An Illustrated History of Ireland from AD 400 to 1800. Mary Frances Cusack
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Irish chiefs, to read the Instructions of the Kings (a work ascribed to Cormac) and his Laws.
There is a tradition that Cormac became a Christian before his death. In the thirty-ninth year of his reign, one of his eyes was thrust out by a spear, and he retired in consequence to one of those peaceful abodes of learning which were so carefully fostered in ancient Erinn. The high-minded nobility of this people is manifest notably in the law which required that the king should have no personal blemish; and in obedience to this law, Cormac vacated the throne. He died A.D. 266, at Cleiteach, near Stackallen Bridge, on the south bank of the Boyne. It is said that he was choked by a salmon bone, and that this happened through the contrivances of the druids, who wished to avenge themselves on him for his rejection of their superstitions.
This reign was made more remarkable by the exploits of his son-in-law, the famous Finn Mac Cumhaill (pronounced "coole"). Finn was famous both as a poet and warrior. Indeed, poetical qualifications were considered essential to obtain a place in the select militia of which he was the last commander. The courtship of the poet-warrior with the Princess Ailbhé, Cormac's daughter, is related in one of the ancient historic tales called Tochmarca, or Courtships. The lady is said to have been the wisest woman of her time, and the wooing is described in the form of conversations, which savour more of a trial of skill in ability and knowledge, than of the soft utterances which distinguish such narratives in modern days. It is supposed that the Fenian corps which he commanded was modelled after the fashion of the Roman legions; but its loyalty is more questionable, for it was eventually disbanded for insubordination, although the exploits of its heroes are a favourite topic with the bards. The Fenian poems, on which Macpherson founded his celebrated forgery, are ascribed to Finn's sons, Oísin and Fergus the Eloquent, and to his kinsman Caeilté, as well as to himself. Five poems only are ascribed to him, but these are found in MSS. of considerable antiquity. The poems of Oísin were selected by the Scotch writer for his grand experiment. He gave a highly poetical translation of what purported to be some ancient and genuine composition, but, unfortunately for his veracity, he could not produce the original. Some of the real compositions of the Fenian hero are, however, still extant in the Book of Leinster, as well as other valuable Fenian poems. There are also some Fenian tales in prose, of which the most remarkable is that of the Pursuit of Diarmaid and Grainné—a legend which has left its impress in every portion of the island to the present day. Finn, in his old age, asked the hand of Grainné, the daughter of Cormac Mac Airt; but the lady being young, preferred a younger lover. To effect her purpose, she drugged the guest-cup so effectually, that Finn, and all the guests invited with him, were plunged into a profound slumber after they had partaken of it. Oísin and Diarmaid alone escaped, and to them the Lady Grainné confided her grief. As true knights they were bound to rescue her from the dilemma. Oísin could scarcely dare to brave his father's vengeance, but Diarmaid at once fled with the lady. A pursuit followed, which extended all over Ireland, during which the young couple always escaped. So deeply is the tradition engraven in the popular mind, that the cromlechs are still called the "Beds of Diarmaid and Grainné," and shown as the resting-places of the fugitive lovers.
There are many other tales of a purely imaginative character, which, for interest, might well rival the world-famous Arabian Nights' Entertainments; and, for importance of details, illustrative of manners, customs, dress, weapons, and localities, are, perhaps, unequalled.
Nial of the Nine Hostages and Dathi are the last pagan monarchs who demand special notice. In the year 322, Fiacha Sraibhtine was slain by the three Collas,[107] and a few short-lived monarchs succeeded. In 378, Crimhthann was poisoned by his sister, who hoped that her eldest son, Brian, might obtain the royal power. Her attempt failed, although she sacrificed herself for its accomplishment, by taking the poisoned cup to remove her brother's suspicions; and Nial of the Nine Hostages, the son of her husband by a former wife, succeeded to the coveted dignity. This monarch distinguished himself by predatory warfare against Albion and Gaul. The "groans"[108] of the Britons testify to his success in that quarter, which eventually obliged them to become an Anglo-Saxon nation; and the Latin poet, Claudian, gives evidence that troops were sent by Stilicho, the general of Theodosius the Great, to repel his successful forays. His successor, Dathi, was killed by lightning at the foot of the Alps, and the possibility of this occurrence is also strangely verified from extrinsic sources.[109]
GAP OF DUNLOE, KILLARNEY.
CHAPTER VIII.
St. Patrick—How Ireland was first Christianized—Pagan Rome used providentially to promote the Faith—The Mission of St. Palladius—Innocent I. claims authority to found Churches and condemn Heresy—Disputes concerning St. Patrick's Birthplace—Ireland receives the Faith generously—Victoricus—St. Patrick's Vision—His Roman Mission clearly proved—Subterfuges of those who deny it—Ancient Lives of the Saint—St. Patrick's Canons—His Devotion and Submission to the Holy See.
[A.D. 378–432.]
t has been conjectured that the great Apostle of Ireland, St. Patrick, was carried captive to the land of his adoption, in one of the plundering expeditions of the monarch Nial—an eminent instance of the overruling power of Providence, and of the mighty effects produced by causes the most insignificant and unconscious. As we are not writing an ecclesiastical history of Ireland, and as we have a work of that nature in contemplation, we shall only make brief mention of the events connected with the life and mission of the saint at present; but the Christianizing of any country must always form an important epoch, politically and socially, and, as such, demands the careful consideration of the historian. How and when the seed of faith was sown in ancient Erinn before the time of the great Apostle, cannot now be ascertained. We know the silent rapidity with which that faith spread, from its first promulgation by the shores of the Galilean lake, until it became the recognized religion of earth's mightiest empire. We know, also, that, by a noticeable providence, Rome was chosen from the beginning as the source from whence the light should emanate. We know how pagan Rome, which had subdued and crushed material empires, and scattered nations and national customs as chaff before the wind, failed utterly to subdue or crush this religion, though promulgated by the feeblest of its plebeians. We know how the material prosperity of that mighty people was overruled for the furtherance of eternal designs; and as the invincible legions continually added to the geographical extent of the empire they also added to the number of those to whom the gospel of peace should be proclaimed.
The first Christian mission to Ireland, for which we have definite and reliable data, was that of St. Palladius. St. Prosper, who held a high position in the Roman Church, published a chronicle in the year 433, in which we find the following register: "Palladius was consecrated by Pope Celestine, and sent as the first Bishop to the Irish believing in Christ."[110] This mission was unsuccessful. Palladius was repulsed by the inhabitants of Wicklow,[111] where he landed. He then sailed northward, and was at last driven by stress of weather towards the Orkneys, finding harbour, eventually, on the shores of Kincardineshire. Several ancient tracts give the details of his mission, its failure, and his subsequent career. The first of those authorities is the Life of St. Patrick in the Book of Armagh; and in this it is stated that he died in the "land of the Britons." The second Life of St. Patrick, in Colgan's collection, has changed Britons into "Picts." In the "Annotations of Tierchan," also preserved in the Book of Armagh,[112] it is said that Palladius was also called Patricius,[113] and that he suffered martyrdom among the Scots, "as ancient saints relate."
Prosper also informs us, that Palladius