A beautiful young maiden was staying at the house of this kinglet, who would not allow her marry; and all unbecoming intimacy was also strictly forbidden between her and any member of the king's household. But the smith, not knowing or ignoring this prohibition, won the affections of the lady, and married her in secret. The result was the conception of Barry.

When this became visible, the king was so wrathful at this contempt of his authority, that he ordered the parents to be burned to death. But the great lime-kiln, lighted to carry out this sentence, was extinguished by a violent storm of rain, accompanied with fiery flashes of lightning.

This was, of course, attributed to the fact that the child, which the lady bore in her womb, was destined by G.o.d for great things, as in truth, subsequent events proved to be the fact. Indeed, the _Martyrology of Donegal_ makes a still more incredible statement, that "Barre spoke in his mother's womb, and also immediately after his birth, in order to justify his father and mother, as his Life states in the first chapter."[347] This speaking in the womb may, perhaps, be understood in the metaphorical sense already explained.

St. Barry had for his teacher a holy man called in the _Irish Life_ Mac Cuirp, or Curporius in the Latin Lives. Mac Cuirp is stated to have spent some time in Rome, and to have been whilst there a disciple of St. Gregory the Great. St. Gregory was Pope from A.D. 590 to 604, but for some years previous to A.D. 590 he had held various offices in the church; and it was probably between A.D. 575 and 590 that the Irish monk had an opportunity of becoming his disciple in the great monastery of St. Andrew, which was once the private mansion of St. Gregory.

From a master so trained for some time in Rome itself, young Barry had an opportunity of acquiring a fuller knowledge of ecclesiastical discipline, as well as sounder and wider theological views than the ordinary Irish schools could at the time afford. How long he remained under the care of this holy man is unknown; but from the active life which St. Barry led, we must infer that he began to preach and found churches whilst he was still a young man. We are told that even before he came to Cork he had founded twelve churches in various parts of the country. Amongst these we find special reference to the Church of Achadh Duirbchon near Cuas Barra, which was somewhere in the neighbourhood of the river Blackwater, and probably not far from Fermoy. For it is said that after he founded this church, he crossed the river and came to Cill Cluana, and built a church there also.

Cill Cluana is supposed to be the place since known as Cloyne; this, however, we venture to think is improbable, for St. Colman, the founder of Cloyne, was a contemporary of St. Brendan, and must have flourished and founded the Church of Cloyne many years before Barry could have arrived at man's estate. There is a Kilclooney in the barony of Condons and Clangibbon, County Cork, which is much more likely to have been the Church of Cill Cluana erected at this period by St. Barry.

We are told that two disciples of St. Ruadhan of Lorrha, Cormac and Baoithen by name, travelled thither. They were directed by their own master, St. Ruadhan, to remain where the tongues of their bells would sound. To their surprise the silent bells rang out, when they had come to Barry's Church at Cill-Cluana, and they were much grieved when they found it occupied, without, as they thought, any chance of their being allowed to remain in the place. But Barry, knowing the divine will, at once gave them his own church, and they remained there, whilst he himself went elsewhere to found new churches for the honour of G.o.d and the advantage of the people.

It is probable that Gougane Barra, so celebrated for its wild romantic beauty, was the earliest foundation of St. Barry, and that it was there during the years of his retirement that he prepared himself for that great spiritual work, which he afterwards accomplished.

This lovely lake is situated amongst the mountains on the western border of Cork, and in that very territory of Muskerry where St. Barry is said to have been born, so that he was probably familiar with it from his childhood. The savage grandeur of this mountain valley has been celebrated both in poetry and in prose by many writers; and, no doubt, Callanan's stanzas are familiar to all our readers. The lake is surrounded on all sides by an amphitheatre of lofty and rugged mountains, rising up in naked grandeur from its lonely sh.o.r.es. Only at one place towards the south-east is there an opening, where the infant Lee bursts through the rocky barrier of loose stones and dashes down in foaming leaps to the lower lake of Inchigheela. The lake itself covers about 90 acres. Its waters flowing down from the heathery slopes of the hills are rather dark in colour, and abound in fish; although, it is said, that trout were more numerous heretofore in these waters. Towards the south-east of the lake, which is oval in form, is the island that formed the retreat of St. Finbarr. It is deeply and beautifully green, where the broken walls do not cover the turf, and contrasts strikingly with the dark waters of the lake, and the bluish gray of the rugged precipices that frown down on the gloomy landscape. Its sh.o.r.es too are beautifully fringed with h.o.a.ry ash trees, and a few willows that stoop to kiss the wavelets:--

"There grows the wild ash, and a time stricken willow Looks chidingly down on the mirth of the billow; As like some gay child that sad monitor scorning, It lightly laughs back to the laugh of the morning."

The works of man are in ruins, but the face of nature is changeless and grand as it ever was. There is still the "zone of dark hills" that brighten in the lightning's flash, when the rocks give back the thunder's voice in a thousand echoes. There are still the "thousand wild fountains"--in summer tiny rivulets, but in rainy weather angry cataracts leaping from rock to rock. It is true the glory of the woods that once belted these mountains is gone, and nothing now remains but the island grove, which is all the more attractive because no foliage elsewhere relieves the eye, weary with the hungry grey of the rocks and the dark brown of the heather.

But the ancient church with its solitary cells and courtyard are all in ruins--ruins, too, even in this wild retreat, that have apparently been wrought by the hand of man. The little island on which these ruins stand is near the southern sh.o.r.e of the lake. It is approached by a low narrow causeway, which connects it with the sh.o.r.e. From the causeway the pilgrim walks through an avenue of ash trees towards a terrace, which is elevated four or five steps before him. On this terrace there is an ancient quadrangular _caiseal_, which had two monastic cells built into each side of the quadrangle. These cells arched overhead were about four feet wide, ten feet deep, and eight feet high. The masonry is of a primitive character, and may be of the age of Barry himself, for we find the circular arch as early as the first quarter of the seventh century. In the centre of this courtyard there is a mound having stone steps around, and surmounted by an ancient wooden cross. This cross marks the princ.i.p.al penitential station, and closely resembles some of the mission crosses seen in the churchyards of our country churches. The church and monastery proper were outside this enclosure, and are now quite ruinous. They were probably coeval with the cells in the enclosure; but it is quite unusual to find them outside the enclosing wall. The quadrangular cashel, too, is quite a peculiar feature, and shows that it is of a later and undoubtedly Christian origin.

About the year A.D. 1700, a priest named Father Denis O'Mahony took up his residence in this lonely retreat, and, it is said, caused its "seven chapels" to be restored. These so called chapels were the cells already referred to, which surround the cloister. He was buried in the little graveyard on the mainland close to the causeway, where the rude forefathers of the hamlet sleep. And Smith tells us that the following inscription was placed over his tomb--"Hoc sibi et successoribus in eadem vocatione monumentum imposuit Dominus Doctor Dionysius O'Mahony, presbyter licet indignus, A.D. 1700." There is, we believe, no trace of a stone bearing this inscription to be seen at present on this spot. The tendency of the Church in our days seems to be altogether in favour of the cen.o.bitic life; this was one of the few cases in which the ancient love for the eremitic life has again appeared in our Irish Church. At present we have neither hermits, nor recluses, as of old. Is it that the spirit of ancient asceticism has departed? Or is it that charity has grown cold? To be quite alone with G.o.d is a dangerous and difficult state of life; but it is after all the state of the very highest perfection known to theology.

It was probably after spending some time in his hermitage at Gougane Barra that St. Finbarr came, as is stated in his Life, to the lake, which in Irish is called Loch Eirce. Close to the sh.o.r.e of this lake he built a monastery, to which as to the home of wisdom, and the nursery of all Christian virtues, crowds of zealous disciples flocked together from all quarters in such numbers and inspired with such zeal for holiness, that the solitude around became filled with cells of monks, and thus grew into a great city. From the school which Finbarr established there, a vast number of men, conspicuous for sanct.i.ty and learning, went forth, amongst whom especially worthy of note were St. Eulangius or Eulogius--who it seems had some share in training Finbarr himself--St. Colman of Doire Dhunchon, St. Baithin, St. Nessan, St. Garbhan, St. Talmach, St. Finchad of Ross Ailithir, St. Lucerus, St. c.u.ma.n.u.s, St. Lochin of Achadh Airaird, St. Carinus, St. Fintan of Ros-Coerach, and several other saints, whose names and churches are mentioned in the _Irish Life of Finbarr_.

The site of Finbarr's primitive church and monastery was that now occupied by the Protestant Cathedral of St. Finbarr on the south-west of the city, but all traces of the primitive buildings have entirely disappeared. An ancient round tower stood in the south-west corner of the churchyard, which has also completely disappeared. But as the round towers were generally built some ten or twelve paces from the great western entrance of the church, which they protected, the site of the ancient cathedral can be ascertained with sufficient accuracy.

In the _Pacata Hibernia_ there is a very interesting map of Cork, which shows the city and its environs, as they were about the year A.D. 1600. It has been reproduced by Mr. John George M'Carthy, in a pamphlet of great value, which he published in 1869, and which gives a lively sketch of the history of Cork, both ancient and modern. The city proper is shown on the island with its walls and towers, and its two princ.i.p.al streets--the Main Street and Castle Street--intersecting each other at right angles. Outside the city walls, it is all a marsh, and in the south-west corner, close to the southern bank of the stream, is shown "ye Cathedrale Church of Old Corcke," which marks the site of St. Finbarr's primitive abbey.

It is stated in the ancient Life of Finbarr that, like many others of the Irish saints of his time, he went on a pilgrimage to Rome--to the threshold of the Apostles. On his way back from Rome he paid a visit to St. David, the celebrated Bishop of Menevia, and thence we are told he returned to Cork. This would seem to imply that the monastery of Cork was founded before St. Barry's departure from Rome. Gerald Barry in his _Life of St. David_ refers to this visit paid to that saint by his namesake of Cork, whom, however, he calls 'Barrocus,' and as usual he indulges largely in the supernatural, in his account of the visit.

It was, he says, the custom in those times for the Irish to go on pilgrimage to Rome in order to venerate the shrines of the Apostles.

Amongst others a certain Barry (Barrocus) from the territory of Cork went to Rome; and returning from his pilgrimage he called to see St. David, which was also customary with those good men from Ireland, when going to or returning from Rome. Barry having paid his respects to the Welsh saint, was anxious to return home to his own country and flock; but the winds were contrary, and he could not cross the Channel. Now the Bishop, St.

David, had a horse for his own use, and Barry, full of faith, asked and obtained the use of this horse to carry him home to Cork; and he rode the animal straight over the sea to the west. On his way St. Barry met Brendan mounted on a whale, and going to see St. David also. They saluted each other, and with mutual good wishes went each his own way, and arrived safe--one in Cork and the other at St. David's. Barry then told his monks all that had happened; so they praised G.o.d, and made a small metal statue of horse and man, adorned with gold and silver, "which is preserved to this day," says Giraldus, "in the Church of St. Finbarr at Cork, and is held in great reverence on account of the signs and miracles which have been wrought through its instrumentality."[348]

The Bollandists reject this story as an interpolation in the Life of St.

David; but Gerald Barry dearly loved a story of this kind, no matter how extravagant. We may add that St. Brendan of Clonfert, to whom the reference is made, was dead before Finbarr could have been more than twelve years of age.

St. Finbarr ruled the monastery and church of Cork for a period of seventeen years before he died. Hence the monastic school had time to grow up under his own holy and prudent management; and thus, as his Life says, Cork from a solitude became a city. We are not to understand a city in the modern sense, with stone houses, bridges, and regular streets. There was no city of this kind in those days in Ireland. The 'city' consisted of the cathedral church, probably of stone, and afterwards protected by its round tower, the monastery with its group of buildings, the scattered cells or bothies of such students as crowded to hear the lectures in the schools, or in the green meadows by the river's side, and doubtless also the dwellings of the tradesmen and other work-people connected with the monastery. The Danes afterwards seem to have established a permanent colony at Cork, as they did in Dublin, and raised buildings of a more enduring and imposing character, but the monastic city was there before them, and was the real nucleus of the present beautiful city by the pleasant waters of the River Lee.

St. Finbarr died, not in his own monastery of Lough Eirce, but at Cloyne, some fifteen miles distant on the other side of the bay. It seems he went there on a pilgrimage, doubtless preparing for the end, which he felt was close at hand, for we are told that he died at the Cross of Cloyne, which was in the church of that monastery. But his loving disciples would not let his remains repose there--holy ground though it was always believed to be. They were enclosed in a silver shrine, and carried to his own monastery, on the banks of the beautiful river, where he dwelt so long.

According to another account the holy remains were at once carried to Cork, and buried in his own cathedral church, beneath a monumental cross, which marked the spot. Afterwards the tomb was opened, and the sacred relics enclosed in a silver shrine, which was preserved with great veneration near the high altar; and this is the more probable account. But in later days nothing in Ireland was safe from sacrilegious hands, and we are informed in the _Annals of Innisfallen_ that A.D. 1089, a fleet, with Dermot O'Brien, devastated Cork, and carried away the relics of Barre from the church of Cill-na-Clerich.

The character of this great saint is thus given in one of the Irish Lives, published by Mr. Caulfield in 1864: "His humility, his piety, his charity, his abstinence, his prayers by day and night, won for him many great privileges; for he was G.o.d-like, and pure of heart and mind like Abraham, mild and well-doing like Moses; a psalmist like David; wise like Solomon; firm in the faith like Peter; devoted to the truth like Paul the Apostle; full of the Holy Spirit like John the Baptist. He was a lion in (spiritual) strength, and an orchard full of apples of sweetness. When the time of his death arrived, after erecting churches and monasteries to G.o.d, and appointing over them bishops, priests, and other grades, and baptizing and blessing districts and people, Barre went to Cill-na-Cluana (Cloyne), and with him went Fiana, at the desire of Cormac and Baoithen, where they consecrated two churches. Then he said, 'It is time for me to quit this prison of my body, and go to the Heavenly King, who is now calling me to Himself.' And then Barre was confessed, and received the Holy Sacrament from the hand of Fiana, and his soul went to heaven at the Cross which is in the middle of the church of Cloyne; and there came bishops, priests, monks, and other disciples, when his death was announced, to honour him.

And they took his body to Cork, the place of his resurrection, honouring him with psalms and hymns and spiritual songs; and the Angels bore his soul with great joy to heaven to the company of the patriarchs, prophets, apostles, and disciples of Jesus Christ, and of the Holy Trinity, the Father, Son, and Holy Ghost."

This seems to be an accurate and truthful narrative of what really happened, and shows that the enshrining took place afterwards in his own church of Cork. It appears to show, too, that the church already referred to as Cill-Cluana was really the famous church of Cloyne; but St. Colman, its founder, had been dead for some time, and St. Barry, who, according to other accounts, was educated there by Mac Cuirp, or Curporius, as he is called in Latin, always retained a great predilection for that holy ground. St. Barry's death is generally recorded as having taken place about the year A.D. 630; but the exact date cannot be ascertained.

Both during the life of St. Finbarr, and after his death, great crowds of holy and learned men continued to come to his monastery of Cork; and many of them, it seems, elected to make it the place of their resurrection.

aengus invokes "seventeen holy bishops, and seven hundred favoured servants of G.o.d, who rest in Cork with Barre and Nessan, whose names are written in heaven." Elsewhere he invokes three hundred and fifty holy bishops, three hundred and fifty priests, three hundred and fifty deacons, and as many lectors, and ostiarii, with other saints, who, with G.o.d's blessing, rest in Lough Eirce,[349] in the territory of Muskerry. Numerous, says the annexed quatrain, as the leaves on the trees are the saints who dwell around it. "Them all I invoke to my aid through our Lord Jesus Christ."

There is no reference made to any writings left by St. Finbarr, except a copy of the Gospels, written by his own hand, which was afterwards encased, like other precious relics of our great saints, in a shrine richly adorned with gems and gold. One of the most tragic events recorded in our annals took place in connection with this shrine. It is told with many graphic details in the _Wars of the Gaedhill with the Gaill_, p. 89.

Mahoun, the elder brother of Brian Boru, by combined skill and valour had raised himself to supremacy over all Munster about the year A.D. 970. He defeated the Danes in seven successive battles, and succeeded in driving Imar, their leader, for a time from Limerick. He also took hostages from all the chiefs of Desmond, and became undisputed sovereign of Munster.

Then the heads of the rival Eoghanacht clans grew jealous; and Donovan, son of Cathal, chief of the Hy-Fidhgente in the South and West of Limerick, together with Molloy, the chief of Desmond, and Imar the Dane, entered into a conspiracy to destroy the gallant leader of the Dalca.s.sians of Th.o.m.ond. Pretending friendship, Donovan invited Mahoun to his house at Bruree, and Mahoun foolishly accepted the invitation; but he safeguarded himself, as he thought, by putting himself under the protection of the clergy, and the Gospel of Barry, which was brought from Cork for the purpose by Columb, son of Ciaragan, comarb of Barry. However, when Donovan got the king in his power, he made him a prisoner; and then sent him on to Molloy, who had undertaken to have him a.s.sa.s.sinated. Molloy was waiting with the Bishop of Cork, who had no suspicion of his purpose, at Sliabh Caein, near Fermoy. It is supposed that they were standing on the eastern ridge overlooking the gap through which the road now pa.s.ses from Kilmallock to Cork, a little south of the church of Kilflin. When Mahoun's escort reached the spot agreed upon, the a.s.sa.s.sin drew his sword to slay the king at the place called Redchair, on the side of the pa.s.s opposite to where Molloy was waiting. Mahoun had on his person, for his own protection, the Gospel of Barry; but when he saw the fatal blow descending, he flung the holy shrine from him to a priest standing at some distance, that it might not be stained with his blood. At the same moment Molloy saw the gleam of the sword from the place where he was with the Bishop of Cork on the opposite side of the hill, and called for his horse, which stood ready saddled to carry him off. "What am I to do?" said the Bishop, not understanding Molloy's movements. "Cure yonder man," said Molloy, ironically, "if he is able to come to you." The horrified priest, who accompanied Mahoun, caught up the Gospel shrine, which Mahoun had flung towards him, and found it stained with the blood of the murdered man. Then in sorrow they buried the n.o.ble-souled Mahoun on the southern slope of the hill where he had fallen, and sent word to Brian Boru of the a.s.sa.s.sination of his brother. Then Brian Boru resolved on stern vengeance, and soon accomplished his purpose. The murderous conspirators were banned by the Church, and deserted by their allies. Imar and his son were slain by Brian; Donovan fell in battle; and Molloy, the actual a.s.sa.s.sin, was tracked for two years, and at length taken prisoner and slain close to that very pa.s.s where he had planned and witnessed the murder of the chivalrous Mahoun. He was buried like a dog on the northern side of that same hill where Mahoun was buried; but "the sun," says the Annalist, "never shines on his grave," and the infamy of his dark deed will hover round his resting-place for ever. There is nothing known at present of this Gospel of St. Barry, nor for some hundred years has anything been heard of it.

Nessan, a disciple of St. Barry, succeeded him in the See of Cork, and in the government of the monastery and monastic school. He, too, was remarkable for his learning and holiness, but of his personal history nothing is known. His festival day is the seventeenth of March--the feast day of our national apostle, and his death is supposed to have taken place about A.D. 651.

It is manifest that Cork continued to be a flourishing monastic school, at least down to the time of St. aengus (A.D. 800), who speaks of it as if it were still a flourishing inst.i.tution, filled with monks and scholars. In spite of the repeated devastations of the Danes, who plundered it four times between A.D. 822 and 840, we find the death of Domhnall, a scribe of Cork recorded in A.D. 874, and of Soirbreathach, son of Connadh, "scribe, wise man, bishop, and abbot of Cork," in A.D. 891. It is evident, therefore, that even during the stormy period of the ninth century the succession of prelates was maintained in Cork, and the monastic school still continued to flourish. The proper business of the scribe was, as we have seen, to transcribe books in the scriptorium of the monastery for the use of the monks and students. The term _egnaidh_, or wise man, shows that this prelate was especially skilled as a moral teacher and adviser.

During the subsequent centuries, down to the Anglo-Norman invasion, a regular succession of bishop-abbots was preserved, and recorded in the church of Cork. But beyond the list of their names we know nothing of interest concerning them. We do not find that any amongst these later comarbs of Barry were specially distinguished either as scholars or as writers; and hence it is unnecessary to make any special reference to them here.

In the twelfth century the ancient monastery, which had fallen into decay, was refounded about the year A.D. 1134 by Cormac Mac Carthy, the celebrated King of Munster, from whom Cormac's Chapel at Cashel takes its name. Imhar O'Hagan, who died at Armagh in that very year, a most holy and learned man, had some years previously introduced a much needed reform in the monastery of Armagh by placing the monks and clergy under the rule of St. Augustine. This reform was very generally adopted throughout Ireland by such of the ancient monasteries as had survived the ravages of the Danes. It was thus introduced at Cork by King Cormac, who also in refounding the monastery required that it should always afford hospitality and refuge to strangers from Connaught, because its original founder, St.

Barry, came himself from that province. In A.D. 1172, according to the Four Masters, died Giolla Aedha O'Muidhin, of the family (or community) of Errew of Lough Conn, in Connaught. He was, according to Ware, Bishop and Abbot of Cork, from A.D. 1152, when he was present at the Synod of Kells, to A.D. 1172. It was from this prelate's name Giolla or Gille, that Gill Abbey came to be so called. It was previously known as the Abbey of the Cave, or the Abbey of St. Finbarr's Cave, which was the saint's place of retirement on the south side of the river, near to which St. Finbarr's Abbey was built. This prelate was regarded as a man of great piety, and more than any of his predecessors sought to renew the ancient spirit as well as the ancient walls of his monastery. The fact that he came all the way from Lough Conn, near Ballina, in the County Mayo, and though a stranger, was chosen to rule over this great diocese and monastery, shows that he was a man of great fame for holiness and learning. It is most likely that this Giolla Aedha O'Muidhin was that prelate of whom St.

Bernard speaks in his Life of St. Malachy. Cork was, he says, then without a bishop, and there was much discord amongst the supporters of the rival candidates. St. Malachy begged them all to leave the choice to him; and they agreed to do so. Then St. Malachy chose for bishop not anyone of the n.o.bly born of the land, but a poor man and a stranger, who happened to be on his sick bed in the city, and was a man remarkable for sanct.i.ty and learning. Malachy bade him arise in the Lord's name, and said that obedience would make him strong again. He did so, and ruled the see with much vigour until his death in A.D. 1172. The Four Masters described him as "Gilla Aedh O'Muidhin (of the family of Errew of Lough Conn) Bishop of Cork. He was a man full of the grace of G.o.d, the tower of the virginity and wisdom of his time."

II.--SCHOOL OF CORK--ST. COLMAN MAC UA CLUASAIGH.

It was during the abbotship of St. Nessan in Cork, or shortly afterwards, that St. Colman Mac Ui Clusaigh, as he is called in the _Liber Hymnorum_, flourished in the school of that monastery. He is the only scholar of that ancient school, whose writings have in any shape come down to us. What we have written by St. Colman is not indeed much, but it is highly interesting, and was published for the first time by Dr. Todd in the second volume of the _Liber Hymnorum_, page 121.

Of his personal history we know nothing. His name implies that he was the grandson, or great grandson, of Cluasach; but of his history nothing else can be ascertained. It is clear, however, both from the Scholiast's preface, and from intrinsic evidence that this St. Colman was a Ferlegind, or Professor, in the School of Cork in the year A.D. 664. At that period, as is well known, a terrible pestilence devastated Ireland; it likewise extended to England, and probably to many parts of the Continent also. It carried off nearly half the population of Ireland--kings, saints, and people--without distinction. A panic spread through all the land, and all cla.s.ses, who could do so, sought to fly from the plague: but their flight was vain for go where they would the plague overtook them, and claimed its victims. An idea, however, had gone abroad that the pestilence could not extend nine waves beyond the sh.o.r.e of Erin, and hence we find that there was a rush to such of the islands on the coast as were supposed to be outside the infected area.

Colman and his scholars took the very prudent resolution of leaving their monastery by the marshes of Cork, and making their way to one of the islands on the coast, the name of which unfortunately is not given. But like a good and holy man, he put more faith in G.o.d's protection and blessing than in mere sanitary precautions. So he invited the school to help him in composing this hymn as a lorica or coat of mail against the pestilence, and all other dangers temporal and spiritual. It seems, too, that it was recited during the voyage, and no doubt filled the fugitives with hope and confidence in G.o.d's fatherly love.

The Scholiast in his preface tells us that Colman composed the hymn to protect himself against the yellow plague (_buidhechair_) that was prevalent in the reign of the sons of Aedh Slaine (A.D. 656-664[350]), and of which they themselves died in A.D. 664. The cause of the plague was, he alleges, the over-population of the country at the time, for so great was the number of the people, that the land could afford but thrice nine ridges to each man in Erin--nine of bog, nine of arable, and nine of wood--"and, therefore, the n.o.blemen of Erin fasted along with the sons of Aedh Slaine, and with Fechin of Fore, and with Aileran (the Wise), and with Manchan of Liath, and with very many besides, for the reduction of the population, because of the scarcity of food in consequence of the great population." In fact, there seemed to be no alternative but famine or pestilence; and these holy men appear to have preferred the latter alternative; which was granted to their prayers, and by which they themselves also were sent to heaven.

Some say, adds the Scholiast, that St. Colman composed the whole of it; but others say he composed only the first two stanzas, and that his scholars composed the rest--that is, each man of them made a half stanza.

As the original poem consisted of forty-six lines, this would give the number of scholars belonging to the school at something more than eighty; or, if the stanza be taken to mean a distich of two rhyming lines, which seems more probable, they would number about forty-four.

"It was composed," adds the Scholiast, "in Cork in the time of Blathmac and Diarmaid, on the occasion of this great plague, which left only one out of every three persons alive in Erin. And the place where they happened to compose it was in the course of their voyage to a certain island in the sea of Erin, flying from this pestilence; because the plague did not extend further than nine waves from the land, as the learned relate."

In its present form the hymn consists of fifty-two lines, with an added prayer; but it is quite evident that it originally consisted of forty-six stanzas, and the remaining six, asking the blessing and protection of the patron saints of Erin--Patrick, Brigid, Columcille, and Ad.a.m.nan, were subsequently added. The language is the very oldest form of the Gaedhlic, which has come down to us, and, as Dr. Todd remarks, "it fully confirms the early date a.s.signed to it by the Scholiast." The metre is in rhyming distichs with fourteen syllables in each line--when we say rhyming, we mean that there is a rhyme, or at least an a.s.sonance, between the final syllables of each two lines. Here and there Latin phrases, taken from the Scripture, are introduced in the Gaedhlic lines, and made to rhyme, as the Gaedhlic lines themselves do. The author was evidently familiar as well with the Latin as with his native Gaedhlic, both of which he manipulates with considerable dexterity. The subject matter mainly consists of an invocation addressed in appropriate language to G.o.d, and to the Son of Mary, as well as to the Saints of the Old and New Testament, to protect the writer and his school from the pestilence, and from all a.s.saults of their foes, both spiritual and temporal. The following stanza may be taken as a specimen:--

Maire, Joseph don ringnat et spiritus Stephani, As cach ing don forslaice taithmet anma Ignati.

"Mary, Joseph, guard us with the spirit of Stephen; May it deliver us from every difficulty to invoke the name of Ingatius."

This poem is an exceedingly interesting monument of the time in which it was written; and moreover, shows what a deep spirit of piety and filial confidence in G.o.d and His saints inspired the mind of the writer. We have finer poetry in our own days; but we have nothing that breathes a deeper and more fervent spirit of earnest devotion.

III.--THE SCHOOL OF ROSS.

The monastic School of Ross, more commonly called Ross Ailithir, was one of the most celebrated in the South of Ireland. Its founder was St.

Fachtna, the patron of the diocese of Ross, who is commonly identified with St. Fachtna, the founder and patron of the diocese of Kilmore. This is, indeed, highly probable, seeing that both dioceses celebrate the feasts of their respective patrons on the same day, the 14th of August, and besides, both saints belonged to the same princely race of the Corca Laighde.

The territory of Corca Laighde, which takes its name from the ruling tribe, was conterminous with the diocese of Ross, of which, as we said, St. Fachtna, was founder and first bishop. It extended in ancient times along the south-western coast of Cork from Courtmacsherry Bay to Dursey Head, and included besides East and West Carberry, the modern baronies of Beare and Bantry towards the western margin, as well as the baronies of Ibane and Barryroe on its eastern borders. Afterwards, however, this territory was greatly contracted by hostile incursions, especially by the inroads of the O'Sullivans on the west, of the O'Mahonys on the east, and thus the territory of Corca Laighde was reduced so as to include only West and a small portion of East Carberry. The race called the Corca Laighde derived their name from Lugaidh Laighe of the line of Ith, uncle of Milesius, who flourished in the second century of the Christian era. The mother of the celebrated St. Ciaran of Saigher belonged to this family.

Her name was Liaghain, latinized Liadania, and she was married to an Ossorian prince called Luighneadh, of which marriage St. Ciaran was born at the residence of his mother's family, called Fintraigh, in Cape Clear Island, but the date is very uncertain. St. Fachtna was born also in the same territory at a place called Tulachteann,[351] in sight of the southern sea, but as he died young--about forty-six years of age--late in the sixth century, he cannot have been born for many years after St.