Endeus of Arran, who
flourished
before the latter part of the fifth century.
O'Hanlon - Lives of the Irish Saints - v5
It then remained under the rule of seven or perhaps a greater num- ber of petty pagan kings.
ss Another argument, advanced by Henschenius, in support of his opinion, refers to the name of St.
Gerebern,^^ the companion of St.
Uympna's flight.
In the ancient Saxon language, we are told, that this name may be Latinized, " CoUigens filios.
"^?
Henschenius supposes, that another conjecture—the force of which most intelligent readers will be at a loss to discover—may be adduced to sustain his position.
As nearly the same idiom prevailed among the Anglo-Saxons and the people living at Antwerp, Gheel, and the adjoining districts, to which St.
Dympna and St.
Gerebern fled, perhaps, he says, the latter wished to instruct in the Christian religion those Anglo-Saxons, among whom he might have been born, whilst it was possible, he had been converted to the faith in Gaul, and there received the grace of priesthood.
The Bollandist writer dismisses with little regard the inquiry, if St.
Dympna could have been a daughter to one of the Danish kings, invading or settled in Ireland ?
He justly considers this subject inad- missible, unless we assign a later period for the actions both of Dympna and of Gerebern, than is generally allowed.
s^ In reply to the foregoing observa-
53 The editor thought all the Acts of Irish Saints previously published by the Bollan- dists established this fact.
s* The Utrecht MS. , instead of Hibernia, reads Biitannia. Molanus does not give the country of St. Dympna's birth.
ts Among these, St. Ethelbert, King of Kent, was the first who embraced the faith, towards the close of the sixth century, and he died a. d. 6i6, all the cotemporary princes being then pagans. The East Saxons during the reign of King Sebert be- came Christians, but afterwards relapsed into idolatry. In Cressy's " Church History ofBrittany," Third Part, Booksxiii. and xiv. , a vei7 complete account of England's con- version to Christianity will be found. The kings of the Southern, Eastern, and Western Saxons, of East Anglia, of Mercia, and of Northumbria, were ihen unconverted to the faith ; and Henschenius ventures to suggest, that the father of St. Dympna might have been one of the aforesaid Saxon Kings. His subsequent conjecture is far more ingenious than probable. For admitting, as he sup- poses, that the whole Heptarchy afterwards became united under one king, and that llic Belgians recognised no other people as Saxons but those of Germany; we may ask, how could the Christian inhabitants of Hel-
gium have resolved on assigning the birth of St. Dympna to Ireland without just warrant,
because the latter country was better known to them than Britain, whilst at the same time, it is groundlessly conjectured, the Bel- gians were ignorant of this fact, that the Irish had embraced the Christian religion during previous centuries? These contradic- tory opinions mutually destroy each other, and do not merit the trouble of a grave re- futation. They are altogether unworthy the learning and critical acumen of Father Hen- schenius.
^s
and a special account of him immediately follows our Life of St. Dympna.
57 Henschenius adds: "et ita dicuntur Gerwinus, Gerlacus, Gertrudis, nota inter BelgiiSanctosnomina; Osbernus,scriptor, et alii similes. "
ss jn the Annals of Florence of Worcester, who flourished about the year 1120, we read at A. n. 937 : " lliberniensium multarum in- sularum Rogem Paganum Anlafum, a socero suo, Rege Scotorum Constantino, incitatum, ostium Humbri fluminis valida cum classe ingressum fuisse. " By other English writers, tliis Anlaf is also represented as a pagan king of Ireland, and of various islands ; and tliat he was afterwards baptized, King Ed- mund having been his sponsor, a. d. 942, or the year succeeding. This Anlaf was de- scended from the Kings of Norway, and he was the son of Sitric, first King of Dublin.
His festival is referred, also, to this date,
May 15. ] LIVES OF THE IRISH SAINTS. 291
tions, it must be observed, that paganism lingered in certain Irish localities, to a period so late as the sixth century ; for, we find various accounts referring to Magi and Gentile superstitions, before the commencement of tlie seventh cen- tury, when St. Dympna is supposed to have suffered martyrdom. As to the name Gerebern having an Anglo-Saxon rather than an Irish termination, we
find several Irish names ending in erji^ such as Fortchern, Libern, etc. Besides, several Irish names of saints are known to have been changed to suit a peculiar idiom, by the people in Britain and on the Continent of Europe,amongstwhomtheylaboured. ThenamesDympna,Genebern,and Genebrand, were probably instances in point. The weight of written autho- rity and of oral tradition furnishes irrefragable evidence of Dympna and of her companion Gerebern being natives of Ireland.
Some explanation, however, may be required, to solve certain diffi- culties, in connection with the exact period, at which this holy virgin flourished. A learned authority examines the probability of Dympna being the daughter of a Northern viking, in some part of Ireland, during the time when the Danes and Norwegians, who had established them- selves in this island, were pagans. These nations, it is well known, were under little restraint, on the matter of matrimonial impediments, con- sanguinity, and alliances. But, if such hypothesis be admitted, the times of St. Dympna must be referred to a period, not earlier than the ninth century. This should appear a more reasonable supposition, it is thought, than to allow of her having lived, in tlie latter part of the sixth, or in the beginning of the seventh century, when all the Irish princes named in our annals appear to
have been Christians, and when the rules of morality and religion were so strictly observed, that no ruler in our island would have made proposals in direct violation of them. 59 Although the period of St. Dympna's martyrdom is usually referred to about the year 600, there are better reasons for assigning it to before the year 500, or soon after this latter date. During the whole of the fifth, and likewise, during the early part of the sixth century, some pagan kings and chiefs are known to have lived in this island. We are told, that in the sixteenth century, St. Dympna was honoured greatly, in the county of Louth ; and hence, an inference is drawn by Hanmer, that her father dwelt there. ^° However, this may be, to us it appears more probable, that while
we can readily admit him to have ruled over that particular district, he was also the Dynast of a much more extensive territory, known as Airghialla,^' Oirghialla, or Oriel, which at one time spread over the greater part of Ulster but, afterwards, it was confined chiefly to the counties of Louth, Armagh and Monaghan. ^2 The great sept of this territory descended from the three Collas. ^3 Not only do popular tradition and probability of circumstances
Henschenius then quotes the authority of Colgan for asserting, that although in 812 a fleet of Danes arrived in Ireland and was re- pelled, no native or foreign writer worthy of credit had asserted, that the Danes, Norwe- gians or Normans obtained a footing in tliis island before the year 83S. See " Acta Sanctorum," tomus iii. , xv. Mali. De SS. Dympna, Virgine, et Gereberno, Sacerdote, Martyribus Gelre in Brabantia. —Prologo- mina, sect. 2, 3, 4, 7, 8, 9, pp. 477 to 479.
59 See Dr. Lanigan's " Ecclesiastical His- tory of Ireland," vol. ii. , chap, xvi. , sect. xiii. , n. 134, p. 476.
*° See Dr. Meredith Hanmer's " Chroni- cle of Ireland," p. 143. This writer died of the plague in Dublin, A. D. 1604.
*' In the east of this territory were the Oirtheara, or Orientales, and this name is still preserved, in the two baronies of Orior, in the eastern part of Armagh County, the country of the O'Hanlons. This district was also called Crich nan-Airthear, translated in the Secunda Vita S. Patricii, " Kegio Orien- talium. '
^^ Shortly after the introduction of Chris- tianity to Ireland, the descendants of Eog- ban, son to Niall of the Nine Hostages, de- prived them of the present counties of Lon- donderry and Tyone. See " The Topo- graphical Poems of John O'Dubhagain and Giolia na Naomh O'Huidhrin," n. 103, p. xix. , and n. 122, p. xxi.
^^ See an account of them, in Roderick
;
292 LIVES OF THE IRISH SAINTS. [May 15.
point to a more north-westerly residence for the father of St. Dympna known as Daphne or Davnet in the northern parts of Ireland—but even our history reveals the fact, that the Kings of Oirghalla had their chief stronghold atRathmore,^'*"nearClogher,inthepresentcountyofTyrone. Wherefore, the greater regard should be had for the following statements, which appear to connect the family and birthplace of this illustrious saint and martyr, with that particular locality. The town of Clogher is built on the little River Lanny, or LaunVj^s a branch of the northern River Blackwaltr/^ It is situated, within a barony called by the same name, and in the southern part of Tyrone County. During the pagan period of our history, it was known as Clochar-mac-Damene, or"ClogheroftheSonsofDamene. " InanoteontheFeilireofSt. ^ngus, Cathal Maguire has stated, that Clogher derived its name from a stone, which was surmounted by a golden ring, and which in his time was preserved there, attherightsideofachurch. Healsostates,thatinthisstone,theKerdman Kelstach, the most celebrated Idol of Northern Mythology, was worshipped by our pagan ancestors. ^^ Tliere is no place near Clogher, at the present day, bearing the name Rathraor, though there is a townland, named Lismore, convenient to it. However, it is not supposed a very difficult matter to iden- tify Rathraor, with the large earthen fort, situate within the former episcopal palace grounds of Clogher. First, because this earthen fort was the chief stronghold and place of residence for the princes of Oriel in after ages. ^^ Secondly, because it was the most convenient fort to Clogher, and corres- ponding with the designation of Rathraor, near Clogher. And thirdly, because it is the only fort in the vicinity, which deserves the narae of Rath—not to say RathraororthegreatRath. Thisremarkablefortresswasverystronglyforti- fied—being surrounded by three deep fosses, while the inner lis is still protected
O'Flaherty's "Ogygia," pars iii. , cap. Ixxv. , Ixxvi. , pp. 359 to 366.
*•• See what has been already stated, in the Life of St. Fanchea, Virgin, in the First Volume of this work, at the 1st of January, Art. i. , chap. i.
'5 It rises in tlie heights beyond Ferdross, and in tiie name of this stream was pre- served for many ages the etymon of the dis- trict, formerly known as Magh Leamna, pronounced Moy Leney, long after it had become merged in the more extensive terri- tory, called Oriel. In the midst of this dis- trict stands Knockmany, the sacred hill, or Olympus of the early colonists in the loca- lity. The plain of Moy Leney extended for
some distance west of Clogher to beyond Ballygawley. The present towns inAugher and Ballygawley, as well as of Clogher, lie within this ancient principality. It includetl the churches and religious foundations of Clogher and of Erriglekeerogue. Ath-Ergal, where passed the very interesting conversa- tion between St. Patrick and St. MacCartin, which is given in extenso in Eugene O'Curry's "Lectures," was a ford on the River Blackwater, situated within liiat terri- tory, probably midway between the Church of Eriiglekeerogue and Clogher, at or near Augher. This plain had Clogher on its western, and the Church of St. Dachiarog almost on iis northern extremity. This plain was also called Clossach. It preserved this
name even in the time of Father Colgan, who described it as a " level district of Ty- rone in the diocese of Clobber," and it was caUed, on an old map of it preserved in the State Pai)er Office, London, as " the coun- trie of Cormac MacBaron O'Neill. " By re- ference to Joyce, we find it may have received the name " Clossach," fronr some real or fancied resemblance this plain may have, by reason of its semicircular and detached ap- pearance, to the human ear, cloosh being the corresponding Irish word for ear. The fore- going information has been extracted from a learned topograpliical investigation, headed, "Knockmany in Tyrone," by Sacer- dos. It 7u^^it:^\<iA, \\\ \. \\q. People s Advocate,
Saturday, February 24th, 1S77, a newspaper published in Monaghan. The writer is Rev. Daniel O'Connor, P. P.
** It was formeily called the Avonmore, and it flowed tlirough Magh Leamna.
'' The " Registry of Clogher " states, that the 67^^//<7/;- sent forth puzzling answers, like tlie oracle of Pythian Apollo, at Delphos. The like statement occurs, in O'Flaherty's " Ogj-gia. "
^ We are told, there is no reason for doubting, that it was erected by Queen Baine, as a royal residence and fortress. At the date A. D. iii, in Dr. O'Donovan's "An- nals of the Four Masters," we read : "The first year of the reign of Feidhlimidh Reacth- mhar, son of Tuathal Teachtmhar, as king
—
May 15. ] LIVES OF THE IRISH SAINTS.
293
by a very strong breast-work of earth. ^9 In former times, it must have been a stronghold of great importance. Covering the southern dedivity of the hill, on which Rathmore is situated, may be seen at intervals down the hillside smaller circumvallations, or fosses. 7°
There was a certain holy virgin belonging to the family of Orgiel, and we are told, her name was Damnoda, otherwise Dymna, surnamed Schene, or the fugi- tive. Sheissaid,inoneplace,tohavebeenthedaughterofDamen,? 'whowasthe son of Corpre, surnamed Damh-airgid, and she was one of the saints belonging to the family of Colla Dacrioch, according to the martyrologists. But, Colgan tells us, that in some MSS. he found Damand-Scene, Mac Daimhen, etc. , which means Damand the fugitive, son of Damen. However, here he thinks two mis- takes have occurred. First, the change of one letter for another, thus making Damand appear for Damnad. He says, there was a very celebrated virgin of the family of Orgiel, commonly called Damnad, who in his time was vene- rated, throughout the whole territory of Orgiel. There is no male or female saint to be found in our histories, or fasti, named Damand, or any name more
resembling it than Damnad. Secondly, another mistake arose from the first, as Colgan conjectures, for we have Mac Daimen used, for ingen Daimhein,? ^ or for ingen mhic Daimhein. 73 The Irish hagiographer thinks, that no other saint can be meant, than Damnad, or Dimna, virgin, as may be gathered from the added epithet SceiieJ'< Thus, he supposes, Damnad Scene, that is Dam- nada, or Dimna, the fugitive, can be no other than the St. Dympna, who fled fromIrelandtoBelgium,andwhowasafterwardskilledbyherfather. Colgan remarks, that although this saint was venerated in Belgium, on the 15th of May, her festival in Ireland was placed, at the 13th of June,7S as might be
seen, by consulting our native martyrologies. ^^ The reader is referred, also, to what is stated, at this latter date.
over Ireland. Baine the daughter of Seal, was the mother of this Feidlilimidh, it was from her Cnoc-Baine in Oirgliialla (was called), for it was there slie was interred. It was by her also Rath-mor of Magh-Leamhna, in Ulster, was erected. "—Vol. i. , pp. 102, 103. The above pithy sentence, gives a compendious history of the sepulchre of Knockmany, and who knows, says the Rev. Daniel O'Connor, but that it may be almost a literal translation of the oghamic marks, scorings, concentric circles, lines and dots, so faithfully represented on Mr. Wakeman's engraving ? See the very interesting Paper, with accompanying illustratious, by that gentleman, intituled " The Megalithic Se- pulchral Chamber of Knockmany, County Tyrone, with some remarks on Dolmens in Fermanagh and its borders. " See "Journal of the Royal Historical and Archaeological Association of Ireland," &c. , A. u. 1876, vol.
iv. , Fourth Series, pp. 95 to 106.
*9 The enclosed space within this rath is
much more extensive, than any the Rev. D. O'Connor had elsewhere seen. It includes fully three times as much space as the simi- larly constructed stronghold, called in Job- son's Survey of the County of Monaghan, " Manning's Castle," in the plain of Donaghmoyne, the difference in the case of the latter being, that in the lapse of time, a mediaeval castle, with drawbridge, &c. , was erected on its summit.
7° It is related, that on the occasion of an incursion from an invading party, these fosses could be flooded from an adjoining lake, and thus contribute to the defences of the royal residence. Of this lake, there now remains no vestige, though a little to the west of the rath traces of an ancient lake are more apparent. Much credence is given at Clogher to a tradition, which states that, at the time of the Reformation, theguardian of the "Bell of St. MacCartin," for greater safety, cast this venerated relic into this latter lake, which had not then wholly disappeared.
^' This king was the grandfather of St.
Endeus of Arran, who flourished before the latter part of the fifth century.
^^ The daughter of Damen, in English.
'3 The daughter of the son of Damen, in English. We find, that Dympna was not a sister of St. Endeus, for her name does not appear amongst those of his sisters, who are often mentioned. She must have been either a first cousin or an aunt of his, if we follow the accounts of our genealogists; for, she is said to have been the d'aughter, or the paternal grand-daughter, of Daimhein, or Damen. a king of Orgiel, who was also grandfather to St. Endeus of Arran.
'••"Quod fugientem, sive fugitivum, vel fugitivam, denotat. "
75 In the Martyrology of Tallagh, at this day, we find the entry, " Damnat Sleibhe Betha. "—Rev. Dr. Kelly's "Calendar of
LIVES OF THE IRISH SAINTS. May 15.
If this conjecture of Colgan be admitted, St. Dympna must have been born before the year 500, as her relative St. Endeus ^^ flourished prior to that time. We have no reason for beheving, that the Damen alluded to was a Chris- tian, and one of his sons might have been a pagan. In this case, the Rev. Dr. Lanigan considers our saint's martyrdom cannot be assigned to a later period, thantoabouta. d. 500. ^^ Onthismatter,however,muchuncertaintyprevails and, after all, it will be found most expedient, to confine ourselves within those accounts given, in the more ancient Acts of St. Dympna, which are now accessible, and which contain her traditional biography.
This holy virgin, a most stainless vessel of election, is said to have been daughter to one of those petty kings, who ruled in Ireland, and that he was also an idolater. Although this prince, addicted to pagan superstition, de- spised the true God, whose worship had been generally diffused by the apos- tles throughout the known world ; yet, he had acquired fame, owing to his supremacyoverrivalchieftains,andthroughhisprowessinwar. Hewasalso wealthy, besides being powerful.
The wife ^s of this prince was descended from a noble family. As in figure and in features, her beauty formed the theme of general conversation, so her husband became devotedly attached to his companion. It had been remarked by all, that the young and graceful Dympna bore astrikingresemblancetohermother. Fromherearliestinfancy,thechild seemedtohavereceivedspecialgracesfromHeaven. Althoughaccustomed to all the luxuries of life, owing to her birth, education, and position, this noble child appeared to have disregarded all her advantages of rank and station, and to have turned her thoughts towards more abiding interests. It was re- marked, that she felt no inclination to indulge in those idle amusements, in which so many of her sex waste their precious moments. She avoided dancing, profane singing, and all unbecoming pleasures. She carefully shunned all incentives, dangerously affecting the habits and sentiments of decorum and modesty. The very name of Damhnait,^° or Dympna,^' is said by the old writer of her Acts, to have given a promise, that she would afterwards render
herself worthy of God's approval. Like the white snow-drop of her natal lawns, that springs upward fi-om the rank and frozen soil, with its blossom
294
Irish Saints," p. xxvii.
7* See Colgan's " Acta Sanctorum Hiber-
nice," xxi. Martii. Vita S. Endei, Appendix, cap. iv. , pp. 713, 714.
" See his Life, in the Third Volume of this work, ? . t the 2ist of March, Art. i.
St. Dympna having suffered about 500, it may be objected that the Andoverpes, or people about Antwerp, were pagans until the seventh century (see Fleury, i, 38, sect. 29), and many of ihem still later. But in the saint's Acts, they arc not represented as Christians in her time, although it is said there was a church at Ghee). Besides our not being bound to believe this part of the narrative, it may be observed, that a church or chapel might have been erected thereby some former missionaries, which, however, was neglected by the inhabitants. It may
also be said, that in the latter end of the said seventh centuiy, Antwerp was but a small place, a castrum, as appears from the Life of St. Villebrod. This difficulty is easily removed; whereas in the Acts it is only called a castrum, and this is no allusion to its having been in St. Dympna's days a place
tory of Ireland," vol. ii. , chap, xvi. , sect.
xiii. , n. 134, pp. 476, 477.
" According to some accounts, she and
her daughter were Chiislians, and baptized by the holy Priest Gerebern. See " Les Petits Hollandistes' Vies des Saints," tome v. , Mai 15. p. 551.
^° The English meaning of this name is not given in Dr. O'Donovan's list of Irish female names.
^' The Irish name Damhnait or Devnet is Latinized Dymphna, as we are informed by Dr. O'Donovan, referring to the Irish tract, on " The History of Remarkable Women. " See "The Topographical Poems of John O'Dubhagain and Giolla na Naomh O'Huid- hrin,' Introduction, p. 61.
thinks Colgan's conjecture,
^^
that Dymna the fugitive was the same as St. Dympna the martyr, not improbable. It is evident such is his meaning, altiiough through a misprint, "not prohal>le" occurs. He afterwards adds* " To the hypothesis of
—
of consequence. " "Ecclesiastical His-
lie also
;
———
May 15. ] LIVES OF THE IRISH SAINTS. 395
pure and bright and vigorous, even through the chiUing blasts of winter; so this precious and lovely child bloomed in the midst of a moral landscape, where desolation overspread the face of nature, and contamination was to be apprehended from the mire and thorns, that surrounded this lily of stainless chastity.
CHAPTER II.
DEATH OF DYMPNA's MOTHER—THE SAINT's VOCATION TO THE TRUE FAITH—HKR father's proposal of MARRIAGE DYMPNA'5 VIRTUES AND CONSTANCY—SHE SEEKS THE ADVICE OF GEREBERN—IS COUNSELLED TO FLY FROM HER NATIVE COUNTRY—ST. DYMPNA, GEREBERN, AND TWO COMPANIONS, LEAVE IRELAND THEY ARRIVE AT ANTWERP—PROCEED TO GHELE—TAKE UP THEIR RESIDENCE IN THE NEIGHBOURHOOD OF ST. MARTIN'S ORATORY—THEIR PIOUS MANNER OF LIVING—GRIEF OF THE KING ON HIS DAUGHTER'S DEPARTURE—ORDERS MESSEN- GERS TO SEEK HER—PROCEEDS ON A LIKE SEARCH HIMSELF—ARRIVES AT ANTWERP—HIS SERVANTS BRING HIM INTELLIGENCE OF DYMPNA's DISCOVERY—HE VISITS THE PLACE OF HER RETREAT—URGES HER TO CONSENT GEREBERN'S NOBLE REPRIMAND—THE KING'S ATTENDANTS DESIRE THE DEATH OF GEREBERN —THEIR. REPROACHES AGAINST THE HOLY PRIEST—HIS JUST REPROOFS—THE SERVANTS OF THE KING BEHEAD GEREBERN, WHOSE LIFE AND DEATH BEAR A STRIKING RESEMBLANCE TO THE ACTS AND PASSION OF ST. JOHN THE BAPTIST.
At a very early age, St, Dympna was left without the protecting care of a mother, who, lapsing into an infirm state of health, was finally removed from her by death. But, this temporal misfortune, perhaps, proved the occasion of greater spiritual gain for the orphan. She is said to have been placed under the tutelage of certain Christian women, who were her nurses and guardians. By these, she was also taught the lessons of divine faith, and admonished regarding the necessity of fulfilling all the duties they inculcated. It should seem that, during this guardianship, her father gave himself little concern, regarding the direction of his daughter's religious convictions. After being prepared in a proper manner for the reception of the Sacrament of Baptism, it was conferred on the noble maiden, by an old and a venerable priest, named Gerebern, or, as sometimes called, Genebrand. '
The grace of this sacrament was destined to produce other salutary effects, inthemindofthepiousneophyte. Shehadlongfeltagrowinginclination, asheryearsprogressed,toconsecratehervirginitytpGod. Accordingly,she consulted her director, in whose sanctity and prudence she had great confi- dence, on this matter. His advice accorded with her own holy desire ; and, thenceforth, she took her resolution of diverting her thoughts from the allure- ments of the world, to which her birth, her station, and her beauty, might seem to invite.
More vehemently even than Abraham grieved for the loss of his wife Sarah,2 qj. ^\^^^ Jq^^ lamented the sudden death of his children,3 the Gentile
Chapter ii. — ' The Rev. S. Baring- "Kinder Mahrchen," p. 65. We are in- Gould has remarked, that there is no very formed, likewise, that the story is found ancient account of the Legend of Saints among the Highlanders, Neapolitans, Dympna and Gerebern, whose martyrdom Greeks, Germans, Litliuanians, Hungarians, rests on tradition ; while, there is much &c. See " Lives of the Saints," vol. v. ,
fable in their story, and every appearance of its earlier part being the localization of the \vide-spread household tale of " Catskin," the German " Allerlcirauch," Grimm's
May 15, p. 207, and n. i.
° Genesis, xxiii.
^ Job, i. 18, 19, 20, 21.
t " It may be thouglit strange, that even a
296 LIVES OF THE IRISH SAINTS. [May 15.
king mourned his deceased partner. However, this grief manifested itself in that strange and irrational manner, so commonly incident to the thoughts of a heart, not purified by the holy influence of religion. After a lapse of some time, the king resolved on alleviating his sorrows, while preserving a vivid recollection of their cause, by sending messengers, not only to all parts of his own principality, but even to adjoining countries, and charged with a commis- sion, to find some noble lady, exactly resembling his deceased wife in features and in figure. Should their search prove successful, those ambassadors were directed, to demand the selected lady's hand in marriage. They were also instructed, to conduct her to their dynast, with every demonstration of pomp and rejoicing.
The confidential and distinguished persons, selected for this tour of dis- covery, made every preparation for departure, having been previously assured, they should receive marks of still greater favour and honour, if tiicy could succeedinthatobject,onwhichtheywereengaged. Thekingdesiredthem to use every discreet means, for being introduced to as many noble ladies, as they could visit, within a reasonably short interval. They were directed, to report all particulars, regarding the personal appearance and mien of those ladies. Some time was necessarily spent, in perfecting the arrangements for the required inspection, and many countries were visited, but in vain ; so tliat, after a fruitless inquiry and search, 'the messengers despaired in accomplisli- ing the object of their king's desire, and they proposed to return. A new idea seems to have taken possession of their minds. On entering their sove- reign's court, the king was told, how fruitless had proved that long investiga-
tion, made during their absence. At the same time, they remarked, how exceedingly like her mother Dympna appeared, both as to amiability of dis- position and beauty of person. Nor could her father, they declared, more perfectly revive the recollection of his past happiness and affection, than by persuading his charming daughter, to give her consent to nuptials, such as they suggested. The very instinct of natural law should have corrected such an opinion, and parental feelings should have revolted from the unhallowed suggestion. For the honour of human nature, it is to be hoped, th. at even amongst the pagan inhabitants of our country, incestuous marriages were rare. * However, we have some authenticated accounts of habits and customs,s after- wards very generally eradicated, through the bright and purifying influences of Christianity's general diffusion. ^ The unholy relation of Lot towards his daughters,7 and of Amnion towards his sister, Thamar,^ prove how degrading monstrosities of passion may stain the souls of men, who yield to the base allurements of vice and irreligion. We can, therefore, scarcely wonder at however severely we may reprobate—the conduct of this Gentile potentate, who lent a willing ear to the poisoned words of his evil counsellors. The
pagan, anyhow civilized, could have resolved xvi. , sect, xiii. , n. 134. p. 477. We are re on marrying his own dauglitcr ; but inces- ferred for evidence of the foregoing state- tuous mairinges of this, and even of a nients to Vallancey's "Vindication," etc. , worse kind, were not unusual among some p. 351.
nations, otherwise far removed from the sav- = jjee O'Flaherty's "Ogygia," pars, iii. , age state, such as the Persians in the cap. xlvii. , p. 282 ; and cap. xlix. , p. 287,
proudest time of their empire. It is certain, that the pagan Irish had several customs and practices, both religious and political, sinii- larto those of the Persians and some other Orientals. The mode of contracting mar- riages is said to have been nearly the same in Ireland as in Persia. "—Dr. Lanigan's " Ec- clesiastical History of Ireland," vol. ii. , chap.
° The student of our history is referred to other accounts, bearing allusion to morals and practices of a more advanced period, yet not tending to Christian edification. See Dr. Todd's " Liber Hymnorum," Fasciculus i. , pp. 81 to 93.
' Genesis, xix.
' II. Kings, xiii.
—-
May 15. ] LIVES OF THE IRISH SAINTS.
297
Devil also knew, that his empire over the pure mind of Dympna must end, if he could not effect her return to idolatry, and persuade her father to violate the living temple of God in her soul. His temptations readily prevailed, against that restless spirit of the flesh, which remained unfortified by the graces ofthesacraments; but,whentrieduponaweakervessel,stillprotectedbya power from on high, his arts were rendered nugatory, and his solicitations were effectually counteracted.
The approach of temptation is usually insidious, and it requires more than human strength and wisdom to divine its motive and object. Scarcely had the father of Dympna conceived this depraved passion, than natural affection for his daughter seemed to increase in intensity, and every fond caress was cautiously veiled from the suspicions of the lovely and innocent child. At length, with persuasive and flattering words, the father began to manifest the purpose he had in view, by promising a variety of elegant apparel, ornaments and wealth, or whatever might appear most desirable to a girl of her years, as a reward for compliance with his marriage proposals. Long since dedicated to the embraces of her Heavenly Spouse, Dympna trembled with horror, at. the snares laid for her purity, when she learned the full nature of their fearful import. However,shenoblyanswered,thatnoearthlyinducementorpower could oblige her, to dishonour the memory of a deceased parent, or mmister for the gratification of a living one, by any tiiought or act contrary to the natural or divine law. She declared her loathing and horror of this base and abominable proposition. But, the king was persistent in his wicked desires, v;hich grew stronger in proportion to the opposition given by his pure-minded daughter. He urged every argument, yet still to no purpose ; and, at length, inflamed with resentment, he told Dympna she must yield to his wishes, whether he succeeded in obtainmg her consent, or forced her to compliance.
Sadness settled on the soul of this holy maiden, when such a doleful in- tention was expressed. All her arguments and entreaties proved unavailing, against the attempted caresses of her father, who could not but respect that innate feeling of modesty, which parents should especially labour to inculcate in the minds of youthful children. When the heroic Judith found Iierself re- duced to similar straits, not being able to escape from the solicitation of Holofernes, she was mysteriously inspired to demand an interval of three days and three nights, that she might be at liberty to determine her future course of action. The better to cover her designs, she consented to array herself, in the most attractive robes. 9 Perhaps, Dympna had received this account from her Christian instructors, and had resolved on following such an example, under present difficulties. She asked her father for a respite of forty days, to consider his proposals ; and, in the meantime, she seemed anxious to procure those dresses and ornaments of female attire, which should tend most to enhance the attractions of her native beauty. On hearino- this her father immediately concluded, that his purpose must be accomplished • so truly do exaggerated accessories of dress betoken the weakness and frivo- lity of worldlings, with a spirit of vanity and levity, most dangerous to that purity and innocence of soul, which ought always to characterize a Christian lady. The king foolishly imagined those royal robes demanded were intended to render his daughter still more an object of delight, and that they should
at least dispose Dympna for ultimately consenting. Wherefore, his tln-eatened wrath was appeased, and he granted her request, with eagerness and loviu'^'- expressions. Like another Herod, and for a similar purpose, '° the kin^- de- clared, he would bestow half of his kingdom, had it been demanded ; but
9 Judith, X. , xii. '° Matthew, xiv. , 7.
298 LIVES OF THE IRISH SAINTS. [May 15.
he ordered everything that could serve the purposes of female decoration and minister to vanity for her special use. In this matter, his liberality was allied with that ungenerous selfishness, which contracts as it darkens the mind, driven to sinful objects and the sad consequences of depraved inclinations.
Thrice happy the soul, which aspires to God, as the ultimate aim of a holy ambition ! How noble the destiny of that young virgin, who treasured these sweet and consoling words of the Heavenly Bridegroom in her memory, that He came into tliis world to draw all hearts to Himself! How illuminated and fortified by divine grace, the tender soul of this bright pearl of chastity, when, like the apostles, she could safely exclaim, notwithstanding her natural affection for a persecuting father : " We must obey God rather than men ! "" Often did Dympna, in the hours of solitude, raise her pure heart to Heaven, for help and consolation ; often did she meditate on her vows of virginity, and on the dangerous storm that seemed impending, without any apparent prospect of release from its destructive blight.
53 The editor thought all the Acts of Irish Saints previously published by the Bollan- dists established this fact.
s* The Utrecht MS. , instead of Hibernia, reads Biitannia. Molanus does not give the country of St. Dympna's birth.
ts Among these, St. Ethelbert, King of Kent, was the first who embraced the faith, towards the close of the sixth century, and he died a. d. 6i6, all the cotemporary princes being then pagans. The East Saxons during the reign of King Sebert be- came Christians, but afterwards relapsed into idolatry. In Cressy's " Church History ofBrittany," Third Part, Booksxiii. and xiv. , a vei7 complete account of England's con- version to Christianity will be found. The kings of the Southern, Eastern, and Western Saxons, of East Anglia, of Mercia, and of Northumbria, were ihen unconverted to the faith ; and Henschenius ventures to suggest, that the father of St. Dympna might have been one of the aforesaid Saxon Kings. His subsequent conjecture is far more ingenious than probable. For admitting, as he sup- poses, that the whole Heptarchy afterwards became united under one king, and that llic Belgians recognised no other people as Saxons but those of Germany; we may ask, how could the Christian inhabitants of Hel-
gium have resolved on assigning the birth of St. Dympna to Ireland without just warrant,
because the latter country was better known to them than Britain, whilst at the same time, it is groundlessly conjectured, the Bel- gians were ignorant of this fact, that the Irish had embraced the Christian religion during previous centuries? These contradic- tory opinions mutually destroy each other, and do not merit the trouble of a grave re- futation. They are altogether unworthy the learning and critical acumen of Father Hen- schenius.
^s
and a special account of him immediately follows our Life of St. Dympna.
57 Henschenius adds: "et ita dicuntur Gerwinus, Gerlacus, Gertrudis, nota inter BelgiiSanctosnomina; Osbernus,scriptor, et alii similes. "
ss jn the Annals of Florence of Worcester, who flourished about the year 1120, we read at A. n. 937 : " lliberniensium multarum in- sularum Rogem Paganum Anlafum, a socero suo, Rege Scotorum Constantino, incitatum, ostium Humbri fluminis valida cum classe ingressum fuisse. " By other English writers, tliis Anlaf is also represented as a pagan king of Ireland, and of various islands ; and tliat he was afterwards baptized, King Ed- mund having been his sponsor, a. d. 942, or the year succeeding. This Anlaf was de- scended from the Kings of Norway, and he was the son of Sitric, first King of Dublin.
His festival is referred, also, to this date,
May 15. ] LIVES OF THE IRISH SAINTS. 291
tions, it must be observed, that paganism lingered in certain Irish localities, to a period so late as the sixth century ; for, we find various accounts referring to Magi and Gentile superstitions, before the commencement of tlie seventh cen- tury, when St. Dympna is supposed to have suffered martyrdom. As to the name Gerebern having an Anglo-Saxon rather than an Irish termination, we
find several Irish names ending in erji^ such as Fortchern, Libern, etc. Besides, several Irish names of saints are known to have been changed to suit a peculiar idiom, by the people in Britain and on the Continent of Europe,amongstwhomtheylaboured. ThenamesDympna,Genebern,and Genebrand, were probably instances in point. The weight of written autho- rity and of oral tradition furnishes irrefragable evidence of Dympna and of her companion Gerebern being natives of Ireland.
Some explanation, however, may be required, to solve certain diffi- culties, in connection with the exact period, at which this holy virgin flourished. A learned authority examines the probability of Dympna being the daughter of a Northern viking, in some part of Ireland, during the time when the Danes and Norwegians, who had established them- selves in this island, were pagans. These nations, it is well known, were under little restraint, on the matter of matrimonial impediments, con- sanguinity, and alliances. But, if such hypothesis be admitted, the times of St. Dympna must be referred to a period, not earlier than the ninth century. This should appear a more reasonable supposition, it is thought, than to allow of her having lived, in tlie latter part of the sixth, or in the beginning of the seventh century, when all the Irish princes named in our annals appear to
have been Christians, and when the rules of morality and religion were so strictly observed, that no ruler in our island would have made proposals in direct violation of them. 59 Although the period of St. Dympna's martyrdom is usually referred to about the year 600, there are better reasons for assigning it to before the year 500, or soon after this latter date. During the whole of the fifth, and likewise, during the early part of the sixth century, some pagan kings and chiefs are known to have lived in this island. We are told, that in the sixteenth century, St. Dympna was honoured greatly, in the county of Louth ; and hence, an inference is drawn by Hanmer, that her father dwelt there. ^° However, this may be, to us it appears more probable, that while
we can readily admit him to have ruled over that particular district, he was also the Dynast of a much more extensive territory, known as Airghialla,^' Oirghialla, or Oriel, which at one time spread over the greater part of Ulster but, afterwards, it was confined chiefly to the counties of Louth, Armagh and Monaghan. ^2 The great sept of this territory descended from the three Collas. ^3 Not only do popular tradition and probability of circumstances
Henschenius then quotes the authority of Colgan for asserting, that although in 812 a fleet of Danes arrived in Ireland and was re- pelled, no native or foreign writer worthy of credit had asserted, that the Danes, Norwe- gians or Normans obtained a footing in tliis island before the year 83S. See " Acta Sanctorum," tomus iii. , xv. Mali. De SS. Dympna, Virgine, et Gereberno, Sacerdote, Martyribus Gelre in Brabantia. —Prologo- mina, sect. 2, 3, 4, 7, 8, 9, pp. 477 to 479.
59 See Dr. Lanigan's " Ecclesiastical His- tory of Ireland," vol. ii. , chap, xvi. , sect. xiii. , n. 134, p. 476.
*° See Dr. Meredith Hanmer's " Chroni- cle of Ireland," p. 143. This writer died of the plague in Dublin, A. D. 1604.
*' In the east of this territory were the Oirtheara, or Orientales, and this name is still preserved, in the two baronies of Orior, in the eastern part of Armagh County, the country of the O'Hanlons. This district was also called Crich nan-Airthear, translated in the Secunda Vita S. Patricii, " Kegio Orien- talium. '
^^ Shortly after the introduction of Chris- tianity to Ireland, the descendants of Eog- ban, son to Niall of the Nine Hostages, de- prived them of the present counties of Lon- donderry and Tyone. See " The Topo- graphical Poems of John O'Dubhagain and Giolia na Naomh O'Huidhrin," n. 103, p. xix. , and n. 122, p. xxi.
^^ See an account of them, in Roderick
;
292 LIVES OF THE IRISH SAINTS. [May 15.
point to a more north-westerly residence for the father of St. Dympna known as Daphne or Davnet in the northern parts of Ireland—but even our history reveals the fact, that the Kings of Oirghalla had their chief stronghold atRathmore,^'*"nearClogher,inthepresentcountyofTyrone. Wherefore, the greater regard should be had for the following statements, which appear to connect the family and birthplace of this illustrious saint and martyr, with that particular locality. The town of Clogher is built on the little River Lanny, or LaunVj^s a branch of the northern River Blackwaltr/^ It is situated, within a barony called by the same name, and in the southern part of Tyrone County. During the pagan period of our history, it was known as Clochar-mac-Damene, or"ClogheroftheSonsofDamene. " InanoteontheFeilireofSt. ^ngus, Cathal Maguire has stated, that Clogher derived its name from a stone, which was surmounted by a golden ring, and which in his time was preserved there, attherightsideofachurch. Healsostates,thatinthisstone,theKerdman Kelstach, the most celebrated Idol of Northern Mythology, was worshipped by our pagan ancestors. ^^ Tliere is no place near Clogher, at the present day, bearing the name Rathraor, though there is a townland, named Lismore, convenient to it. However, it is not supposed a very difficult matter to iden- tify Rathraor, with the large earthen fort, situate within the former episcopal palace grounds of Clogher. First, because this earthen fort was the chief stronghold and place of residence for the princes of Oriel in after ages. ^^ Secondly, because it was the most convenient fort to Clogher, and corres- ponding with the designation of Rathraor, near Clogher. And thirdly, because it is the only fort in the vicinity, which deserves the narae of Rath—not to say RathraororthegreatRath. Thisremarkablefortresswasverystronglyforti- fied—being surrounded by three deep fosses, while the inner lis is still protected
O'Flaherty's "Ogygia," pars iii. , cap. Ixxv. , Ixxvi. , pp. 359 to 366.
*•• See what has been already stated, in the Life of St. Fanchea, Virgin, in the First Volume of this work, at the 1st of January, Art. i. , chap. i.
'5 It rises in tlie heights beyond Ferdross, and in tiie name of this stream was pre- served for many ages the etymon of the dis- trict, formerly known as Magh Leamna, pronounced Moy Leney, long after it had become merged in the more extensive terri- tory, called Oriel. In the midst of this dis- trict stands Knockmany, the sacred hill, or Olympus of the early colonists in the loca- lity. The plain of Moy Leney extended for
some distance west of Clogher to beyond Ballygawley. The present towns inAugher and Ballygawley, as well as of Clogher, lie within this ancient principality. It includetl the churches and religious foundations of Clogher and of Erriglekeerogue. Ath-Ergal, where passed the very interesting conversa- tion between St. Patrick and St. MacCartin, which is given in extenso in Eugene O'Curry's "Lectures," was a ford on the River Blackwater, situated within liiat terri- tory, probably midway between the Church of Eriiglekeerogue and Clogher, at or near Augher. This plain had Clogher on its western, and the Church of St. Dachiarog almost on iis northern extremity. This plain was also called Clossach. It preserved this
name even in the time of Father Colgan, who described it as a " level district of Ty- rone in the diocese of Clobber," and it was caUed, on an old map of it preserved in the State Pai)er Office, London, as " the coun- trie of Cormac MacBaron O'Neill. " By re- ference to Joyce, we find it may have received the name " Clossach," fronr some real or fancied resemblance this plain may have, by reason of its semicircular and detached ap- pearance, to the human ear, cloosh being the corresponding Irish word for ear. The fore- going information has been extracted from a learned topograpliical investigation, headed, "Knockmany in Tyrone," by Sacer- dos. It 7u^^it:^\<iA, \\\ \. \\q. People s Advocate,
Saturday, February 24th, 1S77, a newspaper published in Monaghan. The writer is Rev. Daniel O'Connor, P. P.
** It was formeily called the Avonmore, and it flowed tlirough Magh Leamna.
'' The " Registry of Clogher " states, that the 67^^//<7/;- sent forth puzzling answers, like tlie oracle of Pythian Apollo, at Delphos. The like statement occurs, in O'Flaherty's " Ogj-gia. "
^ We are told, there is no reason for doubting, that it was erected by Queen Baine, as a royal residence and fortress. At the date A. D. iii, in Dr. O'Donovan's "An- nals of the Four Masters," we read : "The first year of the reign of Feidhlimidh Reacth- mhar, son of Tuathal Teachtmhar, as king
—
May 15. ] LIVES OF THE IRISH SAINTS.
293
by a very strong breast-work of earth. ^9 In former times, it must have been a stronghold of great importance. Covering the southern dedivity of the hill, on which Rathmore is situated, may be seen at intervals down the hillside smaller circumvallations, or fosses. 7°
There was a certain holy virgin belonging to the family of Orgiel, and we are told, her name was Damnoda, otherwise Dymna, surnamed Schene, or the fugi- tive. Sheissaid,inoneplace,tohavebeenthedaughterofDamen,? 'whowasthe son of Corpre, surnamed Damh-airgid, and she was one of the saints belonging to the family of Colla Dacrioch, according to the martyrologists. But, Colgan tells us, that in some MSS. he found Damand-Scene, Mac Daimhen, etc. , which means Damand the fugitive, son of Damen. However, here he thinks two mis- takes have occurred. First, the change of one letter for another, thus making Damand appear for Damnad. He says, there was a very celebrated virgin of the family of Orgiel, commonly called Damnad, who in his time was vene- rated, throughout the whole territory of Orgiel. There is no male or female saint to be found in our histories, or fasti, named Damand, or any name more
resembling it than Damnad. Secondly, another mistake arose from the first, as Colgan conjectures, for we have Mac Daimen used, for ingen Daimhein,? ^ or for ingen mhic Daimhein. 73 The Irish hagiographer thinks, that no other saint can be meant, than Damnad, or Dimna, virgin, as may be gathered from the added epithet SceiieJ'< Thus, he supposes, Damnad Scene, that is Dam- nada, or Dimna, the fugitive, can be no other than the St. Dympna, who fled fromIrelandtoBelgium,andwhowasafterwardskilledbyherfather. Colgan remarks, that although this saint was venerated in Belgium, on the 15th of May, her festival in Ireland was placed, at the 13th of June,7S as might be
seen, by consulting our native martyrologies. ^^ The reader is referred, also, to what is stated, at this latter date.
over Ireland. Baine the daughter of Seal, was the mother of this Feidlilimidh, it was from her Cnoc-Baine in Oirgliialla (was called), for it was there slie was interred. It was by her also Rath-mor of Magh-Leamhna, in Ulster, was erected. "—Vol. i. , pp. 102, 103. The above pithy sentence, gives a compendious history of the sepulchre of Knockmany, and who knows, says the Rev. Daniel O'Connor, but that it may be almost a literal translation of the oghamic marks, scorings, concentric circles, lines and dots, so faithfully represented on Mr. Wakeman's engraving ? See the very interesting Paper, with accompanying illustratious, by that gentleman, intituled " The Megalithic Se- pulchral Chamber of Knockmany, County Tyrone, with some remarks on Dolmens in Fermanagh and its borders. " See "Journal of the Royal Historical and Archaeological Association of Ireland," &c. , A. u. 1876, vol.
iv. , Fourth Series, pp. 95 to 106.
*9 The enclosed space within this rath is
much more extensive, than any the Rev. D. O'Connor had elsewhere seen. It includes fully three times as much space as the simi- larly constructed stronghold, called in Job- son's Survey of the County of Monaghan, " Manning's Castle," in the plain of Donaghmoyne, the difference in the case of the latter being, that in the lapse of time, a mediaeval castle, with drawbridge, &c. , was erected on its summit.
7° It is related, that on the occasion of an incursion from an invading party, these fosses could be flooded from an adjoining lake, and thus contribute to the defences of the royal residence. Of this lake, there now remains no vestige, though a little to the west of the rath traces of an ancient lake are more apparent. Much credence is given at Clogher to a tradition, which states that, at the time of the Reformation, theguardian of the "Bell of St. MacCartin," for greater safety, cast this venerated relic into this latter lake, which had not then wholly disappeared.
^' This king was the grandfather of St.
Endeus of Arran, who flourished before the latter part of the fifth century.
^^ The daughter of Damen, in English.
'3 The daughter of the son of Damen, in English. We find, that Dympna was not a sister of St. Endeus, for her name does not appear amongst those of his sisters, who are often mentioned. She must have been either a first cousin or an aunt of his, if we follow the accounts of our genealogists; for, she is said to have been the d'aughter, or the paternal grand-daughter, of Daimhein, or Damen. a king of Orgiel, who was also grandfather to St. Endeus of Arran.
'••"Quod fugientem, sive fugitivum, vel fugitivam, denotat. "
75 In the Martyrology of Tallagh, at this day, we find the entry, " Damnat Sleibhe Betha. "—Rev. Dr. Kelly's "Calendar of
LIVES OF THE IRISH SAINTS. May 15.
If this conjecture of Colgan be admitted, St. Dympna must have been born before the year 500, as her relative St. Endeus ^^ flourished prior to that time. We have no reason for beheving, that the Damen alluded to was a Chris- tian, and one of his sons might have been a pagan. In this case, the Rev. Dr. Lanigan considers our saint's martyrdom cannot be assigned to a later period, thantoabouta. d. 500. ^^ Onthismatter,however,muchuncertaintyprevails and, after all, it will be found most expedient, to confine ourselves within those accounts given, in the more ancient Acts of St. Dympna, which are now accessible, and which contain her traditional biography.
This holy virgin, a most stainless vessel of election, is said to have been daughter to one of those petty kings, who ruled in Ireland, and that he was also an idolater. Although this prince, addicted to pagan superstition, de- spised the true God, whose worship had been generally diffused by the apos- tles throughout the known world ; yet, he had acquired fame, owing to his supremacyoverrivalchieftains,andthroughhisprowessinwar. Hewasalso wealthy, besides being powerful.
The wife ^s of this prince was descended from a noble family. As in figure and in features, her beauty formed the theme of general conversation, so her husband became devotedly attached to his companion. It had been remarked by all, that the young and graceful Dympna bore astrikingresemblancetohermother. Fromherearliestinfancy,thechild seemedtohavereceivedspecialgracesfromHeaven. Althoughaccustomed to all the luxuries of life, owing to her birth, education, and position, this noble child appeared to have disregarded all her advantages of rank and station, and to have turned her thoughts towards more abiding interests. It was re- marked, that she felt no inclination to indulge in those idle amusements, in which so many of her sex waste their precious moments. She avoided dancing, profane singing, and all unbecoming pleasures. She carefully shunned all incentives, dangerously affecting the habits and sentiments of decorum and modesty. The very name of Damhnait,^° or Dympna,^' is said by the old writer of her Acts, to have given a promise, that she would afterwards render
herself worthy of God's approval. Like the white snow-drop of her natal lawns, that springs upward fi-om the rank and frozen soil, with its blossom
294
Irish Saints," p. xxvii.
7* See Colgan's " Acta Sanctorum Hiber-
nice," xxi. Martii. Vita S. Endei, Appendix, cap. iv. , pp. 713, 714.
" See his Life, in the Third Volume of this work, ? . t the 2ist of March, Art. i.
St. Dympna having suffered about 500, it may be objected that the Andoverpes, or people about Antwerp, were pagans until the seventh century (see Fleury, i, 38, sect. 29), and many of ihem still later. But in the saint's Acts, they arc not represented as Christians in her time, although it is said there was a church at Ghee). Besides our not being bound to believe this part of the narrative, it may be observed, that a church or chapel might have been erected thereby some former missionaries, which, however, was neglected by the inhabitants. It may
also be said, that in the latter end of the said seventh centuiy, Antwerp was but a small place, a castrum, as appears from the Life of St. Villebrod. This difficulty is easily removed; whereas in the Acts it is only called a castrum, and this is no allusion to its having been in St. Dympna's days a place
tory of Ireland," vol. ii. , chap, xvi. , sect.
xiii. , n. 134, pp. 476, 477.
" According to some accounts, she and
her daughter were Chiislians, and baptized by the holy Priest Gerebern. See " Les Petits Hollandistes' Vies des Saints," tome v. , Mai 15. p. 551.
^° The English meaning of this name is not given in Dr. O'Donovan's list of Irish female names.
^' The Irish name Damhnait or Devnet is Latinized Dymphna, as we are informed by Dr. O'Donovan, referring to the Irish tract, on " The History of Remarkable Women. " See "The Topographical Poems of John O'Dubhagain and Giolla na Naomh O'Huid- hrin,' Introduction, p. 61.
thinks Colgan's conjecture,
^^
that Dymna the fugitive was the same as St. Dympna the martyr, not improbable. It is evident such is his meaning, altiiough through a misprint, "not prohal>le" occurs. He afterwards adds* " To the hypothesis of
—
of consequence. " "Ecclesiastical His-
lie also
;
———
May 15. ] LIVES OF THE IRISH SAINTS. 395
pure and bright and vigorous, even through the chiUing blasts of winter; so this precious and lovely child bloomed in the midst of a moral landscape, where desolation overspread the face of nature, and contamination was to be apprehended from the mire and thorns, that surrounded this lily of stainless chastity.
CHAPTER II.
DEATH OF DYMPNA's MOTHER—THE SAINT's VOCATION TO THE TRUE FAITH—HKR father's proposal of MARRIAGE DYMPNA'5 VIRTUES AND CONSTANCY—SHE SEEKS THE ADVICE OF GEREBERN—IS COUNSELLED TO FLY FROM HER NATIVE COUNTRY—ST. DYMPNA, GEREBERN, AND TWO COMPANIONS, LEAVE IRELAND THEY ARRIVE AT ANTWERP—PROCEED TO GHELE—TAKE UP THEIR RESIDENCE IN THE NEIGHBOURHOOD OF ST. MARTIN'S ORATORY—THEIR PIOUS MANNER OF LIVING—GRIEF OF THE KING ON HIS DAUGHTER'S DEPARTURE—ORDERS MESSEN- GERS TO SEEK HER—PROCEEDS ON A LIKE SEARCH HIMSELF—ARRIVES AT ANTWERP—HIS SERVANTS BRING HIM INTELLIGENCE OF DYMPNA's DISCOVERY—HE VISITS THE PLACE OF HER RETREAT—URGES HER TO CONSENT GEREBERN'S NOBLE REPRIMAND—THE KING'S ATTENDANTS DESIRE THE DEATH OF GEREBERN —THEIR. REPROACHES AGAINST THE HOLY PRIEST—HIS JUST REPROOFS—THE SERVANTS OF THE KING BEHEAD GEREBERN, WHOSE LIFE AND DEATH BEAR A STRIKING RESEMBLANCE TO THE ACTS AND PASSION OF ST. JOHN THE BAPTIST.
At a very early age, St, Dympna was left without the protecting care of a mother, who, lapsing into an infirm state of health, was finally removed from her by death. But, this temporal misfortune, perhaps, proved the occasion of greater spiritual gain for the orphan. She is said to have been placed under the tutelage of certain Christian women, who were her nurses and guardians. By these, she was also taught the lessons of divine faith, and admonished regarding the necessity of fulfilling all the duties they inculcated. It should seem that, during this guardianship, her father gave himself little concern, regarding the direction of his daughter's religious convictions. After being prepared in a proper manner for the reception of the Sacrament of Baptism, it was conferred on the noble maiden, by an old and a venerable priest, named Gerebern, or, as sometimes called, Genebrand. '
The grace of this sacrament was destined to produce other salutary effects, inthemindofthepiousneophyte. Shehadlongfeltagrowinginclination, asheryearsprogressed,toconsecratehervirginitytpGod. Accordingly,she consulted her director, in whose sanctity and prudence she had great confi- dence, on this matter. His advice accorded with her own holy desire ; and, thenceforth, she took her resolution of diverting her thoughts from the allure- ments of the world, to which her birth, her station, and her beauty, might seem to invite.
More vehemently even than Abraham grieved for the loss of his wife Sarah,2 qj. ^\^^^ Jq^^ lamented the sudden death of his children,3 the Gentile
Chapter ii. — ' The Rev. S. Baring- "Kinder Mahrchen," p. 65. We are in- Gould has remarked, that there is no very formed, likewise, that the story is found ancient account of the Legend of Saints among the Highlanders, Neapolitans, Dympna and Gerebern, whose martyrdom Greeks, Germans, Litliuanians, Hungarians, rests on tradition ; while, there is much &c. See " Lives of the Saints," vol. v. ,
fable in their story, and every appearance of its earlier part being the localization of the \vide-spread household tale of " Catskin," the German " Allerlcirauch," Grimm's
May 15, p. 207, and n. i.
° Genesis, xxiii.
^ Job, i. 18, 19, 20, 21.
t " It may be thouglit strange, that even a
296 LIVES OF THE IRISH SAINTS. [May 15.
king mourned his deceased partner. However, this grief manifested itself in that strange and irrational manner, so commonly incident to the thoughts of a heart, not purified by the holy influence of religion. After a lapse of some time, the king resolved on alleviating his sorrows, while preserving a vivid recollection of their cause, by sending messengers, not only to all parts of his own principality, but even to adjoining countries, and charged with a commis- sion, to find some noble lady, exactly resembling his deceased wife in features and in figure. Should their search prove successful, those ambassadors were directed, to demand the selected lady's hand in marriage. They were also instructed, to conduct her to their dynast, with every demonstration of pomp and rejoicing.
The confidential and distinguished persons, selected for this tour of dis- covery, made every preparation for departure, having been previously assured, they should receive marks of still greater favour and honour, if tiicy could succeedinthatobject,onwhichtheywereengaged. Thekingdesiredthem to use every discreet means, for being introduced to as many noble ladies, as they could visit, within a reasonably short interval. They were directed, to report all particulars, regarding the personal appearance and mien of those ladies. Some time was necessarily spent, in perfecting the arrangements for the required inspection, and many countries were visited, but in vain ; so tliat, after a fruitless inquiry and search, 'the messengers despaired in accomplisli- ing the object of their king's desire, and they proposed to return. A new idea seems to have taken possession of their minds. On entering their sove- reign's court, the king was told, how fruitless had proved that long investiga-
tion, made during their absence. At the same time, they remarked, how exceedingly like her mother Dympna appeared, both as to amiability of dis- position and beauty of person. Nor could her father, they declared, more perfectly revive the recollection of his past happiness and affection, than by persuading his charming daughter, to give her consent to nuptials, such as they suggested. The very instinct of natural law should have corrected such an opinion, and parental feelings should have revolted from the unhallowed suggestion. For the honour of human nature, it is to be hoped, th. at even amongst the pagan inhabitants of our country, incestuous marriages were rare. * However, we have some authenticated accounts of habits and customs,s after- wards very generally eradicated, through the bright and purifying influences of Christianity's general diffusion. ^ The unholy relation of Lot towards his daughters,7 and of Amnion towards his sister, Thamar,^ prove how degrading monstrosities of passion may stain the souls of men, who yield to the base allurements of vice and irreligion. We can, therefore, scarcely wonder at however severely we may reprobate—the conduct of this Gentile potentate, who lent a willing ear to the poisoned words of his evil counsellors. The
pagan, anyhow civilized, could have resolved xvi. , sect, xiii. , n. 134. p. 477. We are re on marrying his own dauglitcr ; but inces- ferred for evidence of the foregoing state- tuous mairinges of this, and even of a nients to Vallancey's "Vindication," etc. , worse kind, were not unusual among some p. 351.
nations, otherwise far removed from the sav- = jjee O'Flaherty's "Ogygia," pars, iii. , age state, such as the Persians in the cap. xlvii. , p. 282 ; and cap. xlix. , p. 287,
proudest time of their empire. It is certain, that the pagan Irish had several customs and practices, both religious and political, sinii- larto those of the Persians and some other Orientals. The mode of contracting mar- riages is said to have been nearly the same in Ireland as in Persia. "—Dr. Lanigan's " Ec- clesiastical History of Ireland," vol. ii. , chap.
° The student of our history is referred to other accounts, bearing allusion to morals and practices of a more advanced period, yet not tending to Christian edification. See Dr. Todd's " Liber Hymnorum," Fasciculus i. , pp. 81 to 93.
' Genesis, xix.
' II. Kings, xiii.
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Devil also knew, that his empire over the pure mind of Dympna must end, if he could not effect her return to idolatry, and persuade her father to violate the living temple of God in her soul. His temptations readily prevailed, against that restless spirit of the flesh, which remained unfortified by the graces ofthesacraments; but,whentrieduponaweakervessel,stillprotectedbya power from on high, his arts were rendered nugatory, and his solicitations were effectually counteracted.
The approach of temptation is usually insidious, and it requires more than human strength and wisdom to divine its motive and object. Scarcely had the father of Dympna conceived this depraved passion, than natural affection for his daughter seemed to increase in intensity, and every fond caress was cautiously veiled from the suspicions of the lovely and innocent child. At length, with persuasive and flattering words, the father began to manifest the purpose he had in view, by promising a variety of elegant apparel, ornaments and wealth, or whatever might appear most desirable to a girl of her years, as a reward for compliance with his marriage proposals. Long since dedicated to the embraces of her Heavenly Spouse, Dympna trembled with horror, at. the snares laid for her purity, when she learned the full nature of their fearful import. However,shenoblyanswered,thatnoearthlyinducementorpower could oblige her, to dishonour the memory of a deceased parent, or mmister for the gratification of a living one, by any tiiought or act contrary to the natural or divine law. She declared her loathing and horror of this base and abominable proposition. But, the king was persistent in his wicked desires, v;hich grew stronger in proportion to the opposition given by his pure-minded daughter. He urged every argument, yet still to no purpose ; and, at length, inflamed with resentment, he told Dympna she must yield to his wishes, whether he succeeded in obtainmg her consent, or forced her to compliance.
Sadness settled on the soul of this holy maiden, when such a doleful in- tention was expressed. All her arguments and entreaties proved unavailing, against the attempted caresses of her father, who could not but respect that innate feeling of modesty, which parents should especially labour to inculcate in the minds of youthful children. When the heroic Judith found Iierself re- duced to similar straits, not being able to escape from the solicitation of Holofernes, she was mysteriously inspired to demand an interval of three days and three nights, that she might be at liberty to determine her future course of action. The better to cover her designs, she consented to array herself, in the most attractive robes. 9 Perhaps, Dympna had received this account from her Christian instructors, and had resolved on following such an example, under present difficulties. She asked her father for a respite of forty days, to consider his proposals ; and, in the meantime, she seemed anxious to procure those dresses and ornaments of female attire, which should tend most to enhance the attractions of her native beauty. On hearino- this her father immediately concluded, that his purpose must be accomplished • so truly do exaggerated accessories of dress betoken the weakness and frivo- lity of worldlings, with a spirit of vanity and levity, most dangerous to that purity and innocence of soul, which ought always to characterize a Christian lady. The king foolishly imagined those royal robes demanded were intended to render his daughter still more an object of delight, and that they should
at least dispose Dympna for ultimately consenting. Wherefore, his tln-eatened wrath was appeased, and he granted her request, with eagerness and loviu'^'- expressions. Like another Herod, and for a similar purpose, '° the kin^- de- clared, he would bestow half of his kingdom, had it been demanded ; but
9 Judith, X. , xii. '° Matthew, xiv. , 7.
298 LIVES OF THE IRISH SAINTS. [May 15.
he ordered everything that could serve the purposes of female decoration and minister to vanity for her special use. In this matter, his liberality was allied with that ungenerous selfishness, which contracts as it darkens the mind, driven to sinful objects and the sad consequences of depraved inclinations.
Thrice happy the soul, which aspires to God, as the ultimate aim of a holy ambition ! How noble the destiny of that young virgin, who treasured these sweet and consoling words of the Heavenly Bridegroom in her memory, that He came into tliis world to draw all hearts to Himself! How illuminated and fortified by divine grace, the tender soul of this bright pearl of chastity, when, like the apostles, she could safely exclaim, notwithstanding her natural affection for a persecuting father : " We must obey God rather than men ! "" Often did Dympna, in the hours of solitude, raise her pure heart to Heaven, for help and consolation ; often did she meditate on her vows of virginity, and on the dangerous storm that seemed impending, without any apparent prospect of release from its destructive blight.
