Part 15 (1/2)
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.