The saint's labours were now drawing to a close, and the time of eternal rest was at hand. He retired to his favourite retreat at Saull, and there probably wrote his _Confessio_.[132] It is said that he wished to die in the ecclesiastical metropolis of Ireland, and for this purpose, when he felt his end approaching, desired to be conveyed thither; but even as he was on his journey an angel appeared to him, and desired him to return to Saull. Here he breathed his last, on Wednesday, the 17th of March, in the year of our Lord 492. The holy viatic.u.m and last anointing were administered to him by St. Tussach.[133]

The saint's age at the time of his death, as also the length of his mission in Ireland, has been put at a much longer period by some authors, but modern research and correction of chronology have all but verified the statement given above.

The intelligence of the death of St. Patrick spread rapidly through the country; prelates and priests flocked from all parts to honour the mortal remains of their glorious father. As each arrived at Saull, he proceeded to offer the adorable sacrifice according to his rank. At night the plain resounded with the chanting of psalms; and the darkness was banished by the light of such innumerable torches, that it seemed even as if day had hastened to dawn brightly on the beloved remains. St.

Fiacc, in his often-quoted Hymn, compares it to the long day caused by the standing of the sun at the command of Joshua, when he fought against the Gabaonites.

It is said that the pagan Irish were not without some intimation of the coming of their great apostle. Whether these prophecies were true or false is a question we cannot pretend to determine; but their existence and undoubted antiquity demand that they should have at least a pa.s.sing notice. Might not the Gaedhilic druid, as well as the Pythian priestess, have received even from the powers of darkness, though despite their will, an oracle[134] which prophesied truth?

There is a strange, wild old legend preserved in the Book of Leinster, which indicates that even in ancient Erinn the awful throes of nature were felt which were manifested in so many places, and in such various ways, during those dark hours when the Son of G.o.d hung upon the accursed tree for the redemption of His guilty creatures.

This tale or legend is called the _Aideadh Chonchobair_. It is one of that cla.s.s of narratives known under the generic t.i.tle of Historical Tragedies, or Deaths. The hero, Conor Mac Nessa, was King of Ulster at the period of the Incarnation of our Lord. His succession to the throne was rather a fortuity than the result of hereditary claim. Fergus Mac Nessa was rightfully king at the time; but Conor's father having died while he was yet an infant, Fergus, then the reigning monarch, proposed marriage to his mother when the youth was about fifteen, and only obtained the consent of the celebrated beauty on the strange condition that he should hand over the sovereignty of Ulster to her son for a year. The monarch complied, glad to secure the object of his affections on any terms. Conor, young as he was, governed with such wisdom and discretion as to win all hearts; and when the a.s.signed period had arrived, the Ulster men positively refused to permit Fergus to resume his rightful dignity. After much contention the matter was settled definitely in favour of the young monarch, and Fergus satisfied himself with still retaining the wife for whose sake he had willingly made such sacrifices. Conor continued to give ample proofs of the wisdom of his people's decision. Under his government the n.o.ble Knights of the Royal Branch sprang up in Ulster, and made themselves famous both in field and court.

It was usual in those barbarous times, whenever a distinguished enemy was killed in battle, to cleave open his head, and to make a ball of the brains by mixing them with lime, which was then dried, and preserved as a trophy of the warrior's valour. Some of these b.a.l.l.s were preserved in the royal palace at Emania. One, that was specially prized, pa.s.sed accidentally into the hands of a famous Connaught champion, who found a treacherous opportunity of throwing it at Conor, while he was displaying himself, according to the custom of the times, to the ladies of an opposing army, who had followed their lords to the scene of action. The ball lodged in the king's skull, and his physicians declared that an attempt to extract it would prove fatal. Conor was carried home; he soon recovered, but he was strictly forbidden to use any violent exercise, and required to avoid all excitement or anger. The king enjoyed his usual health by observing those directions, until the very day of the Crucifixion. But the fearful phenomena which then occurred diverted his attention, and he inquired if _Bacrach_, his druid, could divine the cause.

The druid consulted his oracles, and informed the king that Jesus Christ, the Son of the living G.o.d, was, even at that moment, suffering death at the hands of the Jews. "What crime has He committed?" said Conor. "None," replied the druid. "Then are they slaying Him innocently?" said Conor. "They are," replied the druid.

It was too great a sorrow for the n.o.ble prince; he could not bear that his G.o.d should die unmourned; and rushing wildly from where he sat to a neighbouring forest, he began to hew the young trees down, exclaiming: "Thus would I destroy those who were around my King at putting Him to death." The excitement proved fatal; and the brave and good King Conor Mac Nessa died[135] avenging, in his own wild pagan fashion, the death of his Creator.

The secular history of Ireland, during the mission of St. Patrick, affords but few events of interest or importance. King Laeghaire died, according to the Four Masters, A.D. 458. The popular opinion attributed his demise to the violation of his oath to the Leinster men. It is doubtful whether he died a Christian, but the account of his burial[136]

has been taken to prove the contrary. It is much to be regretted that persons entirely ignorant of the Catholic faith, whether that ignorance be wilful or invincible, should attempt to write lives of Catholic saints, or histories of Catholic countries. Such persons, no doubt unintentionally, make the most serious mistakes, which a well-educated Catholic child could easily rectify. We find a remarkable instance of this in the following pa.s.sage, taken from a work already mentioned: "Perhaps this [King Laeghaire's oath] may not be considered an absolute proof of the king's paganism. To swear by the sun and moon was apparently, no doubt, paganism. But is it not also paganism to represent the rain and wind as taking vengeance? ... for this is the language copied by all the monastic annalists, and even by the Four Masters, Franciscan friars, writing in the seventeenth century." The pa.s.sage is improved by a "note," in which the author mentions this as a proof that such superst.i.tions would not have been necessarily regarded two centuries ago as inconsistent with orthodoxy. Now, in the first place, the Catholic Church has always[137] condemned superst.i.tion of every kind. It is true that as there are good as well as bad Christians in her fold, there are also superst.i.tious as well as believing Christians; but the Church is not answerable for the sins of her children. She is answerable for the doctrine which she teaches; and no one can point to any place or time in which the Church taught such superst.i.tions.

Secondly, the writers of history are obliged to relate facts as they are. The Franciscan fathers do this, and had they not done it carefully, and with an amount of labour which few indeed have equalled, their admirable Annals would have been utterly useless. They do mention the pagan opinion that it was "the sun and wind that killed him [Laeghaire], because he had violated them;" but they do not say that they believed this pagan superst.i.tion, and no one could infer it who read the pa.s.sage with ordinary candour.

It is probable that Oilioll Molt, who succeeded King Laeghaire, A.D.

459, lived and died a pagan. He was slain, after a reign of twenty years, by Laeghaire's son, Lughaidh, who reigned next. The good king Aengus[138] died about this time. He was the first Christian King of Munster, and is the common ancestor of the MacCarthys, O'Sullivans, O'Keeffes, and O'Callahans. The foundation of the kingdom of Scotland by an Irish colony, is generally referred to the year 503.[139] It has already been mentioned that Cairbre Riada was the leader of an expedition thither in the reign of Conaire II. The Irish held their ground without a.s.sistance from the mother country until this period, when the Picts obtained a decisive victory, and drove them from the country. A new colony of the Dalriada now went out under the leadership of Loarn, Aengus, and Fergus, the sons of Erc. They were encouraged and a.s.sisted in their undertaking by their relative Mortagh, the then King of Ireland. It is said they took the celebrated _Lia Fail_ to Scotland, that Fergus might be crowned thereon. The present royal family of England have their claim to the crown through the Stuarts, who were descendants of the Irish Dalriada. Scotland now obtained the name of Scotia, from the colony of Scots. Hence, for some time, Ireland was designated Scotia Magna, to distinguish it from the country which so obtained, and has since preserved, the name of the old race.

Muircheartach, A.D. 504, was the first Christian King of Ireland; but he was constantly engaged in war with the Leinster men about the most unjust Boromean tribute. He belonged to the northern race of Hy-Nial, being descended from Nial of the Nine Hostages. On his death, the crown reverted to the southern Hy-Nials in the person of their representative, Tuathal Maelgarbh.

It would appear from a stanza in the Four Masters, that St. Brigid had some prophetic intimation or knowledge of one of the battles fought by Muircheartach. Her name is scarcely less famous for miracles than that of the great apostle. Broccan's Hymn[140] contains allusions to a very great number of these supernatural favours. Many of these marvels are of a similar nature to those which the saints have been permitted to perform in all ages of the Church's history.

Brigid belonged to an ill.u.s.trious family, who were lineally descended from Eochad, a brother of Conn of the Hundred Battles. She was born at Fochard, near Dundalk, about the year 453, where her parents happened to be staying at the time; but Kildare was their usual place of residence, and there the holy virgin began her saintly career. In her sixteenth year she received the white cloak and religious veil, which was then the distinctive garment of those who were specially dedicated to Christ, from the hands of St. Macaille, the Bishop of Usneach, in Westmeath.

Eight young maidens of n.o.ble birth took the veil with her. Their first residence was at a place in the King's county, still called Brigidstown.

The fame of her sanct.i.ty now extended far and wide, and she was earnestly solicited from various parts of the country to found similar establishments. Her first mission was to Munster, at the request of Erc, the holy Bishop of Slane, who had a singular respect for her virtue.

Soon after, she founded a house of her order in the plain of Cliach, near Limerick; but the people of Leinster at last became fearful of losing their treasure, and sent a deputation requesting her return, and offering land for the foundation of a large nunnery. Thus was established, in 483, the famous Monastery of Kildare, or the Church of the Oak.

At the request of the saint, a bishop was appointed to take charge of this important work; and under the guidance of Conlaeth, who heretofore had been a humble anchorite, it soon became distinguished for its sanct.i.ty and usefulness. The concourse of strangers and pilgrims was immense; and in the once solitary plain one of the largest cities of the time soon made its appearance. It is singular and interesting to remark, how the call to a life of virginity was felt and corresponded with in the newly Christianized country, even as it had been in the Roman Empire, when it also received the faith. Nor is it less noticeable how the same safeguards and episcopal rule preserved the foundations of each land in purity and peace, and have transmitted even to our own days, in the same Church, and in it only, that privileged life.

The Four Masters give her obituary under the year 525. According to Cogitosus, one of her biographers, her remains were interred in her own church. Some authorities a.s.sert that her relics were removed to Down, when Kildare was ravaged by the Danes, about the year 824.

It has been doubted whether Downpatrick could lay claim to the honour of being the burial-place of Ireland's three great saints,[141] but there are good arguments in its favour. An old prophecy of St. Columba regarding his interment runs thus:--

"My prosperity in guiltless Hy, And my soul in Derry, And my body under the flag Beneath which are Patrick and Brigid."

The relics of the three saints escaped the fury of the Danes, who burned the town and pillaged the cathedral six or seven times, between the years 940 and 1111. In 1177, John de Courcy took possession of the town, and founded a church attached to a house of Secular Canons, under the invocation of the Blessed Trinity. In 1183 they were replaced by a community of Benedictine monks, from St. Wirburgh's Abbey, at Chester.

Malachy, who was then bishop, granted the church to the English monks and prior, and changed the name to that of the Church of St. Patrick.

This prelate was extremely anxious to discover the relics of the saints, which a constant tradition averred were there concealed. It is said, that one day, as he prayed in the church, his attention was directed miraculously to an obscure part of it; or, according to another and more probable account, to a particular spot in the abbey-yard, where, when the earth was removed, their remains were found in a triple cave,--Patrick in the middle, Columba and Brigid on either side.

At the request of De Courcy, delegates were despatched to Rome by the bishop to acquaint Urban III. of the discovery of the bodies. His Holiness immediately sent Cardinal Vivian to preside at the translation of the relics. The ceremony took place on the 9th of June, 1186, that day being the feast of St. Columba. The relics of the three saints were deposited in the same monument at the right side of the high altar. The right hand of St. Patrick was enshrined and placed on the high altar. In 1315, Edward Bruce invaded Ulster, marched to Downpatrick, destroyed the abbey, and carried off the enshrined hand. In 1538, Lord Grey, who marched into Lecale to establish the supremacy of his master, Henry VIII., by fire and sword, "effaced the statues of the three patron saints, and burned the cathedral, for which act, along with many others equally laudable, he was beheaded three years afterwards." The restoration of the old abbey-church was undertaken of late years, and preceded by an act of desecration, which is still remembered with horror. The church had been surrounded by a burying-ground, where many had wished to repose, that they might, even in death, be near the relics of the three great patron saints of Erinn. But the graves were exhumed without mercy, and many were obliged to carry away the bones of their relatives, and deposit them where they could. The "great tomb," in which it was believed that "Patrick, Brigid, and Columkille" had slept for more than six centuries, was not spared; the remains were flung out into the churchyard, and only saved from further desecration by the piety of a faithful people.

The shrine of St. Patrick's hand was in possession of the late Catholic Bishop of Belfast. The relic itself has long disappeared; but the shrine, after it was carried off by Bruce, pa.s.sed from one trustworthy guardian to another, until it came into his hands. One of these was a Protestant, who, with n.o.ble generosity, handed it over to a Catholic as a more fitting custodian. One Catholic family, into whose care it pa.s.sed at a later period, refused the most tempting offers for it, though pressed by poverty, lest it should fall into the hands of those who might value it rather as a curiosity than as an object of devotion.

This beautiful reliquary consists of a silver case in the shape of the hand and arm, cut off a little below the elbow. It is considerably thicker than the hand and arm of an ordinary man, as if it were intended to enclose these members without pressing upon them too closely. The fingers are bent, so as to represent the hand in the att.i.tude of benediction.

But there is another relic of St. Patrick and his times of scarcely less interest. The _Domhnach Airgid_[142] contains a copy of the Four Gospels, which, there is every reason to believe, were used by the great apostle of Ireland. The relic consists of two parts--the shrine or case and the ma.n.u.script. The shrine is an oblong box, nine inches by seven, and five inches in height. It is composed of three distinct covers, in the ages of which there is obviously a great difference. The inner or first cover is of wood, apparently yew, and may be coeval with the ma.n.u.script it is intended to preserve. The second, which is of copper plated with silver, is a.s.signed to a period between the sixth and twelfth centuries, from the style of its scroll or interlaced ornaments.

The figures in relief, and letters on the third cover, which is of silver plated with gold, leave no doubt of its being the work of the fourteenth century.

The last or external cover is of great interest as a specimen of the skill and taste in art of its time in Ireland, and also for the highly finished representations of ancient costume which it preserves. The ornaments on the top consist princ.i.p.ally of a large figure of the Saviour in _alto-relievo_ in the centre, and eleven figures of saints in _ba.s.so-relievo_ on each side in four oblong compartments. There is a small square reliquary over the head of our divine Lord, covered with a crystal, which probably contained a piece of the holy cross. The smaller figures in relief are, Columba, Brigid, and Patrick; those in the second compartment, the Apostles James, Peter, and Paul; in the third, the Archangel Michael, and the Virgin and Child; in the fourth compartment a bishop presents a _c.u.mdach_, or cover, to an ecclesiastic. This, probably, has a historical relation to the reliquary itself.

One prayer uttered by St. Patrick has been singularly fulfilled. "May my Lord grant," he exclaims, "that I may never lose His people, which He has acquired in the ends of the earth!" From hill and dale, from camp and cottage, from plebeian and n.o.ble, there rang out a grand "Amen." The strain was caught by Secundinus and Benignus, by Columba and Columba.n.u.s, by Brigid and Brendan. It floated away from Lindisfarne and Iona, to Iceland and Tarentum. It was heard on the sunny banks of the Rhine, at Antwerp and Cologne, in Oxford, in Pavia, and in Paris. And still the old echo is breathing its holy prayer. By the priest, who toils in cold and storm to the "station" on the mountain side, far from his humble home. By the confessor, who spends hour after hour, in the heat of summer and the cold of winter, absolving the penitent children of Patrick. By the monk in his cloister. By n.o.ble and true-hearted men, faithful through centuries of persecution. And loudly and n.o.bly, though it be but faint to human ears, is that echo uttered also by the aged woman who lies down by the wayside to die in the famine years,[143]

because she prefers the bread of heaven to the bread of earth, and the faith taught by Patrick to the tempter's gold. By the emigrant, who, with broken heart bids a long farewell to the dear island home, to the old father, to the grey-haired mother, because his adherence to his faith tends not to further his temporal interest, and he must starve or go beyond the sea for bread. Thus ever and ever that echo is gushing up into the ear of G.o.d, and never will it cease until it shall have merged into the eternal alleluia which the often-martyred and ever-faithful children of the saint shall shout with him in rapturous voice before the Eternal Throne.

[Ill.u.s.tration: ST. PATRICK'S BELL.]

[Ill.u.s.tration: CROMLECH, AT CASTLE MARY, CLOYNE.]

FOOTNOTES:

[125] _Authenticated_.--A copy of this ancient hymn, with a Latin and English translation, may be found in Petrie's _Essay on Tara_, p. 57, in Dr. Todd's _Life of St. Patrick_, and in Mr. Whitley Stokes'

_Goidilica_. We regret exceedingly that our limited s.p.a.ce will not permit us to give this and other most valuable and interesting doc.u.ments. There is a remarkable coincidence of thought and expression between some portions of this hymn and the well-known prayer of St.

Ignatius of Loyola, _Corpus Christi, salve me_. Such coincidences are remarkable and beautiful evidences of the oneness of faith, which manifests itself so frequently in similarity of language as well as in unity of belief. The Hymn of St. Patrick, written in the fifth century, is as purely Catholic as the Prayer of St. Ignatius, written in the sixteenth. St. Patrick places the virtue or power of the saints between him and evil, and declares his hope of merit for his good work with the same simple trust which all the saints have manifested from the earliest ages. This hymn is written in the _Bearla Feine_, or most ancient Gaedhilic dialect. Dr. O'Donovan well observes, that it bears internal evidence of its authenticity in its allusion to pagan customs. Tirechan, who wrote in the seventh century, says that there were four honours paid to St. Patrick in _all monasteries and churches throughout the whole of Ireland_. First, the festival of St. Patrick was honoured for three days and nights with all good cheer, except flesh meat [which the Church did not allow then to be used in Lent]. Second, there was a proper preface for him in the Ma.s.s. Third, his hymn was sung for the whole time.

Fourth, his Scotic hymn was sung always. As we intend publishing a metrical translation of his hymn suitable for general use, we hope it will be "said and sung" by thousands of his own people on his festival for all time to come.

[126] _h.e.l.l_.--O'Curry, p. 539. This is translated from the Tripart.i.te Life of St. Patrick.

[127] _Moment_.--Keating, Vol ii. p. 15.

[128] _Land_.--Near the present town of Killala, co. Mayo.

[129] _Protected him_.--Book of Armagh and Vit. Trip.

[130] _Death_.--Vit. Trip. It was probably at this time St. Patrick wrote his celebrated letter to Caroticus.

[131] _Daire_.--Book of Armagh, fol. 6, b.a.

[132] _Confessio_.--This most remarkable and interesting doc.u.ment will be translated and noticed at length in the _Life of St. Patrick_, which we are now preparing for the press.

[133] _St. Tussach_.--All this Dr. Todd omits. The Four Masters enter the obituary of St. Patrick under the year 457. It is obvious that some uncertainty must exist in the chronology of this early period.

[134] _Oracle_.--It is said that, three years before St. Patrick's apostolic visit to Ireland, the druids of King Laeghaire predicted the event to their master as an impending calamity. The names of the druids were Lochra and Luchat Mael; their prophecy runs thus:--

"A _Tailcenn_ will come over the raging sea, With his perforated garment, his crook-headed staff, With his table at the east end of his house, And all his people will answer 'Amen, Amen.'"

The allusions to the priestly vestments, the altar at the east end of the church, and the pastoral staff, are sufficiently obvious, and easily explained. The prophecy is quoted by Macutenius, and quoted again from him by Probus; but the original is in one of the most ancient and authentic Irish MSS., the Book of Armagh.

[135] _Died_.--O'Curry, p. 273.

[136] _Burial_.--"The body of Laeghaire was brought afterwards from the south, and interred with his armour of championship in the south-east of the outer rampart of the royal rath of Laeghaire, at Tara, with his face turned southwards upon the men of Leinster, as fighting with them, for he was the enemy of the Leinster men in his lifetime."--Translated from the _Leabhar na Nuidhre._ Petrie's _Tara_, p. 170.

[137] _Always_.--National customs and prejudices have always been respected by the Church: hence she has frequently been supposed to sanction what she was obliged to tolerate. A long residence in Devonshire, and an intimate acquaintance with its peasantry, has convinced us that there is incalculably more superst.i.tions believed and _practised_ there of the _grossest kind_, than in any county in Ireland.