No More Learning

1 Of this Feiirim Festology-- sometimes called the Martyrology of Aengus
Ceile De-- six copies, at least, are known to be extant, and four of these are on vellum. Two copies are preserved in the Bodleian Library, Oxford ; one, if not two, at St. Isidore's College, Home; one in the Burgundian Library, Brus sels ; one, a transcript, made for Dr. Todd, by Professor O'Curry ; and one, found in the celebrated Leabhar Mdr Duna Doighre' -- commonly called the Leabhar Breac--compiled about the year 1400, and now in possession of the Royal Irish Academy, Dublin. "There is a short history of the author, and the tract prefixed to this copy, which commenced, as such Gaedhlic documents usually do, with giving the name of the author, the time, the place, and the object of the composition. There is, then, a short disquisition on this arrange ment, in which the usages of the philosophers and the order of the creation are referred to as precedents". See Lectures on the Manuscript Materials of Ancient Irish History, Lect. xvii. p. 363.
2 In O'Heilly's Chronological Account of nearly Four Hundred Irish Writers, p. liii. , it receives the designation of a Hierology.
3 An illustration, in the Irish language and character, will be found in Lec tures on the Manuscript Materials ofAncient Irish History, Appendix No. cxiii. p. 610, and which has been published from the original, contained in the Leabhar Breac --a MS. belonging to the Royal Irish Academy. The five stanzas in Irish have been thus rendered into English, by Mr. O'Curry: --
" Sanctify, O Christ 1 my words :-- O Lord of the seven heavens ! Grant me the gift of wisdom,
O Sovereign of the bright sun !
O bright sun, who dost illumine
The heavens with all thy holiness! O King who governest the angels !
O Lord of all the people ! ,
18 The Life and Works of
a poem, by way of preface, and it consists of two hundred and twenty quatrains. But of these only eighty are found prefixed to the main poem, or chief subject matter. The remaining one hundred and forty quatrains are postfixed to the main poem, and these are called the post or second preface, by Mr. O'Curry. We may rather, perhaps, consider them in the light of those verses, which many of our medieval and modern poets designate the " L'Envoy", as the conclusion of a poem. The verses are in a similar character, and follow the like measure, as they are indeed a continuation of the Invocation, The eighty stanzas
prefixed to the main poem, in very beautiful and forcible lan
guage give us a very glowing account regarding the sufferings and tortures of the early Christian martyrs ; how their perse cutors' names have been forgotten, while those of their victims were remembered with honour, veneration, and affection ; how Pilate's wife sinks into oblivion, while the Blessed Virgin Mary has been rememberer! and venerated from earth's uttermost bounds to its centre. Even in Ireland, the enduring supremacy of Christ's Church had been manifested. Tara had been aban doned and become a desert, because its kings were vain-glorious, while Armagh remains the populous seat of dignity, piety, and learning. Cruachain, a former royal residence of the Connaught kings, is deserted, while Clonmacnois resounds with the dashing
of chariots and tramp of multitudes to honour St. Ciaran's shrine. Aillinn's royal palace had passed away, while St. Brigid's church at Kildare retained its dazzling splendour. Ul
0 Lord of the people !
0 King all righteous and good!
May I receive the full benefit Of praising Thy royal hosts.
Thy royal hosts I praise,
Because Thou art my Sovereign ; 1 have disposed my mind
To be constantly beseeching Thee.
1 beseech a favour from Thee,
That I be purified from my sins
Through the peaceful bright- shining flock, The royal host whom I celebrate".
We are informed, that General Vallancey and Theophilus O'Flanagan, having met with this poem -- which is rather a conspicuous one -- in the Leabhar Breac, and finding the name of Christ contractedly written Cli, with a horizontal dash over these two letters, considered they had found an address to the sun. This was a supposed proof of the former worship of that luminary by the ancient Irish. The letters C B were presumed to have been a contraction for Creas, which, from the books of Indian Brahmins and the Sanscrit, Vallancey conjectured to be a name for the sun, common both to Ireland and India. These views of General Vallancey, with a highly poetical translation of Aengus'poem, were embodied in a small printed pamphlet. ? This was addressed "To the Pre sident and Members of the Eoyal Irish Academy, as a proof of the Ancient History of Ireland", by General Vallancey.
St. ^ngusius Hagiographus. 19
ster's royal palace at Emania had disappeared, while the holy
Coemghen's church at Glcann-da-locha remains in full glory.
The monarch Leaghaire's pomp and pride were extinguished, while St. Patrick's name continues to shine with undiminished lustre. Thus, the poet continues to contrast fleeting and for gotten names and reputations of great men and establishments, belonging to the pagan and secular world, with the stability, freshness, and splendour of Christian Churches, and the ever- flourishing names of their illustrious, although often humble founders. The third part is properly the tSlirS or Festological Poem itself, and it is comprised within three hundred and sixty- five quatrains, which, the reader will observe, forms a stanza for each day in the year. The Circumcision ofour Lord is placed at
the head of the Festivals, and with it the FMirS begins. 1 This poem is not wholly confined to notices of the Irish saints. Our great national Apostle, St. Patrick, is commemorated at the 17th of March. 2 And again, at the 13th of April, Bishop Tassagh, one of St. Patrick's favourite companions, is recorded. * Bishop Tassagh was chief manufacturer and ornamenter of croziers, crosses, bells, and shrines, and attended St. Patrick at his death.
The whole of this, which is the chief poem, as also the first preface, is thickly interlined with an ancient gloss and commen tary. These explain difficult or obsolete words and passages. Sometimes, notes may be found on the sites of ancient churches, connected with our Irish saints, who lived to the time of our author. Occasional passages from their Lives and Miracles will be seen. These notes are interspersed over the margin, and
1 In the Lectures on the Manuscript Materials of Ancient Irish History, Appendix No. cxiv. p. 611, may be seen the first stanza of this part of the poem in the Irish language and character, as extracted from the original found in the Leabhar Breac, R. I. A. It has been thus rendered into English by
Mr. O'Curry:--" At the head of the congregated saints, Let the King take the first place :
Unto the noble dispensation did submit Christ --on the calends of January".
* See Ibid. , Appendix, No. cxv. for the Irish stanza thus rendered into
English:--
" The blaze of a splendid sun,
The apostle of stainless Erinn, Patrick-- with his countless thousands, May he shelter our wretchedness".
* See Ibid. , Appendix, No. czvi. , for the Irish stanza, thus rendered into
" The kingly Bishop Tassagh,
Who administered on his arrival,
The body of Christ-- the truly powerful King -- And the Communion to Patrick".
English :--
$0 The Life and Worhs of
they require close and accurate study to connect them with their appropriate textual passages. The three parts, or cantos, into which the entire poem has been divided, may be treated, indeed, as one continuous composition. The last words of the Invocation are the first words to. the first preface of eighty stanzas ; while the last words of this preface are the first words of the main poem ; and again, the last words of this chief poem are the first words of the post or second preface, which consists of one hundred and forty stanzas.
This latter division concludes the work, and in it JEngus recapitulates the subject of his FdlirS, teaching the faithful how to read and use and explaining its arrangement. He declares, though great the number, he has only been able to enumerate the princes of the saints in it. He recommends for pious meditation to the faithful, and indicates spiritual benefits to be gained by reading or reciting it. He says, he had travelled far
and near to collect the names and history of subjects for his praise and invocation. For the foreign saints, he consulted St. Ambrose, St. Jerome, and Eusebius. He collected the festivals of our Irish saints from " the countless hosts of the illuminated books of Erinn". He then says, having already mentioned and invoked the saints at their respective festival days, he will now invoke them in classes or bands, under certain heads or leaders. This done in the following order: The elders or ancients, under Noah the prophets under Isaiah the patriarchs under Abraham the apostles and disciples under Peter the wise or learned men under Paul the martyrs under Stephen the spiri tual directors under old Paul the Virgins of the World under the Blessed Virgin Mary; the holy bishops of Rome under Peter; the bishops of Jerusalem under Jacob or James; the bishops of Antioch also under Peter the bishops of Alexandria under Mark division of them under Honorati division of learned men under the gifted Benedict all the innocents who suffered at Bethlehem under Georgius the priests under Aaron the monks under Anthony division of the world's saints under Martin the noble saints of Erinn under St. Patrick the saints of Scotland under St. Colum Cille while the last great division of Eriun's saintly virgins has been placed under holy St. Brigid of Kildare. In an eloquent strain, Aengus then continues to beseech our Saviour's mercy for himself and for all mankind, through the merits and sufferings of those saints he has named
and enumerated. He asks through the merits of their dismem
bered bodies through their bodies pierced with lances
The Felire or Festologies are closely connected with lives of the saints. That of Aengus especially receives the praise of M. do la Viilemarque in the November number of the French periodical, Lt Corrupondant, for 1863.
through
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St. ^Eugusius Uayiographus. 21
their wounds ; through their groans ; through their relics ; through their blanched countenances ; through their bitter tears ; through all the sacrifices offered of the Saviour's own Body and Blood, as it is in Heaven, upon the holy altars ; through the blood that flowed from the Saviour's own side ; through his sacred Humanity ; and through His Divinity in union with the Holy Spirit and the Heavenly Father. After this long invocation, Aengus says the brethren of his order deemed all his prayers and petitions too little ; whereupon, he resolves to change his course, that no one
may have cause for complaint. Then, he commences another
moving appeal to our Lord lor himself and all men. He be
seeches mercy according to the merciful worldly interposition of Divine clemency in times past. Thus Enoch and Elias had been saved from dangers in this world ; Noah had been saved from the deluge; Abraham had been saved from plagues and from the Chaldeans ; Lot had been saved from the burning city ; Jonas had escaped from the whale ; Isaac had been delivered from his father's hands. He entreats Jesus, through inter cession of his Holy Mother, to save him, as Jacob was saved from the hands of his brother, and as John [Paul] was saved from the viper's venom. He again recurs to examples found in the Old Testament He mentions the saving of David from Goliath's sword ; the saving of Susanna from her dangers ; of Nineveh from destruction; of the Israelites from Mount Gilba [Gilboa]; of Daniel from the lions' den; of Moses from the hands of Faro [Pharaoh] ; of the three youths from the fiery furnace ; of Tobias from his blindness ; of Peter and Paul from the dungeon ; of Job from demoniac tribulations ; of David from Saul; of Joseph from his brothers' hands; of the Israelites from Egyptian bondage ; of Peter from the sea-waves ; of John from the fiery caldron ; of Martin from the priest of the idol. Again, he beseeches Jesus, through intercession of the Heavenly household, to be saved, as St. Patrick had been, from the
drink at Teamhar [Tara], and as St Coemhghin
EKioeisvoine]dhad been at Gleann dalocha [Glendalough], from perils of the mountain. '
St. Aengus, we are told, resided at his church, in a place called Disert Bethech,2 which lay on the northern bank of the river n- Eoir--now the Nore--and a few miles above the present Mon- asterevan, in the Queen's County. This, however, must be an in correct topographical description of the locality. Aengus had then just finished his Festology. A friendship was here formed between our saint and Fothadh the canonist, who showed the poem he had composed for Aedh's decision. Before pre-
1 See Manuscript Materials ofAncient Irish History. Lcct. xvii. pp. 365 to 370. 1 We feel inclined to believe this place was not distinct from Dysart Enos.
S
22 The Life and Works of
senting it to the king, he desired and received the warm ap
proval of his brother poet. 1
" It is said, Aengus Ceile De first published or circulated his
Festology" that year when Aideus the Sixth, surnamed Oirdnidhe, undertook his expedition against the Leinster people, a. d. 804, according to the most correct supposition. At this time, Aedh encamped at Disert Bethech. Fothadius, the Canonist, accompanied him. This learned man is said to have received a present of the Feilire, which had been first shown to him, from our saint's hands. Fothadh solemnly approved and recom mended it for perusal by the faithful. * Thus, it would appear, that the poem nad not been issued, until after the death of holy Abbot Malruan, which took place a. d. 792, according to the best computation. } This fact appears still more evident, as in the Festilogy, the name of Tallagh's venerable superior is found recorded, with a suitable eulogy. Professor O'Curry says, that according to the best accounts, Aengus wrote his poem in or before a. d. 798 ; for, so far as can be ascertained, the name of any saint, who died after such date, cannot be discovered in it. *
According to Colgan, Aengus had resolved upon commenc ing another work, in which should be included the names of saints, omitted in his Feilire, that thus any doubt regarding the veneration due to them, and the intentional omission of their names in his poem, might in a measure be obviated.
In conjunction with St. Molruan, it is said, he undertook the compilation of another work, named usually Martyrologium ^Engussii filii Hua-Oblenii et Moelruanii, "the Martyrology of JEngus and Molruan". It is sometimes known as Martyrologium
Tamlactense, " the Martyrology of Tallaght". This work, which some consider prior to the Feslilogium, in the order of being composed, is prosaic and very comprehensive. * For every day,
1 See Ibid. , p. 364.
2 See Ibid. , p. 364; also Colgan's Acta Sanctorum Hiberniae, xi Martii. Vita S. Aenoussii, cap. xiii. p. 581.
3 Sucfc is the correction of Mr. O'Donovan, although the Four Masters place hit death at a. d. 787. See O'Donovan'g Annals of the Four Masters, vol. i. pp. 392, 393.
* See Lectures on the Manuscript Materials of Ancient Irish History. Lect. xvii. p. 362.
5 In the summer of 1849, Mr. Eugene O'Curry and Dr. Todd examined the MS. collections in the University of Oxford, for four days spent there; and during their stay, so far as time permitted, they extracted various readings, considered desirable and useful, from the Festilogium of jEngus. These were intended to further illustrate Mr. O'Curry's transcript of this poem.
other valuable documents, they discovered two fine copies of the Martyrology of iEngus the Culdee, and the Psalter-na- Rann, comprising five books on the Irish Saints, by the same author. During this year, also, Mr. O'Curry spent some months in the British Museum, London, having his transcribed copy of the Festilogy with him. It appears now, that this work was inaccurately noticed by Edward O'Reilly in his " Irish Writers", at the year 800; by Dr. O'Connor,
Amongst
St. ^Engusius Hagiographus. 23
a list of foreign saints was first set down, and then followed the names of our Irish saints. Colgan considers this work the most copious of all the martyrologies he had ever seen. 1 Yet, it would seem to have been extremely defective, in parts. The names of many saints, omitted in the Roman and other martyrologies, are to be found in the first part of the Martyrology attributed to JEngus and Molruan. However, a learned authority supposes, that -5? ngus composed a still more ancient Martyrology, which deserves to bear his name, and that this is the oldest Irish Martyr
'n hig " Stowe Catalogue", page 30, note 3 : and in Harris's Ware " Irish Writers", page 53. The Irish Archaeological Society has announced the inten tion of supplying a desideratum long felt in native literature, by publishing at
a future period " The Hagiographical Works of St. iEngus the Culdee". Wa fear, however, an indefinite postponement.
1 This opinion he must have entertained, however, before the OClerys had prepared the celebrated one, now popularly known as " The Martyrology of Donegall". See Acta Sanctorum Mibernim, xi. Martii. Vita S, JEengussii, cap. xii. p. 581. At note 10, affixed to this passage we find the following interesting statement. Father Heribert Eoswede, a man deeply versed in ecclesiastical antiquities, had received from the Carthusians at Treves, or Triers, in Germany,
a certain very ancient codex, belonging to St.
Willebrord's Monastery at Epter- nac, in Triers diocese, and in the duchy of Luxemburg. It contained an ex ceedingly old and most complete Martyrology. This included names of many saints for each day, not found in the Martyrologium Romanum, or in any other Martyrology hitherto edited. He thought this was the Martyrology of St Jerome, and that it should have been thus designated, owing to the prefixed title : Christe fave votis. Codex S. Willebrordi continet Martyrologium Hieronymi. Whether this had been the Martyrology ascribed to St. Jerome, or to St. Eusebius, or to St. Willebrord, in most particulars, Colgan says, it agreed with the Martyrology of St. ^ngus, or with the Martyrology of Tallagh. Only, in this latter, those places where the Martyrs suffered were more accurately noted, and it had the advantage of being more copious. The Martyrology of Tal lagh has also added at each day certain Irish saints, and frequently some other saints, wanting in the Epternac copy. Two reasons incline Colgan to believe that St. Willebrord brought that Martyrology --which is known as Coder S. Wilebrordi or Epternacensi-- with him, when he left Ireland on his way to Ep ternac. First, two copies had been preserved in Colgan's time, although differ ing somewhat in certain places. These belonged to Ireland. One of them had been transmitted to Louvain. It was written on old vellum, but it was not found in a perfect state. Each day, the other copy had been expected " ex quo Sanctos Hiberniae jam excerptos accepimus". No other copy of this work was known to be extant in any of the European libraries, that only excepted which belouged to the collection of Epernac MSS. Secondly, one of these copies seems to have its authenticity proved correlatively with the other. For St. Willebrord, whose Codex has his name inscribed, and whose very handwriting can be traced in part, with every appearance of certain proof, did not come from Anglia -- as- some writers say -- but he came from Hibernia immediately to Friesland or Frisia, and thence to Epternac. Willebrord had previously lived in Ireland, from the twentieth to the thirty-third year of his age, engaged in scholastic studies and in practices of piety, as Alovinus Flaccus states in hig Life, and as Venerable Bede has it in his Sistoria Ecclesiastica Gentts Anglo- rum, Lib. v. cap. 10, 11, and 12. For the truth of these statements, Colgan cites other authorities, in the Life of St. Suithbert, at the first day of March. It is not at all probable, that Willebrord found the aforesaid Martyrology in the territory of Frisia, or in other adjoining districts, in a great measure in habited only by unbelievers. Nor has any similar copy been there discovered. On the contrary, Colgan asserts that many such copies were to be found in Ireland when he wrote. As here mentioned, in the Life of St. -&ngus, tha
24 The Life and Works of
ology known. 1 As iEngus, in his metrical work, " The Festilc- gium", cites the martyrologies attributed to Jerome and Eusebius, it is highly probable, that he must have used these works, now supposed to be lost, while engaged at the compilation of his own writings. 2 Nay more, might it not be possible, that the first part of this Martyrology to some extent, transcript from that ascribed to Eusebius or to Jerome And what delight and inte rest would not the lovers of ecclesiastical history take in the dis covery of such identity, could only be proved If conjec ture of this kind should be well founded, the writings so much regretted by the learned as lost, because not hitherto discovered, might in part -- not altogether --be found among unpublished MSS. of an Irish saint, yet mouldering on the shelves of some Irish or continental library. In the latter supposition, probably
may be established that such Martyrology had been carried
from our island to its present place of preservation.
We feel inclined to believe, that the Martyrology of Tallagh
had been written-- but perhaps not in its completed state -- be fore JEngus had composed his FelirL Nor does follow, because Blathmac, who had been martyred for the faith at Iona on the 19th July, a. d. 823, and Feidhlimidh Mac Crimhthainn,
Martyrologies, ascribed both to Eusebius and to St. Jerome, were extant in his time, or before a. d. 787, when such testimony supposed to have been recorded. These martyrologies are considered to be oldest compilations of the kind. Sea Ibid. , p. 682.
See Professor Eugene O'Curry's Lectures on the Manuscript Materials of Ancient Irish History, Lect. xvii. pp. 362, 363, 364. Yet, in Father Michael O'Clery's preface to poem of Marianus Gorman, he states, that the Martyr ology of jEngus Ceile De had been composed from the Martyrology of Tam- lacht. In this latter, the names and dates for two holy men are found, and both died many years after iEngus himself. " These are Blathmac, the son of Flann, monarch of Erinn, who died for the faith, at the hands af the Danes, in the island of Hi, or Iona, on the 19th of July, in the year 823; and Feidhli midh Mac Crimhthainn, King of Munster, who died on the 18th of August, in the year 845, according to the Annals of the Four Masters, but whose festival
placed in the kalendar at the 28th of August". It supposed, according to the best accounts, that ^Engus wrote his work in or before a. d. 798, and so far as Mr. O'Curry ascertained, " no saint found in who died after that year". Wherefore, would appear, that ! >t. iEngus composed Martyrology, distinct from that known as the Tallagh Martyrology. However, seems to be the case, this Martyrology of St. ^Engus must have been identical with his Festilogy.
1t must be remarked that D'Achery in his Spicilegium, sive Collectio Veterum aliquot Scriptorum, has published " Martyrologium vetustissimum Sancti Hiero- nymi Presbyteri nomine insignitum". Tomus Quartus. This even imperfect, since he appends the following remarks -- " Castera legi non potuerunt in MS. ut- pote tineis corrosa; silicet ab hac die ad viii. Kal. Jan, quo incipit hocce Marty rologium". It must be confessed, if this Martyrology, for the most part, were written by St. Jeromj, has been interpolated by some one, who lived since his time, as the names of many among the more recent saints are contained in it. See the remarks of Henry Valeisius, in his Appendix to the edition of Eusebius's Ecclesiastical History, on this subject. The edition of the Martyr ology of Tallaght, published by the liev. Dr. Kelly, must have been prepared from copy, differing from that more complete one, described by Colgan
only contains the names of Irish, and omits the list of foreign saints.
since
it
is 11
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;
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is
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a
it a
it
is
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is
it
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it
a
is,
St. sEngusius Hagiographus. 25
King of Munster, who died on the 18th of August, a. d. 845, have been entered in that these names had not been intro duced in copies, transcribed after the death of JEngus. 1 Aa we are not likely ever to recover the original copy of the Tallagh
criticism must remain at fault, in reference to its real author or authors.
We find more accurate description of what has been called the Hieronyman Tallagh Martyrology, than had been furnished either by Colgan or Bollandus. 2 This comes from the pen of Father John Baptist Soller. 3 It does not appear that Bollandus had ever seen Colgan's copy; but Soller, however, inspected and describes as containing ten vellum folia of large size, with nearly half leaf, and covered with another leaf of similar mate rial and appearance. In the commencement of this Codex, some modern hand has inscribed Martyrologium Tamlactense et Opuscula S. engussi Keledei. In two different places noted, as having belonged to the convent of Donegal! . Those leaves were not clearly traced nor well arranged. Many names in
this Codex were almost illegible. It was defective from iv of the Kalends of February to the iv of the Ides of March; so that the months of January and March were not perfect. The whole of February was missing. The April month was alone com plete. May ran on to the 20th day, or to the xiii of the Ka lends of June. June and July were wanting. August began from the iv Nones, but its remaining days were preserved. In September were missing the'xii, xi, and x days of the October Kalends. October continued to the iii of the Kalends of No vember. The whole of November was missing. December commenced only at xv of the Kalends of January. Soller de clares, after diligent examination, he could easily observe that this Codex had been over-rated by the members of his society. Papebroke had frequently mentioned to him that Colgan or the Irish Minorite Fathers at Louvain had merely sent extracts of this copy to Bollandus. Besides the insertion of Irish proper names in this Martyrology, there were found other festivals, added by comparatively modern hand. Among these, he no tices the feast of St. Joseph, the Revelation of St. Michael the Archangel, the festival of All Saints, and many other solemni
Mr. O'Curry, from circumstances already alluded to, seems to doubt if Aengus had anything to do with its authorship. See Lectures on the Manuscript Materials Ancient Irish History, Lect. xvii. p. 362. "
Bollandus has published some extracts from Colgan's copy, sub nomine Martyrologia Hieronymiani Tamlactensis", at the last days of the January month in his Acta Sanctorum.
See Acta Sanctorum, tomus vi. , in his learned Preface to new edition of Usuard's Martyrology. In this he treats regarding various copies of the Martyrology ascribed to St. Jerome, cap. art
Martyrology,
1,
1, ? ? 1, 2.
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it is
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26 The Life and Works of
ties of a like description. After this Martyrology, Soller found a list of what he conjectures to be Irish names, running through three leaves. In fine, there were opuscula or fragments of tracts in the Irish language, of which he was entirely ignorant. This
Soller declares to be a complete description of the Codex. 1
Of the Martyrology, attributed to JEngus and Molruan, Oolgan appears to have possessed two copies. Even these were not
entire. The names of saints are simply set down in this work, which, for stated reasons, he preferred calling the Martyrology of Tallagh or Tamlacht. In the first place, it had been com posed by joint labour on the part of JEngus and Molruan, at Tallagh. Secondly, because it could not be cited as the work of both saints, without tediousness and confusion; the more so, as he had been obliged frequently to quote another Martyrology, . the sole production of iEngus. Thirdly, because it is reasonably conjectured, that ancient writers called it the Martyrology of Tamlacht. Thus, Marianus Gorman, who lived more than five hundred years before Colgan's time, in the preface to his Martyr ology remarks, that St. JEngus composed his metrical Festilogy, from the Martyrology of Tamlacht, which had previously been written. The latter work, therefore, was supposed to differ in no respect from the Martyrology of ^ngus and Melruan, which had been composed at Tallaght. There was no other Martyr ology known to be extant in Colgan's time, and that could better deserve the title of the Tallagh Martyrology, or which, in fact, was distinguished by this latter appellation. Fourthly, the work entitled, " Martyrology of iEngus and Mcelruan", con tains the names of its reputed authors and other saints, who were their contemporaries, but who departed this life after their time. Among others, we find recorded therein the name, St. Corpre, Bishop of Clonmacnoise, who died a. d. 899 ; but we do not find the name of St. Cormac Mac Cuileannan, king and bishop, who departed this life in the earlier part of the tenth century, nor, in fact, of any saint, who died after a. d. 900. Hence, Colgan is under an impression, that certain subsequent additions were made to the joint work of ^Engus and Melruan, by some monk belonging to the monastery of Tallagh, who lived towards the close of the ninth, and who died in the beginning of the tenth century 2
An opinion was entertained by some ancient writers, that this Martyrology and the Feilire had been composed by ^En- gus at Tallaght, whilst engaged in following the humbler
1 See ibid. , ? 2, . Til.
1 Colgan's Acta Sanctorum Biberniae, xi. Marlii. Vita S. jEngussii, cap. xii.
p. 581. In Harris' Ware, a similar opinion has been adopted. See vol. iji. Writers of Ireland, book i. chap. v. p. 62.
St. yEngusius Hagiographus. 27
duties of a farm servant. Sufficient evidence can be adduced, however, to prove, that the Feilire could not have been issued until some years after St. Melruan's death. The " title prefixed to the Martyrology is couched in those terms: Incipit Mar- tyrologium iEngussii, filii Hua-oblenii et Melruanii". It shows, that both saints must have been joint labourers at the work, previous to the death of Melruan, in the year 792, although some additions were undoubtedly made in the succeed ing century. Wherefore, Marianus Gorman, in the preface to his Martyrology, has rightly observed, in Colgan's opinion,
that St. iEngus took the saints, named in his Festilogy, from the Martyrology of Tallagh, which had been first composed. '
1 See Colgan's Acta Sanctorum Hiberniae, xi. Martii Vita S. JEngussii, cap. xiii. p. 581. Dr. Ledwich strives to show, that this Martyrology was first written in the ninth century, because it has the names of Moelruan, Aengus, and other later saints. See Antiquities of Ireland, p. 365. " It is true that, considered in its present state", says Dr. Lanigan, "it was not completed until even the end of that century; but does it follow that Aengus and Moelruan had no share in drawing it up ? He adds, that in its second preface, it cites the Martyrology of St. Jerome. Here the doctor is wrong ; for this martyrology is quoted, not in any preface to the Martyrology of Tallagh, alias that of Aengus and Moelruan, but in the second preface to the Feslilogium of Aengus (See AA. SS. p. 581). He then tells us that the Martyrology called of St. Jerome, was not known until about the ninth cen tury ; but might not about the ninth century, be implied to take in part of the eighth, prior to Aengus having been engaged in any of these works? The Doctor says that Launoy has proved, that this martyrology was fabricated about the ninth century. Now in the passage, which he refers to, Launoy has not even attempted to prove it ; and all that he says, is that the martyro logy called of St. Jerome cannot be proved to have been written by that saint on any authority prior to the reign of Charlemagne. But the Doctor cares nothing about inaccuracies and misquotations, provided he could make the reader believe, that martyrologies are not to be depended upon. Yet Launoy was, in the little he has said, mistaken ; for the martyrology ascribed to St. Jerome, or rather to Eusebius and St.