The Angel, appearing to him, then said
is expressed the several states of change Ireland shall undergo, in succeed-
:
" By that variety
March 17.
is expressed the several states of change Ireland shall undergo, in succeed-
:
" By that variety
March 17.
O'Hanlon - Lives of the Irish Saints - v3
D.
456.
In Wilkins' Con- cilia Magnae Britannise," tomus i.
, p.
2, this
Synod is said simply to have been held, A. D. 456. The Decrees are published from
a Canterbury Manuscript, classed, as, MS. C. C. C. Cant. 279, 20.
*' These are printed, in Wilkins' " Conci- lia," vol. i. , p. 6. They have been taken,
"
ex Opusculis S. Patricii," per Jac. War-
Reference is likewise made to
D'Achery's Spicilegium," torn, ix. , and Lanigan.
asum, p. 39
"
Great Britain and Ireland," vol. i. , part i. , pp. 62, 17810 180.
" bishops of Armagh," p. 20. Also, James
tion. See Harris' Ware, vol. i. ,
Arch-
"
Historical Memoirs of the
Stuart, in his
City of Armagh," chap, i. , p. 82.
Sancti Patricii, Iber-
" The Four Masters do not seem in agree-
ment with themselves, when they affix the
foundation of Armagh to 457, and when as-
signing the date of St. Usailles' er AuxUius'
death, to A. D. 454, See Dr. O'Donovan's
"
AnnalsoftheFourMasters,"vol. i,, pp.
)^2 LIVES OF THE IRISH SAINTS. [March 17.
and, in sucli a manner, as to show, that their number was duly proportioned to that of the inferior clergy, in nearly every important district of Ireland. Two of those decrees require, that no strange cleric be allowed to baptize, to build a church, to consecrate, or to officiate in an unconsecrated cliurch, unless he shall have obtained faculties, required from his own or from the proper bishop. *^ The allusion, made to pagans,"? proves the great antiquity of this canon. It is ruled, likewise, that a bishop, who may go into the diocese of another, shall not attempt to ordain anyone, unless he obtain
permission for so doing, from the ordinary.
^'^
Such regulations, not only dis-
prove the non-diocesan theory of some writers, but establish, also, the de-
fined local limits of our early bishops' respective jurisdictions. Regulations
like these could not have been made for Ireland, were there only a few bishops, throughout its whole extent. Among those rules, it had been specially decreed, that no priest must presume to offer Sacrifice in a church —even although he happened to be the founder—until his own particular bishop should have consecrated it. '9 Nor are there any grounds, for pre- suming, these canons had been interpolations, after St. Patrick's time.
It is probable, active duties, devolving on all the newly-appointed bishops, in various parts of Ireland, would not readily permit of their absence. But, after the death of Secundinus, it is likely, St. Patrick regarded
Auxilius and Isserninus, as being the most experienced prelates, and the best versed in canon law, because they had studied, in the first continen- tial schools of sacred science. They probably aided the great Irish Apostle, in a representative capacity, to draw up some brief and excellent decrees, sug- gestedbyspecialwantsoftheIrishChurch. Thosedecreesalsoevinceagood acquaintance, with more ancient ecclesiastical canons. They seem, however, more to resemble pastoral instructions to the Irish clergy, than the decrees of a regularly convened Synod. 3° Politic motives may account, too, for omitting the formal convocation of a national Synod. At the time, pro- bably, a pagan king ruled over all Ireland ; and, it was possible, his suspi- cions and indignation might be aroused, if a council of bishops assembled, in any part of his dominions, and without his permission. Besides, there
Patrick, containing 28 verses, will be found, in vol. ii. , folio Manuscript Paper, in the Bethara Collection of the Royal Irish Academy. It contains 534 numbered pages, besides a few pages, at the beginning, not numbered. It was compiled, A. D. 1796, by Michael Oge O'Longan.
331 to 334.
3'- However, among the Brehons and
leai'ned Druids, the Irish Apostle was re- ceived as a wise man and as a scholar, and many of them adopted the doctrines he pro- nmlgated. See Richard Rolt Brash's "Ogam Inscribed Monumeuts of the Gaedhil in the British Islands, with a Dis- sertation on the Ogam Character," &c. Illustrated with iiity Photo-lithographic Plates. Edited by George M, Atkinson, chap. i. Antiquity of Letters in Ireland, p. 5. London, iJ^79, 4to.
^^ it is most probable, the ancient Brehon
code underwent revision, when Christianity introduced a new mode of procedure, and a
kindlier feeling among the Irish, while, the Seanchus Mor was sometimes called the
Cain Phadraig, meaning Patrick's Law or Tribute as containing special ecclesiastical ordnances. See J. Roderick O Flanagan's "Lives of the Lord Chancellors and Keepers of the Great Seal of Ireland, from the earliest Times to the reign of Queen Victoria," vol. i. Introduciion, p. 3. London, 1870, 8vo.
^*
nueva's " Sancti Patricii, Ibernorum Apos- toll, Synodi, Canones, Opuscula et Scriptorum quae supersunt Fragmenta," p. 4.
'7 There is added, "Nam qui a gentibus sperat permissionem, alienus sit. " See ibid. . , can. xxiii. , xxiv.
See Father Joachim Laurence Ville-
-^ See ibid. , can. xxx. , p. 5.
"
'9 The xxiii. canon runs thus : Presbyterorum Ecclesiani sedificaverit, non ofTerat antequam adducat suum Pontificem ut earn consecret quia sic decet. " See ibid. . p. 4. See also the admirable notes, 37 and
38, of the very learned editor just quoted,
at pp. 86 to 90.
3° See the Rev. Dr. Lanigan's
"
Eccle-
siastical History of Ireland," vol. i. , chap. vii. , sect, iii. , iv. , with notes 22 to 29, pp.
Si quis
March 17. ] LIVES OF THE IRISH SAINTS.
were other pagan chiefs, ^Yho, as local dynasts, would probably have inter- fered, to prevent that action, necessary to be taken, by prelates thus assembled. 3' St. Patrick was essentially a man of great prudence, and
eminently practical, in his course of proceedings ; and, it is likely, he wished to regulate unostentatiously, whatever served the infant Church, under pre- vailing circumstances. 32 Among the host of illustrious authors,33 belonging to the Benedictine Maurists, D'Achery and Martene have rendered peculiar services to Catholic Ireland, for having estabhshed the authenticity of those councils and decrees, attributed to Saints Patrick, Auxilius, and Iserninus.
Those acts especially affirm the supremacy of Rome, and identify our Irish Church doctrines, with those of the Universal Church.
Saul Church and surroundings, County of Down.
After many years, when the Dynast of Clochar, Eochaidh,34 or Echu,3S
as an unbeliever, reached the end of his life, St. Patrick lived in Saul. s'^
When his friends remained by him, and wished to learn his last instructions,
Eochaidh "Letmenotbe untilPatrickcomes. " Afterthe said, buried,
Dynast finished these words, his spirit departed. When his death was mira- culously manifested to St. Patrick, he decided on going among the Hui-Niall,
and to Clochar-mac-Daimhin, where he found the corpse of Eochaidh, who had been inanimate for twenty-four hours. Then, Patrick entered that
^^ He is so called, in the Tripartite Life. See ante.
35 Thus is he called, by Jocelyn. —
3* The accompanying aspect of Saul
in — of view from an illustration differing point
33 Here may be mentioned, Montfaucon, Mabillon, and Ruinart, as also Calmet. The reformed Congregation of St. Vannes was organized, in 1600. In turn, this was absorbed the of St.
by Congregation Maur, founded A. D. 1627, on the Loire, near Vin- cennes. To this, all the Benedictine Houses of France, including St. Germain des Pres, became affiliated. See an inte- resting work, Charles M'Carthy's "Lives of the Principal Benedictine Writers of the Congregation of St. Maur. " London, 1869.
already given
has been drawn on the
wood, by William F. Wakeman, and from
a photograph, taken on the spot, by the
Rev. Bernard M'Cann, C. C. of Saul, who kindly forwarded it to the author. It was engraved by Mrs. Millard.
37 See Colgan's "Trias Thaumaturga,"
^
3
^54 LIVES OF THE IRISH SAINTS [March 17.
house, where the body lay, and he sent out those persons, who were in attendance. Bending his knees to the Lord, and shedding tears, he prayed.
Then he
in a dear
"
O in the name of King Echaidh,
said,
voice,
Rise,
Almighty God. " Immediately, at the voice of God's servant, the Dynast
arose. When he had composed himself, he spoke. Then, the grief and
lamentations of the people were changed into joy. Forthwith, Patrick in-
structedtheking,intheruleoffaith,andafterwardsbaptizedhim. Healso
commanded him, before the people, that he should describe the pains of the
impious, and the joy of the saints, and that he should speak to them, so as they
might believe unhesitatingly, all that had been said, about the pains of hell,
and the joys of the blessed. The king spoke truly, regarding these things,
andashehadbeencommanded. Afterwards,Patrickofferedhimachoice,
to remain fifteen years, in the chief kingship of his territory, if he should live
piously and truthfully, or to go to heaven immediately, if he so preferred it.
The king said
:
" Though the sovereignty of the entire globe were given to
me, and though I might live for many years, I should only count it all as
nothing, in comparison with the good shown to me. Hence it is, I pray
more and more, that I may be freed from the miseries of this present life, and be sent to receive the eternal joys, exhibited to me. " To him Patrick
soul to the Lord, and to St. Patrick. Soon, afterwards, his spirit departed for Heaven. 37
The Blessed Patriarch, by repeated prayers, begged to know in what state Ireland was, in the sight of Divine Majesty. God complied with the desires of his heart. Once, being in prayer, St. Patrick saw all this islandinflames,risingupwardseventoHeaven. AnAngeltoldhim,that such was the state of Ireland, in the sight of God, for that present time. Within a little while, mountains of fire appeared, ascending to the very clouds. Ashortwhile,afterwards,hesawbrightsometorchesshining; then, he beheld small lights, and lastly, he beheld afar off coals raked in ashes,
ing times. " Wherefore, bathing his face in tears, Patrick often repeated those words of the Royal Prophet: "Will God reject for ever? or will he never chose to be more favourable again ? Or will he cut off his mercy for ever, from generation to generation ? Or will God forget to show mercy ? Or will he in his wrath restrain his mercies? "3^ The Angel said, "Look towards the north, and there shalt thou see that change, caused by the right hand of the Highest, for the darkness is to be dispersed by a coming light. " The saint lifted up his eyes, and he saw a little light arising in Ulidia, which striving for a long space Avith the darkness, finally chased it away. After- wards, it illuminated all the country, never ceasing to increase, until it brought Ireland to its former bright and flourishing state. According to the saint's interpretation, the fire designated that present devotion, and zeal for Religion and Charity, wherewith the inhabitants were inflamed, in his days. The flaming mountains were emblematic of those saints, who were conspi- cuous for miracles, for virtuous lives, and for learning. The diminution of light, indicated a decrease of sanctity ; while the mist, overclouding all the land, betokened that infidelity should prevail, but only for a time, in the country. The various changes and intervals Avere intended to represent dis- tinctepochs. TheIrishthought,thattheeraofdarknesswasintendedtofore-
"
Sexta Vita S. Patricii, cap. Ixxx. , p. 83, viii. , p. 150. Also Miss Cusack's Life of
tind Septima Vita S. Patricii, lib. iii,, cap. St. Patrick," p. 454.
then " Go in said,
and
gave thanks to God, in the presence of his people, while he commended his
peace,
journey
to the Lord. "
Eochaidh, thereupon,
but yet burning.
The Angel, appearing to him, then said
is expressed the several states of change Ireland shall undergo, in succeed-
:
" By that variety
March 17. ] LiV&S OF THE IRISH SAINTS. 755
token the rule in Ireland of those Norwegian and Pagan Kings, Gurmund and Turgesius. 39 For, during their time,'^° the saints of God were in caves
and hiding-places, to escape from the fury of their persecutors. During this period, too, various rites happened to prevail. These differed from the earlier ecclesiastical practices and canons. Novelties were introduced, like- wise, in administering sacramental rites. That light, which issued from the north, was supposed to indicate the happy advent of St. Malachy,-*! who, first ruling over the Church of Down, and afterwards presiding as Primate of Armagh, brought Ireland, at last, to a wholesome state of Christian disci- pline. On the contrary, the first English invaders of our country considered, that light was intended to symbolize their arrival ; and, in their opinion, also, that improved state of ecclesiastical aflairs, they had introduced, by planting and propagating Religion, and by causing to be observed, with a better rule, sacramental institutes and Church laws. Honest Jocelyn, who thus relates such particulars, says, he would not undertake to solve this disputed question, for either party ; but, he rather thought its discussion and defini- tion should be left to Divine decrees. ^'
Frequently did the Apostolic man travel about through Ultonia, while teaching its people the truths of Divine faith. While thus engaged, at one
time, St. Patrick, with his holy family, ascended a little elevation, not far distant from that valley, where afterwards the monastery of Bangor was built. From this hill-top, they saw all the valley replenished with a celestial brightness, and filled with Angelic choirs. This admirable vision moved the whole company, to entreat our saint to build a church, in that sacred spot.
Patrick would not do but so,
" After the of lapse
he
sixty years, and when these are completely expired, there shall be born a son
of named light,
' a fair He pledge. '
prophesying,
foretold,
which word is
shall be dear both to God and man, and he shall build a church, in that
place. Therein shall be gathered innumerable troops of the children of light, who shall dedicate themselves to the service of Christ. " Not one iota of all this passed unaccomplished ; for, within the time foretold, was born
Comgallus, who built the monastery of Bangor. Therein he brought to Christ, by means of the Gospel, many thousands of perfect monks ; inso- much, that this holy place became the fruitful mother of saints. As a vine, fructifyinginsweetnessofodour,didit extendbranchestothesea,andits plants reached beyond the sea. It filled Ireland, Scotland, and many other islands, with perfect monks, and with numerous monasteries, while foreign countries were benefited by its missionaries. One of these sons of that monastery, named Luan,'>4 founded a hundred monasteries ; another, named Columban, a most holy man, and full of Divine grace, erected many monas-
39 Giraldus Cambrensis mentions
as
" of Histoiy
a. d. to 813
Island. See
"
879.
ber. From a of Manuscript copy
Jocelyn,
Dist. iii. ,
^° In the ninth century.
cap.
Comgall,'^3
interpreted
3^ Psalms Ixxvi. 8, 9, 10.
these, having disturbed the tranquillity of Ireland, but not as holding permanent rule over the
this Northman freebooter are related, in his
Topographia Hibernise," xlvi.
Ussher — also, the name of St. introduces,
Celestine meant for St. Celsus— his prede« cessor in the See of Armagh. See " De Primordiis Britannicarum Ecclesiarum," cap. xvii. , p. 916. St. Celsus and St. Celestine have a festival, at the 6th of April, in the Roman and Irish Martyrologies.
*" See Sexta Vita S. Patricii, cap. clxxv. , pp. 103, 104, and nn. 164, 165, p. 116.
^ His festival occurs, on the lOth of May,
While most of our Irish historians admit only of an Irish succession of monarchs, on the throne of Ireland, with partial conquests by the Danes and Norwegians ; Dr. Jeofifrey Keat- ing asserts, that Turgesius, the Dane, usurped the sovereignty of Ireland, from A. D. 866 to 879, when he was slain, by Maolseachlain, the succeeding monarch.
The warlike exploits and tyrannical reign of
Ireland," part ii. ,
^' His feast occurs at the 3rd of Novem-
756 LIVJSS OF TBE IRISH SAINTS. [March t;.
teries, and he was the father of numberless holy monks. He built the famous Monastery of Luxovium,'»5 in France, and of Bobbio,''^ beyond the Alps, where
his days ended, most gloriously and happily. Jocelyn declares, it would be quite superfluous to dilate more, on the splendour of this church, at Bangor, since it has received a sufficient description, in the Acts of St. Comgall, first
abbot of the place, and in those<7 of St. Malachy,-! ^ Archbishop, and Legate of the Apostolic See, in Ireland. '•9
. Envying the progress of the Christian Religion, and our saint's glory, some wicked man suborned a woman, that used to beat and to dress flax, and who lived by that path the saint was to pass. She was engaged to hide a quantity of flax in a hollow tree, not far off, and when the saint passed that way, they wished her to cry out against him and his holy company, and to accuse them of having stolen the flax. That woman did as she had been directed, by those wicked men, who rushed out of their hiding-places, when the woman began to cry. Flocking about the saint, and his companions, they were accused as guilty thieves, and worthy of torments and of death. Near that place, where such a tumult was excited, a person had been buried. Him the saint revived, and this man gave testimony, clearing the saint, and his companions from that slander, by showing where the flax had been secreted. The contrivers of mischief, owing to this miraculous event, were reclaimed from idolatry, to the acknowledgment of a true God, so that they found mercy in his sight, while the holy servants of their Divine Master miraculously escaped, Irom the plots of their enemies. 5° Oftentimes did the glorious saint see our Saviour, with the heavens open, and our Lord Jesus, standing in the midst of multitudes of Angels. This sometimes happened, when he said Mass, and at other times, as when he devoutly sung St. John's Revelations. Besides,theAngelVictor,sooftenmentionedinhisActs,was wont to appear thrice every week, to refresh his mind, with Divine colloquies and discourses. When souls had departed from this life, our Blessed Patrick saw full often some go to endure the pains of hell, while others were sent to enjoy the delights of heaven. One example of a very remarkable kind, and which the saint himself, for the sake of edification, was wont to relate, may
here be mentioned. A great nobleman, who lived in much prosperity, and who died with no less fame, was accounted, by those that knew his life and end,tohavelivedmosthappily,andtohavebeenpleasingtoGod; whereas, a poor, despised lazar, who passed all his life in great misery, who wanted even the honour of burial, after his death, and whose body had become a prey to fowlsoftheair,wasesteemedamostwickedman. But,theBlessedBishop knew the blindness of human judgment, and told several persons, that he saw the rich man's soul buried in hell, while the poor man's soul had been carried uptoheaven. Thisthesaintsaw,inavisionconcerningthesetwomen,and he was wont to recite something similar, regarding many other persons. ^^ While St. Patrick, and a holy man, called Winnoc,52 sat together, and were engaged in conversation, about religious matters, one day, a cloak descended
*< The feast of St. Luan, or Moluan,
occurs, on the 4th of August. *5 Or Luxeu.
*' Allusion is made to St. Bernard's " Vita S. Malachide. "
s° See Tertia Vita S. Patricii, cap. Ixviii. , pp. 26, 27. Also, Sexta Vita S. Patricii, cap. cxlvi. , p. 97.
** An
seated on the River Treba, in Northern Italy.
si See Sexta Vita S.
episcopal town,
Patricii, cap. clxxx. ,
puic Innech, who is venerated, at the 29th * His festival is held, at the 3rd of No* of August. He is said, likewise, to have
vember, as already stated.
^' See Sexta Vila S. Patricii, cap. xcviii. , p. 88.
been connected with the churcii of Teagh.
neatha, or Tynan, in the county of Armagh. 53 See Tertia Vita S. Patricii, cap. Ixxi. ,
clxxxi. , pp. 104, 105.
s^ Said to have been Bishop of Rath-Eas-
March 17. ] LIVES OF THE IRISH SAINTS.
757
"
that cloak, sent thee, because thou hast left all things for God's sake. " In
from Heaven.
our Irish
the
holy
man
Thereupon,
Apostle
out,
Winnoc,
cried
" This cloak is rather sent from God to
take
who
said,
hath made thyself poor, while possessing many things, and who remaineth
reply,
thee,
unclothed, while thou hast covered many persons. " While this contest of humility prevailed, the cloak ascended before their sight, towards the clouds ;
but, soon, two cloaks were seen descending, and these respectively alighted on the holy men's shoulders. 53 While St. Patrick was resting one day, on the landsS4 of a certain plebeian, his horses were grazing in the fields, belong- ing to that man. 55 Being of an avaricious disposition, he upbraided the saint, by using contumelious words, and taking up stones to cast at the horses, they were driven away from his pastures. But, a just retribution fell upon the owner, for his former fertile field became barren, and no crops could be raised there, in after times. s^ Another miracle is related, regarding a certain good man, who loaded two waggons with rods, at the request of St. Patrick ; and, for some necessary reason, he brought these to a spot designated. A fire took place there, and one of the waggons immediately rolled to a dis- tance, while the other remained ; but, although it was completely surrounded by the flames, not a single twig was destroyed. ^? We find it related, that at one time, St. Patrick was passing a place, where a great number of men laboured, yet in vain, to raise a large stone. The holy man approached them, he prayed and blessed that stone, and immediately it was raised in the place designed for it, to the great admiration of all, who were present. The labourers were converted to the Christian faith, and they received baptism, at the hands of our saint. s^ At a place, called Tedna, which, in the time of Jocelyn, belonged to the Metropolitan See of Armagh, the holy Apostle placed the veil, on the heads of four virgins, consecrated to God, and there were shown marks of their feet, where they stood upon a stone. These re- mained, even to the twelfth century. 59 The Latin and Irish Tripartite Lives, towards the close, briefly recapitulate various miracles of St. Patrick, which they had previously counted, more in detail. The fame of St. Patrick's great virtues and works excited a holy man of distinguished merit and virtue, who was named Vinualocus,^° and living in Brittany, in France, to leave his native soil, and to visit Ireland, there to become St. Patrick's disciple and scholar. The night before he was to begin this journey, in a vision, he saw a most
venerable man, attired in episcopal robes. This man said to him " Know,
:
my dearest Vinualocus, that I am Patrick, to whom you repair. Know that the time of my dissolution is near, so that before you can come where I am, I shall have departed from life. It is the will of God, that you forsake not this place. " Then, the vision disappeared. The holy Vinualocus obeyed the Divine admonition, and he remained in Lesser Britain. ^*
p. 27, and n. 69, p. 34. Also, Sexta Vita S, Patricii, cap. cxlix. , pp, 97, 98, and n. 154, p. 115.
5* Jocelyn relates, that this occurred, near Roscommon, in Connaught.
55 The Fifth Life, lib. ii. , cap. xxviii. , re- lates this matter, with some variations. It states, that the animals, in question, were oxen, unyoked trom St. Patrick's chariot.
"
in campo Hanyr," and, it is said, the sea covered them. The
et infructi- fera eadem terra facta est a die, qua male- dixit earn S. Patricias, usque_"in hodiernum
diem. "
ss See Tertia Vita S. Patricii, cap. Ixxiv. , p. 27. Also, Sexta Vita S. Patricii, cap. cliii. , p. 99.
i^ See Tertia Vita S. Patricii, cap. Ixxv. ,
p, 27. Also Sexta Vita S. Patricii, cap.
civ. , p. 99.
ss gee Tertia Vita S. Patricii, cap. 11. , p.
25. Also Sexta Vita S. Patricii, cap. xlii. , p. 78,
59 See Sexta Vita S. Patricii, cap. ciiL, p.
Synod is said simply to have been held, A. D. 456. The Decrees are published from
a Canterbury Manuscript, classed, as, MS. C. C. C. Cant. 279, 20.
*' These are printed, in Wilkins' " Conci- lia," vol. i. , p. 6. They have been taken,
"
ex Opusculis S. Patricii," per Jac. War-
Reference is likewise made to
D'Achery's Spicilegium," torn, ix. , and Lanigan.
asum, p. 39
"
Great Britain and Ireland," vol. i. , part i. , pp. 62, 17810 180.
" bishops of Armagh," p. 20. Also, James
tion. See Harris' Ware, vol. i. ,
Arch-
"
Historical Memoirs of the
Stuart, in his
City of Armagh," chap, i. , p. 82.
Sancti Patricii, Iber-
" The Four Masters do not seem in agree-
ment with themselves, when they affix the
foundation of Armagh to 457, and when as-
signing the date of St. Usailles' er AuxUius'
death, to A. D. 454, See Dr. O'Donovan's
"
AnnalsoftheFourMasters,"vol. i,, pp.
)^2 LIVES OF THE IRISH SAINTS. [March 17.
and, in sucli a manner, as to show, that their number was duly proportioned to that of the inferior clergy, in nearly every important district of Ireland. Two of those decrees require, that no strange cleric be allowed to baptize, to build a church, to consecrate, or to officiate in an unconsecrated cliurch, unless he shall have obtained faculties, required from his own or from the proper bishop. *^ The allusion, made to pagans,"? proves the great antiquity of this canon. It is ruled, likewise, that a bishop, who may go into the diocese of another, shall not attempt to ordain anyone, unless he obtain
permission for so doing, from the ordinary.
^'^
Such regulations, not only dis-
prove the non-diocesan theory of some writers, but establish, also, the de-
fined local limits of our early bishops' respective jurisdictions. Regulations
like these could not have been made for Ireland, were there only a few bishops, throughout its whole extent. Among those rules, it had been specially decreed, that no priest must presume to offer Sacrifice in a church —even although he happened to be the founder—until his own particular bishop should have consecrated it. '9 Nor are there any grounds, for pre- suming, these canons had been interpolations, after St. Patrick's time.
It is probable, active duties, devolving on all the newly-appointed bishops, in various parts of Ireland, would not readily permit of their absence. But, after the death of Secundinus, it is likely, St. Patrick regarded
Auxilius and Isserninus, as being the most experienced prelates, and the best versed in canon law, because they had studied, in the first continen- tial schools of sacred science. They probably aided the great Irish Apostle, in a representative capacity, to draw up some brief and excellent decrees, sug- gestedbyspecialwantsoftheIrishChurch. Thosedecreesalsoevinceagood acquaintance, with more ancient ecclesiastical canons. They seem, however, more to resemble pastoral instructions to the Irish clergy, than the decrees of a regularly convened Synod. 3° Politic motives may account, too, for omitting the formal convocation of a national Synod. At the time, pro- bably, a pagan king ruled over all Ireland ; and, it was possible, his suspi- cions and indignation might be aroused, if a council of bishops assembled, in any part of his dominions, and without his permission. Besides, there
Patrick, containing 28 verses, will be found, in vol. ii. , folio Manuscript Paper, in the Bethara Collection of the Royal Irish Academy. It contains 534 numbered pages, besides a few pages, at the beginning, not numbered. It was compiled, A. D. 1796, by Michael Oge O'Longan.
331 to 334.
3'- However, among the Brehons and
leai'ned Druids, the Irish Apostle was re- ceived as a wise man and as a scholar, and many of them adopted the doctrines he pro- nmlgated. See Richard Rolt Brash's "Ogam Inscribed Monumeuts of the Gaedhil in the British Islands, with a Dis- sertation on the Ogam Character," &c. Illustrated with iiity Photo-lithographic Plates. Edited by George M, Atkinson, chap. i. Antiquity of Letters in Ireland, p. 5. London, iJ^79, 4to.
^^ it is most probable, the ancient Brehon
code underwent revision, when Christianity introduced a new mode of procedure, and a
kindlier feeling among the Irish, while, the Seanchus Mor was sometimes called the
Cain Phadraig, meaning Patrick's Law or Tribute as containing special ecclesiastical ordnances. See J. Roderick O Flanagan's "Lives of the Lord Chancellors and Keepers of the Great Seal of Ireland, from the earliest Times to the reign of Queen Victoria," vol. i. Introduciion, p. 3. London, 1870, 8vo.
^*
nueva's " Sancti Patricii, Ibernorum Apos- toll, Synodi, Canones, Opuscula et Scriptorum quae supersunt Fragmenta," p. 4.
'7 There is added, "Nam qui a gentibus sperat permissionem, alienus sit. " See ibid. . , can. xxiii. , xxiv.
See Father Joachim Laurence Ville-
-^ See ibid. , can. xxx. , p. 5.
"
'9 The xxiii. canon runs thus : Presbyterorum Ecclesiani sedificaverit, non ofTerat antequam adducat suum Pontificem ut earn consecret quia sic decet. " See ibid. . p. 4. See also the admirable notes, 37 and
38, of the very learned editor just quoted,
at pp. 86 to 90.
3° See the Rev. Dr. Lanigan's
"
Eccle-
siastical History of Ireland," vol. i. , chap. vii. , sect, iii. , iv. , with notes 22 to 29, pp.
Si quis
March 17. ] LIVES OF THE IRISH SAINTS.
were other pagan chiefs, ^Yho, as local dynasts, would probably have inter- fered, to prevent that action, necessary to be taken, by prelates thus assembled. 3' St. Patrick was essentially a man of great prudence, and
eminently practical, in his course of proceedings ; and, it is likely, he wished to regulate unostentatiously, whatever served the infant Church, under pre- vailing circumstances. 32 Among the host of illustrious authors,33 belonging to the Benedictine Maurists, D'Achery and Martene have rendered peculiar services to Catholic Ireland, for having estabhshed the authenticity of those councils and decrees, attributed to Saints Patrick, Auxilius, and Iserninus.
Those acts especially affirm the supremacy of Rome, and identify our Irish Church doctrines, with those of the Universal Church.
Saul Church and surroundings, County of Down.
After many years, when the Dynast of Clochar, Eochaidh,34 or Echu,3S
as an unbeliever, reached the end of his life, St. Patrick lived in Saul. s'^
When his friends remained by him, and wished to learn his last instructions,
Eochaidh "Letmenotbe untilPatrickcomes. " Afterthe said, buried,
Dynast finished these words, his spirit departed. When his death was mira- culously manifested to St. Patrick, he decided on going among the Hui-Niall,
and to Clochar-mac-Daimhin, where he found the corpse of Eochaidh, who had been inanimate for twenty-four hours. Then, Patrick entered that
^^ He is so called, in the Tripartite Life. See ante.
35 Thus is he called, by Jocelyn. —
3* The accompanying aspect of Saul
in — of view from an illustration differing point
33 Here may be mentioned, Montfaucon, Mabillon, and Ruinart, as also Calmet. The reformed Congregation of St. Vannes was organized, in 1600. In turn, this was absorbed the of St.
by Congregation Maur, founded A. D. 1627, on the Loire, near Vin- cennes. To this, all the Benedictine Houses of France, including St. Germain des Pres, became affiliated. See an inte- resting work, Charles M'Carthy's "Lives of the Principal Benedictine Writers of the Congregation of St. Maur. " London, 1869.
already given
has been drawn on the
wood, by William F. Wakeman, and from
a photograph, taken on the spot, by the
Rev. Bernard M'Cann, C. C. of Saul, who kindly forwarded it to the author. It was engraved by Mrs. Millard.
37 See Colgan's "Trias Thaumaturga,"
^
3
^54 LIVES OF THE IRISH SAINTS [March 17.
house, where the body lay, and he sent out those persons, who were in attendance. Bending his knees to the Lord, and shedding tears, he prayed.
Then he
in a dear
"
O in the name of King Echaidh,
said,
voice,
Rise,
Almighty God. " Immediately, at the voice of God's servant, the Dynast
arose. When he had composed himself, he spoke. Then, the grief and
lamentations of the people were changed into joy. Forthwith, Patrick in-
structedtheking,intheruleoffaith,andafterwardsbaptizedhim. Healso
commanded him, before the people, that he should describe the pains of the
impious, and the joy of the saints, and that he should speak to them, so as they
might believe unhesitatingly, all that had been said, about the pains of hell,
and the joys of the blessed. The king spoke truly, regarding these things,
andashehadbeencommanded. Afterwards,Patrickofferedhimachoice,
to remain fifteen years, in the chief kingship of his territory, if he should live
piously and truthfully, or to go to heaven immediately, if he so preferred it.
The king said
:
" Though the sovereignty of the entire globe were given to
me, and though I might live for many years, I should only count it all as
nothing, in comparison with the good shown to me. Hence it is, I pray
more and more, that I may be freed from the miseries of this present life, and be sent to receive the eternal joys, exhibited to me. " To him Patrick
soul to the Lord, and to St. Patrick. Soon, afterwards, his spirit departed for Heaven. 37
The Blessed Patriarch, by repeated prayers, begged to know in what state Ireland was, in the sight of Divine Majesty. God complied with the desires of his heart. Once, being in prayer, St. Patrick saw all this islandinflames,risingupwardseventoHeaven. AnAngeltoldhim,that such was the state of Ireland, in the sight of God, for that present time. Within a little while, mountains of fire appeared, ascending to the very clouds. Ashortwhile,afterwards,hesawbrightsometorchesshining; then, he beheld small lights, and lastly, he beheld afar off coals raked in ashes,
ing times. " Wherefore, bathing his face in tears, Patrick often repeated those words of the Royal Prophet: "Will God reject for ever? or will he never chose to be more favourable again ? Or will he cut off his mercy for ever, from generation to generation ? Or will God forget to show mercy ? Or will he in his wrath restrain his mercies? "3^ The Angel said, "Look towards the north, and there shalt thou see that change, caused by the right hand of the Highest, for the darkness is to be dispersed by a coming light. " The saint lifted up his eyes, and he saw a little light arising in Ulidia, which striving for a long space Avith the darkness, finally chased it away. After- wards, it illuminated all the country, never ceasing to increase, until it brought Ireland to its former bright and flourishing state. According to the saint's interpretation, the fire designated that present devotion, and zeal for Religion and Charity, wherewith the inhabitants were inflamed, in his days. The flaming mountains were emblematic of those saints, who were conspi- cuous for miracles, for virtuous lives, and for learning. The diminution of light, indicated a decrease of sanctity ; while the mist, overclouding all the land, betokened that infidelity should prevail, but only for a time, in the country. The various changes and intervals Avere intended to represent dis- tinctepochs. TheIrishthought,thattheeraofdarknesswasintendedtofore-
"
Sexta Vita S. Patricii, cap. Ixxx. , p. 83, viii. , p. 150. Also Miss Cusack's Life of
tind Septima Vita S. Patricii, lib. iii,, cap. St. Patrick," p. 454.
then " Go in said,
and
gave thanks to God, in the presence of his people, while he commended his
peace,
journey
to the Lord. "
Eochaidh, thereupon,
but yet burning.
The Angel, appearing to him, then said
is expressed the several states of change Ireland shall undergo, in succeed-
:
" By that variety
March 17. ] LiV&S OF THE IRISH SAINTS. 755
token the rule in Ireland of those Norwegian and Pagan Kings, Gurmund and Turgesius. 39 For, during their time,'^° the saints of God were in caves
and hiding-places, to escape from the fury of their persecutors. During this period, too, various rites happened to prevail. These differed from the earlier ecclesiastical practices and canons. Novelties were introduced, like- wise, in administering sacramental rites. That light, which issued from the north, was supposed to indicate the happy advent of St. Malachy,-*! who, first ruling over the Church of Down, and afterwards presiding as Primate of Armagh, brought Ireland, at last, to a wholesome state of Christian disci- pline. On the contrary, the first English invaders of our country considered, that light was intended to symbolize their arrival ; and, in their opinion, also, that improved state of ecclesiastical aflairs, they had introduced, by planting and propagating Religion, and by causing to be observed, with a better rule, sacramental institutes and Church laws. Honest Jocelyn, who thus relates such particulars, says, he would not undertake to solve this disputed question, for either party ; but, he rather thought its discussion and defini- tion should be left to Divine decrees. ^'
Frequently did the Apostolic man travel about through Ultonia, while teaching its people the truths of Divine faith. While thus engaged, at one
time, St. Patrick, with his holy family, ascended a little elevation, not far distant from that valley, where afterwards the monastery of Bangor was built. From this hill-top, they saw all the valley replenished with a celestial brightness, and filled with Angelic choirs. This admirable vision moved the whole company, to entreat our saint to build a church, in that sacred spot.
Patrick would not do but so,
" After the of lapse
he
sixty years, and when these are completely expired, there shall be born a son
of named light,
' a fair He pledge. '
prophesying,
foretold,
which word is
shall be dear both to God and man, and he shall build a church, in that
place. Therein shall be gathered innumerable troops of the children of light, who shall dedicate themselves to the service of Christ. " Not one iota of all this passed unaccomplished ; for, within the time foretold, was born
Comgallus, who built the monastery of Bangor. Therein he brought to Christ, by means of the Gospel, many thousands of perfect monks ; inso- much, that this holy place became the fruitful mother of saints. As a vine, fructifyinginsweetnessofodour,didit extendbranchestothesea,andits plants reached beyond the sea. It filled Ireland, Scotland, and many other islands, with perfect monks, and with numerous monasteries, while foreign countries were benefited by its missionaries. One of these sons of that monastery, named Luan,'>4 founded a hundred monasteries ; another, named Columban, a most holy man, and full of Divine grace, erected many monas-
39 Giraldus Cambrensis mentions
as
" of Histoiy
a. d. to 813
Island. See
"
879.
ber. From a of Manuscript copy
Jocelyn,
Dist. iii. ,
^° In the ninth century.
cap.
Comgall,'^3
interpreted
3^ Psalms Ixxvi. 8, 9, 10.
these, having disturbed the tranquillity of Ireland, but not as holding permanent rule over the
this Northman freebooter are related, in his
Topographia Hibernise," xlvi.
Ussher — also, the name of St. introduces,
Celestine meant for St. Celsus— his prede« cessor in the See of Armagh. See " De Primordiis Britannicarum Ecclesiarum," cap. xvii. , p. 916. St. Celsus and St. Celestine have a festival, at the 6th of April, in the Roman and Irish Martyrologies.
*" See Sexta Vita S. Patricii, cap. clxxv. , pp. 103, 104, and nn. 164, 165, p. 116.
^ His festival occurs, on the lOth of May,
While most of our Irish historians admit only of an Irish succession of monarchs, on the throne of Ireland, with partial conquests by the Danes and Norwegians ; Dr. Jeofifrey Keat- ing asserts, that Turgesius, the Dane, usurped the sovereignty of Ireland, from A. D. 866 to 879, when he was slain, by Maolseachlain, the succeeding monarch.
The warlike exploits and tyrannical reign of
Ireland," part ii. ,
^' His feast occurs at the 3rd of Novem-
756 LIVJSS OF TBE IRISH SAINTS. [March t;.
teries, and he was the father of numberless holy monks. He built the famous Monastery of Luxovium,'»5 in France, and of Bobbio,''^ beyond the Alps, where
his days ended, most gloriously and happily. Jocelyn declares, it would be quite superfluous to dilate more, on the splendour of this church, at Bangor, since it has received a sufficient description, in the Acts of St. Comgall, first
abbot of the place, and in those<7 of St. Malachy,-! ^ Archbishop, and Legate of the Apostolic See, in Ireland. '•9
. Envying the progress of the Christian Religion, and our saint's glory, some wicked man suborned a woman, that used to beat and to dress flax, and who lived by that path the saint was to pass. She was engaged to hide a quantity of flax in a hollow tree, not far off, and when the saint passed that way, they wished her to cry out against him and his holy company, and to accuse them of having stolen the flax. That woman did as she had been directed, by those wicked men, who rushed out of their hiding-places, when the woman began to cry. Flocking about the saint, and his companions, they were accused as guilty thieves, and worthy of torments and of death. Near that place, where such a tumult was excited, a person had been buried. Him the saint revived, and this man gave testimony, clearing the saint, and his companions from that slander, by showing where the flax had been secreted. The contrivers of mischief, owing to this miraculous event, were reclaimed from idolatry, to the acknowledgment of a true God, so that they found mercy in his sight, while the holy servants of their Divine Master miraculously escaped, Irom the plots of their enemies. 5° Oftentimes did the glorious saint see our Saviour, with the heavens open, and our Lord Jesus, standing in the midst of multitudes of Angels. This sometimes happened, when he said Mass, and at other times, as when he devoutly sung St. John's Revelations. Besides,theAngelVictor,sooftenmentionedinhisActs,was wont to appear thrice every week, to refresh his mind, with Divine colloquies and discourses. When souls had departed from this life, our Blessed Patrick saw full often some go to endure the pains of hell, while others were sent to enjoy the delights of heaven. One example of a very remarkable kind, and which the saint himself, for the sake of edification, was wont to relate, may
here be mentioned. A great nobleman, who lived in much prosperity, and who died with no less fame, was accounted, by those that knew his life and end,tohavelivedmosthappily,andtohavebeenpleasingtoGod; whereas, a poor, despised lazar, who passed all his life in great misery, who wanted even the honour of burial, after his death, and whose body had become a prey to fowlsoftheair,wasesteemedamostwickedman. But,theBlessedBishop knew the blindness of human judgment, and told several persons, that he saw the rich man's soul buried in hell, while the poor man's soul had been carried uptoheaven. Thisthesaintsaw,inavisionconcerningthesetwomen,and he was wont to recite something similar, regarding many other persons. ^^ While St. Patrick, and a holy man, called Winnoc,52 sat together, and were engaged in conversation, about religious matters, one day, a cloak descended
*< The feast of St. Luan, or Moluan,
occurs, on the 4th of August. *5 Or Luxeu.
*' Allusion is made to St. Bernard's " Vita S. Malachide. "
s° See Tertia Vita S. Patricii, cap. Ixviii. , pp. 26, 27. Also, Sexta Vita S. Patricii, cap. cxlvi. , p. 97.
** An
seated on the River Treba, in Northern Italy.
si See Sexta Vita S.
episcopal town,
Patricii, cap. clxxx. ,
puic Innech, who is venerated, at the 29th * His festival is held, at the 3rd of No* of August. He is said, likewise, to have
vember, as already stated.
^' See Sexta Vila S. Patricii, cap. xcviii. , p. 88.
been connected with the churcii of Teagh.
neatha, or Tynan, in the county of Armagh. 53 See Tertia Vita S. Patricii, cap. Ixxi. ,
clxxxi. , pp. 104, 105.
s^ Said to have been Bishop of Rath-Eas-
March 17. ] LIVES OF THE IRISH SAINTS.
757
"
that cloak, sent thee, because thou hast left all things for God's sake. " In
from Heaven.
our Irish
the
holy
man
Thereupon,
Apostle
out,
Winnoc,
cried
" This cloak is rather sent from God to
take
who
said,
hath made thyself poor, while possessing many things, and who remaineth
reply,
thee,
unclothed, while thou hast covered many persons. " While this contest of humility prevailed, the cloak ascended before their sight, towards the clouds ;
but, soon, two cloaks were seen descending, and these respectively alighted on the holy men's shoulders. 53 While St. Patrick was resting one day, on the landsS4 of a certain plebeian, his horses were grazing in the fields, belong- ing to that man. 55 Being of an avaricious disposition, he upbraided the saint, by using contumelious words, and taking up stones to cast at the horses, they were driven away from his pastures. But, a just retribution fell upon the owner, for his former fertile field became barren, and no crops could be raised there, in after times. s^ Another miracle is related, regarding a certain good man, who loaded two waggons with rods, at the request of St. Patrick ; and, for some necessary reason, he brought these to a spot designated. A fire took place there, and one of the waggons immediately rolled to a dis- tance, while the other remained ; but, although it was completely surrounded by the flames, not a single twig was destroyed. ^? We find it related, that at one time, St. Patrick was passing a place, where a great number of men laboured, yet in vain, to raise a large stone. The holy man approached them, he prayed and blessed that stone, and immediately it was raised in the place designed for it, to the great admiration of all, who were present. The labourers were converted to the Christian faith, and they received baptism, at the hands of our saint. s^ At a place, called Tedna, which, in the time of Jocelyn, belonged to the Metropolitan See of Armagh, the holy Apostle placed the veil, on the heads of four virgins, consecrated to God, and there were shown marks of their feet, where they stood upon a stone. These re- mained, even to the twelfth century. 59 The Latin and Irish Tripartite Lives, towards the close, briefly recapitulate various miracles of St. Patrick, which they had previously counted, more in detail. The fame of St. Patrick's great virtues and works excited a holy man of distinguished merit and virtue, who was named Vinualocus,^° and living in Brittany, in France, to leave his native soil, and to visit Ireland, there to become St. Patrick's disciple and scholar. The night before he was to begin this journey, in a vision, he saw a most
venerable man, attired in episcopal robes. This man said to him " Know,
:
my dearest Vinualocus, that I am Patrick, to whom you repair. Know that the time of my dissolution is near, so that before you can come where I am, I shall have departed from life. It is the will of God, that you forsake not this place. " Then, the vision disappeared. The holy Vinualocus obeyed the Divine admonition, and he remained in Lesser Britain. ^*
p. 27, and n. 69, p. 34. Also, Sexta Vita S, Patricii, cap. cxlix. , pp, 97, 98, and n. 154, p. 115.
5* Jocelyn relates, that this occurred, near Roscommon, in Connaught.
55 The Fifth Life, lib. ii. , cap. xxviii. , re- lates this matter, with some variations. It states, that the animals, in question, were oxen, unyoked trom St. Patrick's chariot.
"
in campo Hanyr," and, it is said, the sea covered them. The
et infructi- fera eadem terra facta est a die, qua male- dixit earn S. Patricias, usque_"in hodiernum
diem. "
ss See Tertia Vita S. Patricii, cap. Ixxiv. , p. 27. Also, Sexta Vita S. Patricii, cap. cliii. , p. 99.
i^ See Tertia Vita S. Patricii, cap. Ixxv. ,
p, 27. Also Sexta Vita S. Patricii, cap.
civ. , p. 99.
ss gee Tertia Vita S. Patricii, cap. 11. , p.
25. Also Sexta Vita S. Patricii, cap. xlii. , p. 78,
59 See Sexta Vita S. Patricii, cap. ciiL, p.
