May I receive the full benefit Of
praising
Thy royal hosts.
Life and Works of St Aneguissiums Hagographicus
At note 97 he adds : " It is thus, I think, that the anecdote related in JEngas' Acts ought to be un derstood.
The boy's improvement is indeed stated as miraculous, and as a supernatural consequence of his having slept for awhile on the bosom of iEngus.
But, it can be well accounted for without recurring to a miracle".
Ibid.
, p.
248.
totally
St. AZngusius Hagiographus. 13
repeated every word to the end, and this was done witbout hesitation or difficulty. _53ngus exacted from him a promise of silence regarding these circumstances, and recommended him
immediately to seek his teacher. The latter, on examination of his disciple, found him very well prepared on this day -- an occurrence of rare result in the boy's course of training. His master, no less a personage than the Abbot, St. Melruan him self, insisted on learning the cause of his forwardness, at this
particular juncture. Awed by the Abbot's authority and earnest manner, the boy revealed the circumstances of his case, as they had actually occurred. By a sudden inspiration, a belief in the identity of this monk with the missing jEngus of Dysartenos, rushed upon the mind of the superior over the Tallaght com munity. He ran immediately to the barn, and embraced Aengus with most tender affection, lavishing on him reproaches which love and admiration could alone dictate. He was blamed for the long-borne and humiliating, though willing, services ren
dered to the community, and for that false humility, which
deprived it of the learning and experience possessed by so great a master of the spiritual life. Aengus fell on his knees, at the feet of Abbot Melruan, and he begged and obtained pardon for those faults, which merited loving reproaches. From that time forward, they became bosom friends, and unconscious rivals in that holy ambition, by which a true saint is ever prompted. 1
The literary labours, in which St. . JSngus engaged, have given him very great celebrity through after times ; but in all probability he had not then formed the most remote idea, regarding this merited renown. His works are of exceeding
value, not only as having been composed, at a comparatively re mote period; but, because the subjects on which they treat give them a historical value and importance, of which ancient pieces can rarely boast. Fiction is too often blended with fact, in many such tracts, to the great prejudice of their authenticity. Numerous saints, that adorned the early Irish Church, are named in his writings, and are thus preserved, for the veneration of posterity. While his own name has been exalted by his various works, the country that gave him birth derives no small share ofrenown from accounts he has left, respecting her beatified children. Hence, we are enabled to estimate the services of ^Engus to sacred learning and literature, in a new light ; for
The affectionate, kind, and patient teacher was probably exemplified in the case of iEngus ; and hence, the child might have been encouraged to greater mental exercise by his instructions and the method he took in communicating
them.
1Colgan's Acta Sanctorum Hiberniae, xi. Martiu Vita S. JEngussii, cap.
vii. , viii. , ix. , p. S80.
r
14 TJie Life and Works of
happily, in him we have found a true saint to record the actions
of his sanctified compatriots and predecessors.
No sooner had JEngus been called to fill a different sphere of
life in the monastery, from that in which he had been at first exercised, than the unforgotten vision of angels seen in Cool- banagher Church, and the purpose it evoked, came with new force upon his recollection. Inspired by devotional feeling and a poetical genius of no mean order, he took up his pen, and the result was a metrical hymn in the Irish language, known as the " Feilire", or in Latin, as the Festilogium of St ^ngus. 1 In this canticle, he enumerates some of the principal saints, whom he calls Princes of the Saints. The Festilogium is brief, although saints' festivals are assigned to each day of the week, with some allusions to characteristic virtues or actions of each holy individual therein commemorated. There is a com mentary or series of notes found in the copies of this work, yet extant. These comments relate many particulars, regarding saints named in the Festilogium. We are at a loss to discover whether these notes are attributable to the saintly author of the poem itself, or to some scholiast belonging to a later age. The latter supposition, however, is more probable. It is recorded, that iEngus, about the year 804, presented a copy of this work
to the learned lecturer, Fothadius, the Canonist, who returned this compliment by the bestowal of another work, of which he was author. This latter work is said to have been the famous Remonstrance he drew up, as addressed to King Aidus. It inveighs against the employment of ecclesiastics, in military
1 " A copy of his poem, called ' Velire', is preserved in the Leabhar Breac, in the Library of the Royal Irish Academy". --Tracts Relating to Ireland, Mmrcheartach MacNeilts Circuit ofIreland, page 32, Mr. O'Vonovan's Note 36, I. A. S. 's Publications.
a The account regarding the expedition of Aedh Oirdnidhe is thus given at the year 799, [rede 804] in 0''Donovan's Annals oj the Four Masters, vol. i. pp. 408 to 411. " Aedh Oirdnidhe assembled a very great army to proceed into Leinster, and devastated Leinster twice in one month. A full muster of the men of Ireland (except the Leinster-men), both laity and clergy, was again made by him [and he marched] until he reached Dun-Cuair, on the confines of Meath and Leinster. Thither came Connmhach, successor of Patrick, having the clergy of Leath-Chuinn along with him. It was not pleasing to the clergy to go upon any expedition; they complained of their grievance to the king, and the king, i. e. , Aedh, said that he would abide by the award of
Fothadh na Canoine ; on which occasion Fothadh passed the decision by which he exempted the clergy of Ireland for ever from expeditions and hostings, when he said :
" The Church of the living God, let her alone, waste her not,
Let her right be apart, as best it ever was.
Every true monk, who is of a pure conscience ;
For the Church to which it is due let him labour like every servant, livery soldier from that out, who is without [religious] rule or obedience
St. ^Engusius Hagiographus. 15
The brevity, which characterises the Feilire, was a conse quence of the object our saint appears to have had in view, whilst engaged in its composition. For, as he had resolved on imitating the practice of God's servant, whose remains were entombed at Coolbanagher, it would be inexpedient to introduce names of all the saints in his Festilogy. He was therefore obliged to confine himself to recording some of the principal ones. A recital of the entire Psalter, with his other daily exer cises, left him no more than sufficient time, for the invocation and praises of saints included in his metrical hymn, which, it is said, formed a part of his diurnal devotions. According to a scholiast's account, left us in a preface to the Feilire, it would appear, that this poem had not been composed, in its completed form and in the same place. Some time must have elapsed from its first writing, to its final revision. 1 We are told, that the
Is permitted to aid the great Aedh, son of Niall.
This is the true rule, neither more nor less,
Let every one serve in his vocation without murmur or complaint.
The Church, etc.
" Aedh Oirdnidhe afterwards went to the King of Leinster, and obtained his full demand from the Leinster men ; and Finsneachta, King of Leinster, gave him hostages and pledges". And at this passage, Mr. O'Donovan remarks, that the decision of Fothadh na Canoine, or Fothad " of the canon", is referred to in a preface to the Felire-Aenguis, preserved in the Leabhar Breac, foL 32. On this occasion Fothadh wrote a poem by way of precept to the king, in which he advises him to exempt the clergy from the obligation of fighting his battles. There is a copy of the entire poem preserved in a vellum manuscript, in the Library of Trinity College, Dublin, H. 2. 18. It is also quoted in the Leabhar-gabhala of the O'Clerys, p. 199. Ibid. n. (e) pp. 409, 410. This decision of Fothadh obtained the name of a Canon ; and after its issue, the clergy were exempted from attending military expeditions.
1 The following is the account given of this poem by Mr. O'Reilly in his Chronological account of nearly Four Hundred Irish Writers, pp. liii. liv. , when treating of iEngus. " He wrote a Felire, or Hierology, in Irish verse, giving an account of the festivals observed in the Church in his time. The reimsceul, or preliminary discourse, prefixed to this performance, gives the pedigree of the author, through several generations, by which it appears he was descended from Caelbach, King of Ulster, who defeated and killed Muiredhach Tireach, monarch of Ireland, at the battle of Fort Righ, and succeeded him on the throne. The Reimsceul gives the time and place in which the author wrote this poem". After quoting a portion of this reimsceul in Irish, the following
translation is given : " There are four co-necessaries in every learned treatise, i. e. , place, time, person, and cause of writing. Therefore, the placeIof this
piece was first Cul Banagbar, in the plain of Rechet, in the country of
or O'Faly, and its revisal in Tamhlacht ; (now Tallagh near Dublin) or else in Cluain Kidhnach it was begun, and in Cul Banaghar it was finished, and re vised in Tallaght. TEngus, moreover, was son of Oiblein, son ot Fidrai, son of Dermod, son of Ainmirech, son of Cellair, son of . /Enluaigh, son of Caelbaidh,
son of Cruinba-draoi, son of Eochaidh Coba, son of Lughdhach, son of Fiacha Airidh, from whom are the Dal- Araidhe named. It moreover, the time of its writing the time of Conor, son of Aodh Oirdnighe, son of Niall frasaigh, for it was he who took the government of Ireland after Donagh, the son of Donall of Meath, King of Meath for Angus, in the preface to the Felire, mentions the death of Donogh", The Felire written in that kind of verse called by
Failge,
is
;
is,
16 The Life and Works of
poem had been commenced, either at Clonenagh or Oool- banagher, and that it had been revised at Tallaght. From the relation already given, we feel inclined rather to suppose, as the stay of ^ngus at Coolbanagher appears to have been of no great duration, when about to pursue his way towards Tal laght, that his idea of writing the Feilire had been conceived only at the former place, and matured at the latter, where it would seem to have been solely written. It was most probably composed1 after the year 797, the date for the death of Donogh, or Donnchadh, son to Donall. 2 Such conjecture agrees with
the Irish poets rinn aird, in which every verse ends with a word of two syllables, contains six syllables in the verse, and the entire rann twenty-four.
It begins, " Literal
?
" A copy of the Felire, beautifully written on vellum, is in the collection of the Assistant Secretary [O'Reilly. ] From its orthography, and other internal marks of antiquity, it may be concluded that this MS. was written at least as early as the eleventh century, and is, perhaps, the oldest copy of that work now in existence. There is an entire copy in the Leabhar Breac Mac Aed-
hagain, or Speckled book of Mac Egan, in the Library of the Royal Irish Academy, and an imperfect copy on vellum in the same library".
1 During the progress of the late Ordnance Survey of Ireland the Felire or Festology of ^Engus came first to be noticed, as a topographical tract of great value. Under the able superintendence of Sir Thomas Larcom and Dr. George Petrie, Eugene O'Curry brought it to bear, with important results, on our local topography, in every part of Ireland. The Rev. Dr. Todd suggested to the Board of Trinity College the engagement of Eugene O'Curry to make a
facsimile copy, for its library, of the Leabhar Mor Duna Doighre? or Leabhar Breac, in which the Festology is contained. On the Ordnance Survey Archae ological Department being dispensed with, Mr. George Smith, an eminent Dublin publisher, engaged Mr. O'Curry to transcribe the Festology, once more, with a view to its publication, " This, however, was not a facsimile copy, which indeed it would be practically useless to print, even if such a thing were possible, because the tract consists, properly, of three parts; namely, the text of the poem, the interlined gloss, and the interlined marginal, topographical, and other notes". These three parts were distinctly copied, all the contrac tions were lengthened out, and the whole disposed and arranged in such a manner as to merit the approval of our most distinguished Irish scholars. This copy was afterwards collated with other MS. in London and Oxford. Yet, the copy thus prepared has not been published ; the transcript and translation into English remained in the possession of Mr. Smith, who, we believe, has since transferred this copy to the Royal Irish Academicians.
! O'Donovan's Annals of the Four Masters, vol. i. n. (r. ), p. 399, where we read : " O'Flaherty places the accession of Donnchadh in the year 770, and his death in 797, which is the true chronology. He adds: " Quo rege, Anno 795, Dani Scotiae, et Hiberniae oras infestare coparunt". -- Ogygia, p. 433". The
" He pi bAIac tJAinet) C&ioeo m |ii petnAin
1rra -po i\e6c nip'o tiAjv&it, Cjtfrc hi CAlen en&ip".
translation:
#? **? #
" In the congregation of the seed of man, Went the king before us,
Submitted to the noble law
Christ, on the Calends of January".
St. yEngusius Bagiographus. 17
that of Colgan, that the scholia on the Festilogy of . SSngus had been composed at Tallagh in the time of Malruan. 1
V. --Description and analysis of St. Angus' Festology. --He resided at Dysart Bethach at the period of its completion. -- Its
first circulation in the reign ofAidus the Sixth. -- The Martyr- ology of Tallagh, and interesting particulars regarding this composition.
We are indebted to the late distinguished Irish scholar, Pro
fessor Eugene O'Curry, for a particular description and analysis of Angus' metrical Festology or FMird. 2 This composition consists of three distinct parts. The first par! , known as the Invocation, contains five quatrains, which ask grace and sancti- fication from Christ on the poet's work. It is written"in the ancient Conachlann, or what modern Gaelic scholars call chain- verse", in English. By such metrical arrangement, the last words of each quatrain are identical, or nearly so, with the first words of that succeeding. * The second part, as we are told, is
Annals of Ulster, however, assign the death of this monarch to a. d. 796, and
Iam unable to discover any notice regarding Conor, Son of Aodh Oirdnighe, mentioned by the scholiast on Angus' poem,
the Four Masters to a. d. 792.
in any of our early Annals.
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
1
;
; a
;
;
;
;
;
is
;
; a
; ;
it
; a
; ;
; ;
;
;
;
it,
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.
totally
St. AZngusius Hagiographus. 13
repeated every word to the end, and this was done witbout hesitation or difficulty. _53ngus exacted from him a promise of silence regarding these circumstances, and recommended him
immediately to seek his teacher. The latter, on examination of his disciple, found him very well prepared on this day -- an occurrence of rare result in the boy's course of training. His master, no less a personage than the Abbot, St. Melruan him self, insisted on learning the cause of his forwardness, at this
particular juncture. Awed by the Abbot's authority and earnest manner, the boy revealed the circumstances of his case, as they had actually occurred. By a sudden inspiration, a belief in the identity of this monk with the missing jEngus of Dysartenos, rushed upon the mind of the superior over the Tallaght com munity. He ran immediately to the barn, and embraced Aengus with most tender affection, lavishing on him reproaches which love and admiration could alone dictate. He was blamed for the long-borne and humiliating, though willing, services ren
dered to the community, and for that false humility, which
deprived it of the learning and experience possessed by so great a master of the spiritual life. Aengus fell on his knees, at the feet of Abbot Melruan, and he begged and obtained pardon for those faults, which merited loving reproaches. From that time forward, they became bosom friends, and unconscious rivals in that holy ambition, by which a true saint is ever prompted. 1
The literary labours, in which St. . JSngus engaged, have given him very great celebrity through after times ; but in all probability he had not then formed the most remote idea, regarding this merited renown. His works are of exceeding
value, not only as having been composed, at a comparatively re mote period; but, because the subjects on which they treat give them a historical value and importance, of which ancient pieces can rarely boast. Fiction is too often blended with fact, in many such tracts, to the great prejudice of their authenticity. Numerous saints, that adorned the early Irish Church, are named in his writings, and are thus preserved, for the veneration of posterity. While his own name has been exalted by his various works, the country that gave him birth derives no small share ofrenown from accounts he has left, respecting her beatified children. Hence, we are enabled to estimate the services of ^Engus to sacred learning and literature, in a new light ; for
The affectionate, kind, and patient teacher was probably exemplified in the case of iEngus ; and hence, the child might have been encouraged to greater mental exercise by his instructions and the method he took in communicating
them.
1Colgan's Acta Sanctorum Hiberniae, xi. Martiu Vita S. JEngussii, cap.
vii. , viii. , ix. , p. S80.
r
14 TJie Life and Works of
happily, in him we have found a true saint to record the actions
of his sanctified compatriots and predecessors.
No sooner had JEngus been called to fill a different sphere of
life in the monastery, from that in which he had been at first exercised, than the unforgotten vision of angels seen in Cool- banagher Church, and the purpose it evoked, came with new force upon his recollection. Inspired by devotional feeling and a poetical genius of no mean order, he took up his pen, and the result was a metrical hymn in the Irish language, known as the " Feilire", or in Latin, as the Festilogium of St ^ngus. 1 In this canticle, he enumerates some of the principal saints, whom he calls Princes of the Saints. The Festilogium is brief, although saints' festivals are assigned to each day of the week, with some allusions to characteristic virtues or actions of each holy individual therein commemorated. There is a com mentary or series of notes found in the copies of this work, yet extant. These comments relate many particulars, regarding saints named in the Festilogium. We are at a loss to discover whether these notes are attributable to the saintly author of the poem itself, or to some scholiast belonging to a later age. The latter supposition, however, is more probable. It is recorded, that iEngus, about the year 804, presented a copy of this work
to the learned lecturer, Fothadius, the Canonist, who returned this compliment by the bestowal of another work, of which he was author. This latter work is said to have been the famous Remonstrance he drew up, as addressed to King Aidus. It inveighs against the employment of ecclesiastics, in military
1 " A copy of his poem, called ' Velire', is preserved in the Leabhar Breac, in the Library of the Royal Irish Academy". --Tracts Relating to Ireland, Mmrcheartach MacNeilts Circuit ofIreland, page 32, Mr. O'Vonovan's Note 36, I. A. S. 's Publications.
a The account regarding the expedition of Aedh Oirdnidhe is thus given at the year 799, [rede 804] in 0''Donovan's Annals oj the Four Masters, vol. i. pp. 408 to 411. " Aedh Oirdnidhe assembled a very great army to proceed into Leinster, and devastated Leinster twice in one month. A full muster of the men of Ireland (except the Leinster-men), both laity and clergy, was again made by him [and he marched] until he reached Dun-Cuair, on the confines of Meath and Leinster. Thither came Connmhach, successor of Patrick, having the clergy of Leath-Chuinn along with him. It was not pleasing to the clergy to go upon any expedition; they complained of their grievance to the king, and the king, i. e. , Aedh, said that he would abide by the award of
Fothadh na Canoine ; on which occasion Fothadh passed the decision by which he exempted the clergy of Ireland for ever from expeditions and hostings, when he said :
" The Church of the living God, let her alone, waste her not,
Let her right be apart, as best it ever was.
Every true monk, who is of a pure conscience ;
For the Church to which it is due let him labour like every servant, livery soldier from that out, who is without [religious] rule or obedience
St. ^Engusius Hagiographus. 15
The brevity, which characterises the Feilire, was a conse quence of the object our saint appears to have had in view, whilst engaged in its composition. For, as he had resolved on imitating the practice of God's servant, whose remains were entombed at Coolbanagher, it would be inexpedient to introduce names of all the saints in his Festilogy. He was therefore obliged to confine himself to recording some of the principal ones. A recital of the entire Psalter, with his other daily exer cises, left him no more than sufficient time, for the invocation and praises of saints included in his metrical hymn, which, it is said, formed a part of his diurnal devotions. According to a scholiast's account, left us in a preface to the Feilire, it would appear, that this poem had not been composed, in its completed form and in the same place. Some time must have elapsed from its first writing, to its final revision. 1 We are told, that the
Is permitted to aid the great Aedh, son of Niall.
This is the true rule, neither more nor less,
Let every one serve in his vocation without murmur or complaint.
The Church, etc.
" Aedh Oirdnidhe afterwards went to the King of Leinster, and obtained his full demand from the Leinster men ; and Finsneachta, King of Leinster, gave him hostages and pledges". And at this passage, Mr. O'Donovan remarks, that the decision of Fothadh na Canoine, or Fothad " of the canon", is referred to in a preface to the Felire-Aenguis, preserved in the Leabhar Breac, foL 32. On this occasion Fothadh wrote a poem by way of precept to the king, in which he advises him to exempt the clergy from the obligation of fighting his battles. There is a copy of the entire poem preserved in a vellum manuscript, in the Library of Trinity College, Dublin, H. 2. 18. It is also quoted in the Leabhar-gabhala of the O'Clerys, p. 199. Ibid. n. (e) pp. 409, 410. This decision of Fothadh obtained the name of a Canon ; and after its issue, the clergy were exempted from attending military expeditions.
1 The following is the account given of this poem by Mr. O'Reilly in his Chronological account of nearly Four Hundred Irish Writers, pp. liii. liv. , when treating of iEngus. " He wrote a Felire, or Hierology, in Irish verse, giving an account of the festivals observed in the Church in his time. The reimsceul, or preliminary discourse, prefixed to this performance, gives the pedigree of the author, through several generations, by which it appears he was descended from Caelbach, King of Ulster, who defeated and killed Muiredhach Tireach, monarch of Ireland, at the battle of Fort Righ, and succeeded him on the throne. The Reimsceul gives the time and place in which the author wrote this poem". After quoting a portion of this reimsceul in Irish, the following
translation is given : " There are four co-necessaries in every learned treatise, i. e. , place, time, person, and cause of writing. Therefore, the placeIof this
piece was first Cul Banagbar, in the plain of Rechet, in the country of
or O'Faly, and its revisal in Tamhlacht ; (now Tallagh near Dublin) or else in Cluain Kidhnach it was begun, and in Cul Banaghar it was finished, and re vised in Tallaght. TEngus, moreover, was son of Oiblein, son ot Fidrai, son of Dermod, son of Ainmirech, son of Cellair, son of . /Enluaigh, son of Caelbaidh,
son of Cruinba-draoi, son of Eochaidh Coba, son of Lughdhach, son of Fiacha Airidh, from whom are the Dal- Araidhe named. It moreover, the time of its writing the time of Conor, son of Aodh Oirdnighe, son of Niall frasaigh, for it was he who took the government of Ireland after Donagh, the son of Donall of Meath, King of Meath for Angus, in the preface to the Felire, mentions the death of Donogh", The Felire written in that kind of verse called by
Failge,
is
;
is,
16 The Life and Works of
poem had been commenced, either at Clonenagh or Oool- banagher, and that it had been revised at Tallaght. From the relation already given, we feel inclined rather to suppose, as the stay of ^ngus at Coolbanagher appears to have been of no great duration, when about to pursue his way towards Tal laght, that his idea of writing the Feilire had been conceived only at the former place, and matured at the latter, where it would seem to have been solely written. It was most probably composed1 after the year 797, the date for the death of Donogh, or Donnchadh, son to Donall. 2 Such conjecture agrees with
the Irish poets rinn aird, in which every verse ends with a word of two syllables, contains six syllables in the verse, and the entire rann twenty-four.
It begins, " Literal
?
" A copy of the Felire, beautifully written on vellum, is in the collection of the Assistant Secretary [O'Reilly. ] From its orthography, and other internal marks of antiquity, it may be concluded that this MS. was written at least as early as the eleventh century, and is, perhaps, the oldest copy of that work now in existence. There is an entire copy in the Leabhar Breac Mac Aed-
hagain, or Speckled book of Mac Egan, in the Library of the Royal Irish Academy, and an imperfect copy on vellum in the same library".
1 During the progress of the late Ordnance Survey of Ireland the Felire or Festology of ^Engus came first to be noticed, as a topographical tract of great value. Under the able superintendence of Sir Thomas Larcom and Dr. George Petrie, Eugene O'Curry brought it to bear, with important results, on our local topography, in every part of Ireland. The Rev. Dr. Todd suggested to the Board of Trinity College the engagement of Eugene O'Curry to make a
facsimile copy, for its library, of the Leabhar Mor Duna Doighre? or Leabhar Breac, in which the Festology is contained. On the Ordnance Survey Archae ological Department being dispensed with, Mr. George Smith, an eminent Dublin publisher, engaged Mr. O'Curry to transcribe the Festology, once more, with a view to its publication, " This, however, was not a facsimile copy, which indeed it would be practically useless to print, even if such a thing were possible, because the tract consists, properly, of three parts; namely, the text of the poem, the interlined gloss, and the interlined marginal, topographical, and other notes". These three parts were distinctly copied, all the contrac tions were lengthened out, and the whole disposed and arranged in such a manner as to merit the approval of our most distinguished Irish scholars. This copy was afterwards collated with other MS. in London and Oxford. Yet, the copy thus prepared has not been published ; the transcript and translation into English remained in the possession of Mr. Smith, who, we believe, has since transferred this copy to the Royal Irish Academicians.
! O'Donovan's Annals of the Four Masters, vol. i. n. (r. ), p. 399, where we read : " O'Flaherty places the accession of Donnchadh in the year 770, and his death in 797, which is the true chronology. He adds: " Quo rege, Anno 795, Dani Scotiae, et Hiberniae oras infestare coparunt". -- Ogygia, p. 433". The
" He pi bAIac tJAinet) C&ioeo m |ii petnAin
1rra -po i\e6c nip'o tiAjv&it, Cjtfrc hi CAlen en&ip".
translation:
#? **? #
" In the congregation of the seed of man, Went the king before us,
Submitted to the noble law
Christ, on the Calends of January".
St. yEngusius Bagiographus. 17
that of Colgan, that the scholia on the Festilogy of . SSngus had been composed at Tallagh in the time of Malruan. 1
V. --Description and analysis of St. Angus' Festology. --He resided at Dysart Bethach at the period of its completion. -- Its
first circulation in the reign ofAidus the Sixth. -- The Martyr- ology of Tallagh, and interesting particulars regarding this composition.
We are indebted to the late distinguished Irish scholar, Pro
fessor Eugene O'Curry, for a particular description and analysis of Angus' metrical Festology or FMird. 2 This composition consists of three distinct parts. The first par! , known as the Invocation, contains five quatrains, which ask grace and sancti- fication from Christ on the poet's work. It is written"in the ancient Conachlann, or what modern Gaelic scholars call chain- verse", in English. By such metrical arrangement, the last words of each quatrain are identical, or nearly so, with the first words of that succeeding. * The second part, as we are told, is
Annals of Ulster, however, assign the death of this monarch to a. d. 796, and
Iam unable to discover any notice regarding Conor, Son of Aodh Oirdnighe, mentioned by the scholiast on Angus' poem,
the Four Masters to a. d. 792.
in any of our early Annals.
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
1
;
; a
;
;
;
;
;
is
;
; a
; ;
it
; a
; ;
; ;
;
;
;
it,
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.
