the Irish convents lacked system, there was at the same time in them an exuberance of feeling, an enthusiastic impulse, which is to be found nowhere else to the same extent, and which we call their second peculiar feature after they received Christianity. This is beautifully expressed in a hymn of the office of St. Finian: "Behold the day of gladness; the clerks applaud and are in joy; the sun of justice, which had been hidden in the clouds, shines forth again."

As soon as this primitive enthusiasm seemed to slacken in the least, reformers appeared to enkindle it again. Such was Bridget, such was Gildas, such were the disciples of St. David of Menevia in Wales, such was any one whom the Spirit of G.o.d inspired with love for Ireland. Thus the scenes enacted in the time of Patrick were again and again repeated.

And when a monastery was built, it was not properly a monastery, but a city rather; for the whole country round joined in the goodly work. As some one has said, "it looked as if Ireland was going to cease to be a nation, and become a church."

With regard to the question of ground and the appropriation of landed property, what matters it who is the owner? If it be clan territory, there is the clan with nothing but welcome, applause, and a.s.sistance. If it be private, the owner is not consulted even; how could he think of opposing the work of G.o.d? Thus, we never read in Irish history - in the earlier stages at least - of those long charters granted in other lands by kings, dukes, and counts, and preserved with such care in the archives of the monastery. It seems that the Danes, after they became Christians, were the first to introduce the custom; after them, the Anglo- Normans, in the true spirit of their race, made a flourishing business of it. The Irish themselves never thought of such at first. There was no fear of any one ever claiming the ground on which G.o.d's house stood. The buildings were there: the ground needed to support them: what Irishman could think of driving away the holy inmates and pulling the walls about their ears?

The whole surrounding population is busy erecting them. Long rows of wattles and tessel-work are set in right order; over them a rough roof of boards; within small cells begin to appear, as the slight part.i.tions are erected between them. Symmetry or no symmetery, the position of the ground decides the question; for there is no need of the skill of a surveyor to establish the grade. Does not the rain run its own way, once it begins?

How far and how wide will those long rows reach? They seem the streets of a city; and in truth they are. The place is to receive two, three thousand monks, over and above the students committed to their care. And, in addition to the cells to dwell in, there are the halls wherein to teach; the museums and repositories of ma.n.u.scripts, of sacred objects; the rooms to write in, translate, compose; the sheds to hold provisions, to prepare and cook them, ready for the meal.

For the most important edifice--the temple of G.o.d--alone stones are cut, shaped, and fitted each to each with care and precision.

A holy simplicity surrounds the art; yet are there not wanting carven crosses and other divine emblems sculptured out. Within, the heavenly mysteries of religion will be performed. Should you ask, "Why so small?" the answer is ready. That large s.p.a.ce empty around holds room enough for the worshippers, whose numbers could be accommodated in no edifice. The minds of Irish architects had not yet expanded to the conception of a St.

Peter's. Inside is room enough for the ministers of religion; without, at the tinkling of the bell, in the round tower adjoining, the faithful will join in the services.

Nor was it only in the erection of those edifices that a cheerful impulse, which overlooked or overcame all difficulties, was displayed. The monastic life was not all the time a life of penance and gloomy austerity, but of active work also and overflowing feeling, of true poetry and enthusiastic exultation.

We read in the fragments we still possess how, on the arid rock of Iona, Columba remembered his former residence at Derry, with its woods of oaks and the pure waters of its loughs. In all the lives of Irish saints we read of the deep attachment they always preserved for their country, relatives, and friends; what they did and were ready to do for them. And though all this was at bottom but a natural feeling, the extent to which it was carried will make us better acquainted with the Irish character, and explain more clearly that extraordinary expansion of soul which, in the domains of the supernatural, surpa.s.sed every thing witnessed elsewhere.

"In a monastery two brothers had lived from childhood. The elder died, and while he was dying the other was laboring in the forest. When he came back, he saw the brethren opening a grave in the cemetery, and thus he learned that his brother was dead.

He hastened to the spot where the Abbot Fintan, with some of his monks, were chanting psalms around the corpse, and asked him the favor of dying with his brother, and entering with him into the heavenly kingdom. 'Thy brother is already in heaven,' replied Fintan, 'and you cannot enter together unless he rise again.'

Then he knelt in prayer, the angels who had received the holy soul restored it, and the dead man, rising in his bier, called his brother: 'Come,' said he, 'but come quickly; the angels await us.' At the same time he made room beside him, and both, lying down, slept together in death, and ascended together to the kingdom of G.o.d."

This anecdote may tend better than any thing else to show us how Nature and grace were united in the Irish soul, to warm it, purify it, exalt it above ordinary feelings and earthly pa.s.sions, and keep it constantly in a state of energy and vitality unknown to other peoples. For, in what page of the ecclesiastical history of other nations do we read of things such as these?

With regard to their country, also, grace came to the aid of Nature; the supernatural was, therefore, seldom absent from the natural in their minds, and something of this double union has, remained in them in every sense, and has, no doubt, contributed to render their nationality imperishable in spite of persecution.

How ardent and pure in the heart of Columba was the love of Ireland, from which he was a voluntary exile! Patrick, also, though not native born, yielded to none in that sacred feeling; one of the three things he sought of G.o.d on dying was, that Erin should not "remain forever under a foreign yoke:" Kieran offered the same prayer, and their reason for thus praying was that she was the "island of saints," destined to help out the salvation of many.

Religion has been invariably connected with that acute sentiment ever present in the minds of Irishmen for their country; and it is, doubtless, that holy and supernatural feeling which has preserved a country which enemies strove so strenuously to wrest from them.

But it was not love of country alone, of relatives and friends, which enkindled in their hearts a spirit of enthusiasm; their whole monastic life was one of high-spirited devotedness, and energy, and action, more than human.

We see them laboring in and around their monastic hive. How they pray and chant the divine office; how they study and expound the holy doctrine to their pupils; how they are ever travelling, walking in procession by hundreds and by thousands through the island, the interior spirit not allowing them to stand still.

There are so many pilgrimages to perform, so many shrines to venerate, so many works of brotherly love to undertake. Other monks in other countries, indeed, did the same, but seldom with such universal ardor. The whole island, as we said, is one church. On all sides you may meet bishops, and priests, and monks, bearing revered relics, or proceeding to found a new convent, plant another sacred edifice, or establish a house for the needy. The people on the way fall in and follow their footsteps, sharers of the burning enthusiasm. Many-how many!- were thus attracted to this mode of life, wherein there was scarce aught earthly, but all breathing holiness and heavenly grace!

Thus the island was from the beginning a holy island. But zeal for G.o.d in their own country alone not being enough for their ardor, those men of G.o.d were early moved by the impulse of going abroad to spread the faith. Volumes might be written of their apostleship among barbarous tribes; we have room only for a few words.

They first went to the islands north of them, to the Hebrides, the Faroe Isles, and even Iceland, which they colonized before the Norwegian pirates landed there. Then they evangelized Scotland and the north of England; and, starting from Lindisfarne, they completed the work of the conversion of the Anglo-Saxons, which was begun by St. Augustin and his monks in the south.

Finally, the whole continent of Western Europe offered itself to their zeal, and at once they were ready to enter fully and unreservedly into the current of new ideas and energies which at that time began to renew the face of that portion of the world overspread by barbarians from Germany. Under the Merovingian kings in France, and later on, under the Carlovingian dynasty, they became celebrated in the east of France, on the banks of the Rhine, even in the north through Germany, in the heart of Switzerland, and the north of Italy. This is not the place to attempt even a sketch of their missionary labors, now known to all the students of the history of those times. But we may here mention that at that time the Irish monarchs and rulers became acquainted with continental dynasties and affairs through the necessary intercourse held by the Irish bishops and monks with Rome, the centre of Catholicity. Thus we see that Malachi II corresponded with Charles the Bald, with a view of making a pilgrimage to Rome.

We learn from the yellow-book of Lecain that Conall, son of Coelmuine, brought from Rome the law of Sunday, such as was afterward practised in Ireland.

Over and above the Irish missionaries who kept up a constant correspondence from the Continent of Europe with their native land, it is known that many in those early ages went on pilgrimages to Rome; among others, St. Degan, St. Kilian, the apostle of Franconia; St. Sedulius the younger, who a.s.sisted at a Roman council in 721, and was sent by the Pope on a mission to Spain; St. Donatus, afterward Bishop of Fiesole, and his disciple, Andrew. St. Cathald went from Rome to Jerusalem, and on his return was made Bishop of Tarento. Donough, son of Brian Boru, went to Rome in 1063, carrying, it is said, the crown of his father, and there died.

It has been calculated that the ancient Irish monks held from the sixth to the ninth century thirteen monasteries in Scotland, seven in France, twelve in Armoric Gaul, seven in Lotharingia, eleven in Burgundy, nine in Belgium, ten in Alsatia, sixteen in Bavaria, fifteen in Rhaetia, Helvetia, and Suevia, besides several in Thuringia and on the left bank of the Rhine. Ireland was then not only included in, but at the head of, the European movement; and yet that forms a period in her annals which as yet has scarcely been studied.

The religious zeal which was then so manifest in the island itself burned likewise among many Continental nations, and lasted from the introduction of Christianity to the Danish invasion. What contributed chiefly to make that ardor lasting was, that every thing connected with religion made a part even of their exterior life. Grace had taken entire possession of the national soul. This world was looked upon as a shadow, beautiful only in reflecting something of the beauty of heaven.

Hence were the Irish "the saints." So were they t.i.tled by all, and they accepted the t.i.tle with a genuine and holy simplicity which betokened a truer modesty than the pretended denegation which we might expect. Thus they seemed above temptation. The virgins consecrated to G.o.d were as numerous at least as the monks. These had also their processions and pilgrimages; they went forth from houses over-full to found others, not knowing or calculating beforehand the spot where they might rest and "expect resurrection." Such was their language. Sometimes they applied at the doors of monasteries, and if there was no spot in the neighborhood suitable for the sisters, the monks abandoned to them their abode, their buildings and cultivated fields where the crops were growing, taking with them naught save the sacred vessels and the books they might need in the new establishment they went forth to found elsewhere.

Who could imagine, then, that even a thought could enter their minds beyond those of charity and kindness? Were they not dead utterly to worldly pa.s.sions, and living only to G.o.d? It would have been a sacrilege to have profaned the holy island, not only with an unlawful act but even with a worldly imagination. Had not many holy men and women seen angels constantly coming down from heaven, and the souls of the just at their departure going straight from Ireland to heaven? Both in perpetual communication!

Had the eyes of all been as pure as those of the best among them, the truth would have been unveiled to all alike, and the "isle of saints" would have shown itself to them as what it really was-a bright country where redemption was a great fact; where the souls of the great majority were truly and actually redeemed in the full sense of the word; where people might enjoy a foretaste of heaven-the very s.p.a.ce above their heads being to them at all times a road connecting the heavenly mansions with this sublunary world.

True is it that there were ever in the island a number of great sinners who desecrated the holy spot they dwelt on by their deeds of blood. The Saviour predicted that there should be "tares among the wheat" everywhere until the day of judgment.

It was among the chieftains princ.i.p.ally, almost entirely, that sin prevailed. The clan-system, unfortunately, favored deadly feuds, which often drenched all parts of the island in blood.

Family quarrels, being in themselves unnatural, led to the most atrocious crimes. The old Greek drama furnishes frightful examples of it, and similar pa.s.sions sometimes filled the b.r.e.a.s.t.s of those leaders of Irish clans. Few of them died in their beds. When carried away by pa.s.sion, they respected nothing which men generally respect.