This remarkable epistle affords a striking proof, not only of c.u.mmian's own learning, but of the high efficiency of the schools of his native land, in which he studied. He gives the Hebrew, Greek and Egyptian names of the first lunar month. He refers to almost every cycle, and emendation of a cycle, of which we have any account, briefly, indeed, but sufficiently to show that he was acquainted with them, and with the decrees of synods, and with the pa.s.sages of the Fathers that make reference to them. Above all things, he insists upon the unity of the Church, and incontestably establishes the Irish tradition in his own time, that the Irish Church was founded from Rome, that Rome is the Source of Unity, the final Court of Appeal, and the Mother of the Irish, as of all other Churches. The text is unfortunately somewhat corrupt, and the style wants polish; but, though in this respect c.u.mmian is inferior to several Irish writers of the seventeenth century, his Latin is much superior to that of several ecclesiastical doc.u.ments that we have seen in our own nineteenth century.

The _Liber de Mensura Poenitentiarum_, cannot with certainty be ascribed to c.u.mmian Fada; but it is highly probable that he was the author. It was preserved like so many other invaluable Irish MSS., in the Monastery of St. Gall, and has been published in the _Bibliotheca Patrum_, and, together with the Paschal Epistle, has been republished by Migne.[201]

We have seen that c.u.mmian was regarded by the Abbot of Hy as a great moralist, and it may be that the same Segienus was the "faithful friend,"

whom the author addresses--mi fidelissime--in the prologue. The treatise consists of fourteen chapters, giving the canonical penances a.s.signed to sins of various kinds. It treats of these sins in the most minute detail, but contains little original matter; for the penances are, in most cases, taken from the works of the Fathers and the penitential canons of various early Councils. But it shows how carefully these matters were attended to in our early Irish Church, and is another striking monument of its ecclesiastical learning.

c.u.mmian Fada has not unfrequently been confounded with c.u.mmian Finn, the nephew of Segienus, Abbot of Hy. The latter wrote a life of St. Columba, to which Ad.a.m.nan refers, and most of which he, Ad.a.m.nan, inserted in the Third Book of his own Life of St. Columba. The Paschal Epistle has also been attributed to him, but without any grounds. The intrinsic evidence of the letter itself shows that it was written by a prelate of the southern half of Ireland; he speaks of Ailbe, Brendan, and the rest as "our fathers and predecessors;" he had accepted the Roman usage which Hy and its family refused to accept for many years after; and he uses in reference to St.

Peter the very peculiar expression, "clavicularis," which is also used by the author of the poem in honour of the Apostles, which was undoubtedly the work of c.u.mmian Fada, the Bishop of Clonfert.

The Four Masters say that "St. c.u.mmian Fada, son of Fiachna, Bishop of Cluainfearta Brennain, died on the 12th of November, 661," which is his festival day. The entry of the death of his beloved tutor, St. Colman O'Cluasaigh, is marked a little later on as happening in the same year, and therefore towards its close. Colman, however, lived long enough after c.u.mmian to compose an elegy on his death. The Four Masters have preserved a few lines, which may be thus translated:--

"No bark o'er Luimneach's bosom bore, From Munster to the Northern sh.o.r.e, A prize so rich in battle won, As c.u.mmian's corpse, great Fiachna's son.

Of Erin's priests, it were not meet That one should sit in Gregory's Seat, Except that c.u.mmian crossed the sea, For he Rome's ruler well might be.

Ah! woe is me, at c.u.mmian's bier My eyelids drop the ceaseless tear; The pain, of hopeless anguish bred, Will burst my heart since c.u.mmian's dead."

The poet's verse was true--Colman died within a month of his pupil to whom he was so deeply and tenderly attached. We may infer, too, from these verses that c.u.mmian died at home in his native Kerry, but that his remains were carried up the Shannon in a boat to his own Cathedral of Clonfert, where he was interred. The Four Masters tell us that in A.D. 1162 the "relics of Maeinenn and of c.u.mmian Fada[202] were removed from the earth by the clergy of Brenainn (that is, of Clonfert), and they were enclosed in a protecting shrine." So far as we know there is no account to be had now of the existence of this shrine.

IV.--SUBSEQUENT HISTORY OF CLONFERT.

Frequent reference is subsequently made in our Annals to the monastery and See of Clonfert, but it is oftentimes a saddening record. Its buildings were four times plundered, and six times burnt. Nor was this the work of the Danes alone. The degenerate chieftains of Ireland too frequently followed their bad example, and provoked Divine vengeance by unspeakable acts of sacrilege, especially during the tenth and eleventh centuries.

In A.D. 838, Turgesius brought a great fleet to Lough Ree, which he stationed there for the express purpose of harrying the banks and islands of the Shannon. He plundered and burnt Clonfert, Clonmacnoise, and indeed all the monasteries and churches from Lanesborough to Limerick, which were within reach of his marauders; and not once but frequently between the years A.D. 838 and 845. Yet strange to say it is stated in the old _Annals of Innisfallen_, that Feidhlimidh, son of Crimthann, King of Munster, had a friendly conference with Niall, son of Hugh, King of Ulster, in the year A.D. 840, at Clonfert, and there received Niall's homage as High King, and sat in the seat of the abbots of Clonfert.

Still the schools were not entirely destroyed, for in A.D. 868 is recorded the death of Cormac--Steward, Scribe, and Doctor of Clonfert-Brenainn. It was well that G.o.d then called him away, for next year, in A.D. 869, came Earl Tomrar with his warriors from Limerick to Clonfert. "He was a fierce, cruel, rough man of the Lochlans;" and hoped to obtain a great prey in the church and monastery. But he was disappointed, for the brethren heard of his approach, and fled expertly before him, as the Annals tell us, some in boats, and some into the surrounding mora.s.ses. Others took refuge in the church, but the disappointed freebooter killed them all, both those whom he found in the church and in the cemetery. Tomrar, however, died of madness three days afterwards, "for Brendan wrought a miracle upon him for plundering his monastery and killing his monks." In A.D. 949, Ceallachan, King of Cashel, plundered the monastery of Clonfert. But the men of Munster were not without rivals in their deeds of sacrilege. In A.D. 1031 Art O'Rorke, surnamed the 'c.o.c.k,' plundered the monastery once more, but providentially when returning laden with his pillage, he fell in with Doncha, son of Brian, who defeated him and his followers with great slaughter.

Some thirty years later in A.D. 1065, Aedh O'Rorke and Diarmaid O'Kelly plundered Clonfert and Clonmacnoise, and once more speedy vengeance overtook the robbers; for Aedh O'Connor came against them and defeated them through the miracles of Ciaran and Brenainn, whose churches they had plundered. A b.l.o.o.d.y slaughter was made by Aedh, and, moreover, he captured or sunk their boats, and drove great numbers of the plunderers into the river. Yet the monastery and School of Clonfert still lived on down to the advent of the Anglo-Normans, for in the year A.D. 1170, is recorded the death of Cormac O'Lumluini, whom the Four Masters in pathetic language describe as the remnant of the Sages of Erin. The subsequent history of the School and See of Clonfert is foreign to our present purpose.

The old Cathedral of Clonfert still survives, and is one of the few of our ancient buildings now used for religious worship. It has pa.s.sed, however, from Catholic hands, and will, doubtless, soon be abandoned by the Protestants too, for the few persons who attend divine worship in the old Cathedral of St. Brendan can hardly be called a congregation.

The church consisted of a nave with a western tower in the centre, and a chancel with two transepts branching nearly at the centre of the nave. The building is small, the nave being 54 feet by 27 in the clear, but very beautiful. The western doorway is described with great fulness of detail by Brash (p. 43), who declares that in point of design and execution, it is not excelled by any similar work that he has seen in these islands.

There is not, he says, a square inch of any portion of this beautiful doorway, with its six orders of shafts and arches, that is without the mark of the sculptor's tool, every bit of the work being finished with the greatest accuracy. Romanesque and Norman porches and doorways, he adds, exist of grander proportions, but none exhibiting the fertility of invention and beauty of design which this one does.

The altar window of the chancel is also greatly praised by the same competent authority. "The design of this window is exceedingly chaste and beautiful, the mouldings simple and effective, and the workmanship superior to anything I have seen either of ancient or modern times. The mouldings are finely wrought, and the pointing of the stone work so close, that I cannot believe they were ever worked by tools."[203]

He says the work is, in his opinion, of the twelfth century, and he is inclined to attribute its building to the celebrated Peter O'Mordha, a Cistercian monk, who was first Abbot of Boyle, and afterwards became Bishop of Clonfert. He was unfortunately drowned in the Shannon two days after Christmas Day, in the year A.D. 1171. With him we may fitly close the history of the School of Clonfert.

CHAPTER XI.

THE SCHOOL OF MOVILLE.

----"Transfigured Life!

This was the glory, that, without a sigh, Who loved thee, yet could leave thee."

I.--ST. FINNIAN OF MOVILLE.

There are two saints of the same name whom it is absolutely necessary to keep distinct in dealing with the literary history of the early Irish Church--St. Finnian of Clonard, and St. Finnian of Moville. We have already spoken of the former; we now propose to speak of the latter and of the great school of which he was the founder.

Moville, or Movilla, is at present the name of a townland less than a mile to the north-east of Newtownards, at the head of Strangford Lough, in the county Down. This district was in ancient times famous for its great religious establishments. Bangor, to which we shall refer presently, is not quite five miles due north of Moville. Newtownards, as its name implies, is a much more modern place, but it was the seat of a great Dominican Priory almost since the first advent of the Friar Preachers to Ireland. Comber, a few miles to the west at the head of Strangford Lough, contained both a Cistercian and an Augustinian Monastery. Abbey Grey, on the opposite or eastern sh.o.r.e of the Lough, had another great Cistercian house, founded by John de Courcy, the conqueror, and, we must add, the plunderer of Ulster. Further south, but on the western sh.o.r.e of the same Lough, anciently called Lough Cuan, were the Abbey of Inch, the famous Church of Saul, in which St. Patrick died, and the Church of Downpatrick, in which he was buried with SS. Brigid and Columcille. And in one of the islands in the same Strangford Lough, now called Island Mahee, quite close to the western sh.o.r.e, was that ancient monastery and school of Noendrum, of which we have already spoken. Religious men from the beginning loved to build their houses and churches in view of this beautiful sheet of water, with its myriad islands and fertile sh.o.r.es, bounded in the distance by swelling uplands, that lend a charming variety to this rich and populous and highly cultivated county.

Of the boyhood and education of St. Finnian little is known with certainty. He belonged to the n.o.ble family of the Dalfiatach, who seem to have been dynasts of the district to the north of this great inlet of the sea, which they called Lough Cuan. He was probably born some years before the beginning of the sixth century. His first teacher was St. Colman, afterwards Bishop of Dromore, who at that time seems to have been himself under the guidance and instruction of St. Mochae in the Island of Noendrum, but known at present as Island Mahee, in Strangford Lough.

Colman became a favourite pupil of Mochae, who, when he himself was growing old, seems to have entrusted him with the care of the younger boys who had come to the island seminary to be trained up by these great masters in learning and piety. It is said that, on one occasion St. Colman was going to chastise the young Finnian for some real or imaginary fault, when he felt his hand invisibly restrained by an angel, and he thereupon declared that he was unworthy to be entrusted with the care of so holy a youth, and that henceforward he would resign that office, so far as Finnian was concerned, to St. Mochae himself. This story at least shows that the young boy made great progress in virtue and wisdom under the guidance of both these holy men on the Island of Noendrum.

Now it came to pa.s.s whilst Finnian was at Noendrum, under the care of St.

Mochae, that "ships" came from Britain into Strangford Lough, and cast anchor in front of the island. On board these vessels was a certain bishop called Nennio, who, with several of his disciples, had come from the famous monastery called Candida Casa, on the opposite sh.o.r.es of Galloway, to pay a visit to the religious family of Noendrum. We know from the lives of our early saints that this was no unusual occurrence. In those early days religious men were inspired with a spirit of spiritual enterprise, and several of them made it a point to visit the most renowned saints both in Ireland and Britain, in order to benefit by their instruction and example.

As we have seen, Candida Casa, or the White House was a stone church built on the extremity of a promontory in Galloway, about the year A.D. 397, by the great St. Ninian, the first apostle of the Northern Britons, at least after the departure of the Romans. It is true Christianity had been previously known in the district, for St. Patrick himself was in all probability a native of the valley of the Clyde, and was a captive in Ireland about the very time that St. Ninian first came to Galloway. But after the withdrawal of the Roman troops from the northern province the district was overrun by the Picts and Scots, so that the remnants of the faithful were almost all driven out from the Lowlands of Scotland.

Ninian, who was a native of the district, had been educated in Rome during the pontificate of Pope Damasus, and later on returned to preach the Gospel anew in his native land. On his way he stopped for a short time at Tours, to pay a visit to St. Martin, the most prominent figure at the time in Christendom. It was from St. Martin, as Bede informs us, that he got the masons through whose means he was able to build the first stone church in Britain. The people had never before seen anything of the kind--they had no stone houses and no masons able to build them--hence in their admiration they called the new building the White House, to signify, just as the Americans do, that it was the grandest building in the kingdom. We are enabled to fix the date of its erection, because it is distinctly stated that during the progress of the work Ninian heard of the death of St. Martin of Tours, and dedicated the new church to him, which could only be done after his death, that is, about the year A.D. 397--some thirty-five years before St. Patrick began to preach in Ireland.

It cannot have been St. Ninian himself under whom St. Finnian studied at the Candida Casa, which was founded at least a hundred years before the date of this visit. In some of the lives his teacher is called Nennio,[204] in others Mugentius (see Colgan, page 633). It seems, certain, however, that young Finnian, thirsty for sacred knowledge, begged permission from St. Mochae to accompany the visitors on their return to the White House. The permission was readily granted; so, gliding southward in their boats between the mult.i.tudinous islands of Lough Cuan, they were carried out to sea through its narrow mouth by the swiftly receding tide, and then spreading every sail to catch the western breeze a few hours would bring them across the narrow channel that separates the Ards of Down from the Mull of Galloway. At the southern extremity of the inner promontory of Wigtown, there is a very small island which still bears the name of the Isle of Whithern. On this island are the ruins of an old church, which is probably all that now remains of the Candida Casa--a spot like Aran, Glas...o...b..ry, and Iona, to be ever venerated as one of the cradles of Celtic Christianity.

How long Finnian remained at Candida Casa cannot be exactly ascertained; but it was at least long enough to acquire the learning and discipline of the place in which, according to some accounts, he succeeded so well as to incur the bitter jealousy of his master.

The original founder of the Candida Casa had been educated at Rome, and no doubt the thoughts of its inmates were from time to time turned to the school of their great founder. Finnian, at least, resolved to go to the fountain head, and so, putting on his wallet and grasping his pilgrim staff, he set out upon his long journey. It was much more difficult and dangerous then to go to Rome than it is now, but these heroic Christian men despised dangers and hardships. Their life was a warfare for Christ; so they cared little when or where they fell in their Master's cause.

Besides, they were never refused hospitality at the religious houses where they called, and even the rude mariners welcomed on board their vessels a holy man whose prayers were strong to calm the wrath of tempestuous seas.

Finnian spent three months at Rome "learning the Apostolical customs and the Ecclesiastical Laws," and then resolved to return to his native land.

But he bore with him from Rome a priceless treasure, or, as the _Martyrology of aengus_ calls it "yellow gold from over the sea;" not, however, yellow gold from the mine, but what our Celtic fathers valued more, the pure red gold of the Gospel corrected by the great St. Jerome and formally sanctioned by the Pope as the authentic text. The Vulgate, as we now have it, is substantially the work of St. Jerome to this extent, that he corrected the New Testament of the Old Vulgate; he translated from the Hebrew the proto-canonical books of the Old Testament; and moreover corrected the deutero-canonical books of the Old Testament according to the best MSS. of the Septuagint. It is, however, his correction, and not his own translation from the Hebrew, which under the name of the Gallican Psaltery, is still retained in our Latin Vulgate. But although this great work had been performed with the sanction of the Popes between the years A.D. 383 and 403, yet two hundred years elapsed before this version came into general use; and though it was commonly, it was not yet exclusively used even when St. Finnian was in Rome, between, A.D. 530 and 540. It was, however, a great improvement on the previous version, and as such highly valued by all scholars. It seems, however, that the new version had not been hitherto introduced into Ireland, and so special mention is made of Finnian's copy in the _Calendar of Cashel_ quoted by Colgan--"Finnian the White, of Maghbile (Moville); it was he who first carried into Ireland the Mosaic Law and the whole Gospel"--meaning thereby that it was he who first brought the first _integral_ copy of St. Jerome's Vulgate, which afterwards came into exclusive use in the Irish as in the other churches.

Colgan identifies St. Finnian of Moville with St. Fridian, or Frigidian, who became bishop of Lucca in Italy about the middle of the sixth century.

There are undoubtedly several facts narrated in the lives of both that go to establish this ident.i.ty; but there is one great difficulty. According to the life of Fridian he died at Lucca, where it is said his blessed body is still preserved and reverenced; but according to the ancient _Life of St. Comgall_ of Bangor and the local traditions, Finnian the bishop, or Finbarr, as he is often called, "sleeps amid many miracles in his own city of Maghbile."

Finnian is said to have returned to Ireland and founded his school at Moville about the year A.D. 540, that is some twenty years after his namesake of Clonard had opened his own great school on the banks of the Boyne. The name _Maghbile_ means the _plain of the old tree_, probably referring to some venerable oak reverenced by the Druids before the advent of St. Patrick. At present there is nothing of the ancient abbey-school except a few venerable yews to mark the city of the dead, and an old ruined church on the line of the high road from Newtownards to Donaghadee.

This old church, which was one hundred and seven feet in length, in all probability did not date back to the original foundation of the place, although it undoubtedly stands on the site of St. Finnian's original church. The spot was aptly chosen, sheltered by an amphitheatre of hills from the winds of the north and east, and commanding far away to the south a n.o.ble prospect of Lough Cuan's verdant islets and glancing waters.

The most famous pupil of this infant seminary was St. Columba, the light of all the Celtic west. If the incident to which Ad.a.m.nan refers[205] in his _Life of St. Columba_ be understood of Moville rather than Clonard, it seems that at this period Columba was studying Sacred Scripture under Finnian, that he was then a deacon, and on one occasion when the wine failed for the Holy Sacrifice, he went with the cruet to the neighbouring well (since closed up, but within living memory), and blessing the water, it was changed into wine, with which the Holy Sacrifice was duly offered up on that Festival Day.

There is another very celebrated incident recorded of SS. Finnian and Columcille, which seems to have really happened, and produced consequences of great import in the designs of Providence.

As we have seen, Finnian had brought from Rome a copy of the entire Bible, partly translated, partly corrected by St. Jerome. Very naturally this copy was highly prized and jealously guarded by the saint, for if any part were lost or injured the damage might have been, at least for him, irreparable. Now, the young Columba was an ardent student of the sacred volume; and especially he was anxious to get a copy of the new Psaltery, which most of our early saints were in the habit of reading daily. In truth it was their Breviary, and in their estimation was the greatest of their treasures. So Columba begged Finnian to allow him to make a copy of the Gallic Psaltery, as we now have it in the Vulgate, but Finnian, fearing for his treasure "of pure red gold," would not allow him, lest the ma.n.u.script might be lost or injured. Then Columba, finding a suitable opportunity, stealthily transcribed the Psalter, remaining up all night for the purpose, so that when Finnian came to his cell he found Columba hard at work at midnight, and, lo! a divine radiance illuminated his cell.

Next day Finnian sought his ma.n.u.script, and Columba confessed that he had made the copy without his permission. Finnian thereupon demanded the copy, but Columba claimed it as his own--it was the fruit of his labour, and the original was uninjured. Nevertheless, as Finnian persisted in his demand, it was agreed to leave the matter to the arbitration of King Diarmaid at Tara. Tara was not far from Druim-fhinn (now Drumin in Louth) where this incident is said to have taken place. The king heard the parties, and then p.r.o.nounced his award: "The calf goes with the cow, and the son-book, or copy, must go with the mother-book, or original."[206] The decision was not equitable, and Columba was sore distressed. Moreover, it came to pa.s.s that a young prince, Curnan by name, accidentally killed a companion at court, and fled for refuge to Columba, who was then standing near at hand.

But the king had him dragged from the protection of the saint and slain on the spot. Columba, thus doubly wronged, fled from Tara, and told his royal kinsmen how he had been treated by King Diarmaid. They at once flew to arms to avenge the insults offered to a prince of Conal Gulban's royal line, whose holiness moreover even then was celebrated through all the North. They gathered together a mighty army--all the Clanna Niall of the North--and met the monarch and his forces at a place called Cuil-Dreimhne (now Cooldrummon) in the parish of Drumcliff, to the north of Sligo. In the b.l.o.o.d.y battle which followed, the forces of king Diarmaid were nearly annihilated--but Columcille was praying for his kinsmen during the battle, and so they nearly all escaped, whilst the enemy was destroyed. The Psalter, too, it seems, became the prize of the victors, and the most famous heirloom in the family of the O'Donnells. But the blood shed on this occasion weighed heavily on the conscience of Columba, although he may have been the innocent cause of it; and for his share in this battle he narrowly escaped excommunication at the hands of the saints of Ireland later on. With heroic fort.i.tude, however, he accepted the penance imposed upon him by St. Molaise of Innismurray at the cross of Ahamlish in Sligo--to go to foreign lands to preach the Gospel and never look upon his native land again. The saint obeyed and, it is said, religiously kept his vow--for though he returned to Ireland again at the high call of duty, he bandaged his aged eyes with a cloth, so that they were never gladdened even with one glance of the green hills of his native land, which he loved with even more than the pa.s.sionate tenderness of the Irish heart. He gave expression to his bitter grief in several touching poems, written in the sweet and musical tongue of Erin.

The copy of St. Finnian's Psaltery furtively made by Columcille has had a very strange, eventful history, and is perhaps the most interesting of our ancient relics. At present the ma.n.u.script, with the casket which contains it, is the property of Sir Richard O'Donnell of Newport in the County Mayo; but it is preserved for public inspection in the strong room of the Royal Irish Academy in Dublin. It is known as the Cathach, or Battler, from the Irish word _Cath_, a battle; and was so called because if carried three times around O'Donnell's host, in battle, on the breast of a priest free from mortal sin, it was sure to bring victory to the clan. Columcille was himself great grandson of Conal Gulban, the great sire of all the Cinel Conal. He thus became the patron of that warlike clan; in defence of his honour and to maintain his right to this very Psalter, they fought the great battle of Cuildreimhne, and they won the victory through his strong prayers. So it was only natural that the Psalter on earth and the saint in heaven should still be shield and buckler for the clan in the hour of danger.

And so indeed it was. But St. Cailin of Fenagh had told them to guard it well, and above all to see that it never fell into the hands of the foreigner, for that day would work woe for Erin and confusion to the O'Donnells. Thus it became the most precious treasure of the Clan-Conal, and not a man of them that was not ready to die in its defence on the field of battle. Moreover, they appointed as hereditary guardians of the Cathach, the family of McRobartaigh--now McGroarty--and a.s.signed for their maintenance the lands still called from them Ballymacgroarty, in the parish of Drumhome, county Donegal. The casket, or _c.u.mdach_, in which this treasure was contained, bears an inscription in Irish on three sides to this effect:--"Pray for Cathbarr O'Donnell for whom this casket was made, and for Sitric, son of Mac Aedha, who made it, and for Domnall MacRobartaigh (abbot) of Kells at whose house it was made." The casket itself is of the most exquisite workmanship, and this inscription proves that it was made at the expense of Cathbarr O'Donnell, chief of his name in Donegal about the end of the eleventh century--he died in A.D. 1106. It was made, however, in the Abbey of Kells, which had been founded by Columcille, and was then ruled by a member of that very family of McGroarty, who were the hereditary custodians of the Cathach. The McGroartys were more faithful to their trust than the McMoyres, who had the custody of the _Book of Armagh_, and several members of the family met their death in defence of their sacred charge. In A.D. 1497 Con O'Donnell led an army against McDermott of Moylurg; but he and his troops were defeated, and "the Cathach of Columcille was also taken from them, and McGroarty, the keeper of it, was slain." It was restored, however, two years later. Again, in A.D. 1567, McGroarty, the keeper of the Cathach, was slain in a fratricidal conflict between the O'Donnells and O'Neills on the sh.o.r.e of Lough Sw.i.l.l.y. In A.D. 1647, when John Colgan wrote, it was still, he tells us, in his own native county of Donegal. Daniel O'Donnell, who fought well for King James, carried it with him to the Continent, and had a new rim fixed on the casket with his name and the date, A.D. 1723.

He died in A.D. 1735, leaving this precious relic on the Continent, where it remained until 1802, when it was claimed and recovered by Sir Neal O'Donnell of Newport in the county Mayo, from whom it pa.s.sed to its present owner, Sir Richard O'Donnell.

It was deemed a heinous crime to open the sacred casket, and the widow of Sir Neal actually brought an action in the Court of Chancery in 1814 against Sir W. Betham, Ulster King-at-Arms, for daring to open the casket without her permission. His crime at any rate gratified our curiosity, for when opened it was found to contain a small wooden box very much decayed.

Within the box was a dark, damp ma.s.s, which, on careful and cautions examination, proved to be a portion of the Psalter in Latin, written in a neat but hurried hand, of which, however, several folios at the beginning and end were utterly destroyed by the damp. Fifty-eight leaves remain, containing the Psalter from the 31st to the 106th psalm. We have examined the fac-similes published in the first volume of the _National Ma.n.u.scripts of Ireland_, and we find that it is a portion of the Gallican Psalter, that is the Psalter at present in our Latin Vulgate, which was a second and more careful correction of the then existing Psalter made by St.

Jerome, not according to the Septuagint, like his first correction, the Roman Psalter, but made according to the Hexaplar Greek of Origen. St.

Columcille's copy is executed with wonderful neatness and accuracy, containing even the asterisks and obelisks of St. Jerome's correction. We note these facts to show that the Bible brought from Rome by St. Finnian was in truth the new and corrected edition of the old Vulgate, which was just then coming into universal use. This fact is quite enough to explain St. Columcille's anxiety to get a copy, as well as St. Finnian's fear that his own treasure might be lost or injured.

Tourists visiting Ireland would do well to examine this venerable memorial of our ancient Church, as well as the other relics in the Royal Irish Academy. The casket itself consists of a bra.s.s box nine and a half inches long, eight in breadth, and two in thickness. The top, however, is covered with a silver plate, richly gilt, chased, and adorned with marvellously wrought figures of Columcille, the Crucifixion, and other sacred objects.

The corners, too, were set in precious stones--crystals, pearls, sapphires, and amethysts, many of which, as might be expected, have been lost. The whole work furnishes a striking proof of the skill of our Celtic forefathers in metallurgy so early as the eleventh century, when it was almost lost as an art elsewhere.